it to the honour of his name and for promoving the work of our salvation O then art thou called a Christian and if thou be not an atheist and worldling whatever pains and diligence thou art at let this be the main from which thou expectest more then from thy rising early and going late to bed whatever care and labour may want successe and prove to no purpose yet thou shalt never seek his face in vain He hath said he will not send the praying soul away empty and will he not perform O then let us say we would rather have a little this way then all the riches and honours imaginable without the blessing rather let us have none of these things with the love of God then never so much in wrath Have we little or much or nothing with the blessing we are happy and all the work without this will prove but a curse and a snare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift and no gift Ah Sirs all of us would have and when would we say its enough But O how few are they who take the right course and run to the right fountain Whether would you trade with your own stock or not whether do you expect more by your prayers or your labour and industry and whether would you rather receive from God or by the work of your own hands canst thou say that thou dependest upon God and will be content with his allowance and resolvest to improve what he giveth to the honour of his name if this be thy purpose and desire then hast thou little or hast thou much it is a blessing thy condition is good and best for thee thou hast and thou shalt have more untill thou be satisfied when the immortal crown shall be put upon thy head We will close this discourse concerning the right maner of asking temporal and outward things with a word from the learned Augustine When ye ask temporals ask saith (e) Quando temporalia petitis cum modo petite cum â—imore petite illi committite ut si prosint det si scit obesse non det quid autem prosit quid obsit medicus novit non aegrotus Aug. serm 53. de ver dom he in measure and with moderation ask in fear and with submission committing to him to give if what we ask would do us good and to withhold if he know it would hurt The Physitian knoweth but not the sick what would obstruct and what would procure health Concl. 7. While we compare spirituall things with temporall we must observe that order prescribed by our Lord Jesus Mat. 6.32 Spirituall things must have the precedeney we should seek first the kingdom of God which consisteth in righteousnesse peace and joy in the holy Ghost Rom. 14.17 We must seek the things that belong to that kingdome (f) Primum h. e. praecipue Glos interlin Primum non tempore sel dig miâ—ate primum querite regnum Dei i. e. prae ponite omnibus rebus caeteris Glos ordi quod primum relativè dicatur ad secundum pater c. Nic. de Lyra in loc first not so much in respect of time and externall method for the holy Ghost doth not peremptorily determine and confine us to any order thâ—t way and in that perfect pattern of prayer Mat. 7. the petition for dayly bread is put in the midle but first in regard of our estimation affection and desire our love our care and endeavours must mainly be spent and employed about these more excellent things nay in respect of these we must hate father and mother and life it selfe when they come in competition we must carry our selves towards these inferior things which we are obliged to love most dearly as if we hared them we must forsake and abandon them Luk. 14.26 Mat. 10.37 39. We must count them as losse and dung for the excellency of the knowledge of Christ Philip. 3.8 there is no comparison between-things temporall and eternall things that are momentany and the exceeding and eternall weight of Glory things that belong to the outward and to the inward man 2 Cor 4.16 17 18. if the strength and zâ—al of our affections be not placed on God and spirituall things we undervalue them if our desires be not thus enlarged if we do not thus hunger and thrist after the heavenly manna we shall never tast of it The generall precept and promise Mat. 7.7 c. when it is applied to these excellent things must take in a sutable qualification and proviso things must be askt and desired according to their necessity worth and excellency there is but only one thing necessary which we may not want upon any terms Luk. 10.42 and therefor all other things should be loved and sought in subordination and in reference unto it we must not be absolute and peremptory in our desires after them for what we thus covet and affect we cannot want we must have it whatever it cost O let us not so set our he arts upon perishing tr fles but earnestly (g) Cor. 12.31 covet the best things nay if these excellent and spirituall things have not the precedency and first place in our estimation affection desires endeavours pains and diligence if these be not mainly imployed for getting and keeping of them we will not only lose what we have thus basely undervalued but we will lose all our first born and the son of our strength not being the son of the promise will get none of the blessing O! the folly of worldlings their diligence and zeal for the fat of the earth doth not only consume their strength and (h) Mat. 16.26 1 Tim. 6.9 destroy their Soul but also marreth their gain while they trade for the earth they lose both earth and heaven for that we should seek first spirituall things and give them the precedency is (i) Mat 6.32 required not only as a condition for our finding of them but also for the obtaining of temporalls that they as pendicles and casualities of the Kingdom of grace may be added and given as a mercy and blessing And albeit some temporall mercies be more necessary then other yet the least measure of grace should be preferred to the most necessary and usefull thing that concerneth the outward man and to the greatest earthly excellency as being more excellent in it self and having a more immediat and direct tendency and reference unto the great end and therefore as the soul is to be preferred to the body heaven to earth eternal happiness to a perishing trifle the chidrens portion to the bones that fall to the dogs and that which tendeth to the glorifying of God and the saving of our souls to that which serveth to the satisfying of our carnall lusts and selfish desires So must spirituall things alwayes have the preheminence yea we should prefer not only grace it self but also every mean that tendeth to the begetting or strengthning of it all Gods ordinances and every
of consolation Page 45 An objection against Christs vocall intercession answered Page 46 Christs intercession practically improven for the comfort of believers notwithstanding all their fears and doubts Page 47 Three grounds of Christs intercession viz. his office his love and his sympathy with us Page 53 Whether the Jewish Church were at a disadvantage upon this account Page 56 Christ did not interceed before his incarnation ibid. Objections answered Page 57 What his sympathy then did import Page 58 How he was then the Angel of the covenant Page 60 How the persons of the Trinity are said to appear visibly and to manifest themselves by some sensible symbols Page 61 Whether Mr. Goodwin ascribeth too much to Christs interssion while he preferreth it to his death and affirmeth that we may rest upon it alone Page 62 Whether Christ interceeds as a common person representing us Page 66 What the Jews enjoyed and what is our priviledge Page 67 The Text Joh. 16.26 vindicated Christ doth not there deny c. Page 68 Christ alwayes heard yea then while he prayed that the cup might pass from him with a large commentary on these words Page 70 Whether all Christs prayers were mediatory Page 75 Whether Christ Luk. 23.34 prayed for all those who had a hand in his death Page 75 The popish School-men argue against Christs formall and proper intercession from Matth. 28.18 ibid. Their objection answered Page 76 How and why the heavens earth c. are invited to praise God ibid. Sect. II. Whether the holy Angels and the Saints departed do pray and for what Page 78 The souls in hell cannot pray and why Page 81 Devils neither will nor may pray though Sathan may ask leave to tempt Job Page 83 Who may and ought to pray Page 85 The duty of the unconverted vindicated from Antinomian cavils Page 86 The obligation and ability of those who are not in the state of grace held forth in some few assertions Page 88 How the prayers and performances of unbelievers may be said to please God Page 94 Several arguments showing that the most wicked wretch is obliged to pray to God Page 96 Whether they may ask in faith Page 99 Whether the wicked have a promise to be heard Page 100 CHAP. VI. To whom should we pray Page 103 Whether we should pray to Christ as Mediator Page 104 We may not pray to Angels or the Saints in glory Page 106 Papists have made many new gods nay herein they have exceeded their patrons those Pagans from whom they borrowed and learn'd this new point of divinity Page 107 By what steps this Pagan doctrine crept into the Church Page 109 The Jewish Chruch in her worst times did not fall into this error nor the Christian for the space of some hundred years Page 109 Who were the first authors and abetters of this platonick dream Page 111 When was it generally received Page 115 Bellarmin his impudence Page 118 Of the glass of the Trinity Page 120 Erasmus his sarcasme Page 122 Whether Papists maintain that the Pater noster should be said to the Saints Page 125 Whether he can be a Mediator of intercession who is not also a Mediator of redemption Page 129 Many abominable blasphemies in Mary her Psalter Page 130 Papists make Saint-merit the ground of Saint-invocation Page 131 Cassander's confession with Vives his regrate Page 132 Popish self-conviction Page 135 There is a difference between praying the Saints to pray for us and praying to the Saints that they may pray for us Page 137 The popish argument from miracles answered ibid. What honour we owe to the Saints in glory Page 138 A word of application ibid. CHAP. VII Of the matter and object of prayer Page 140 Sect. I. We must have a warrant to come to the throne of grace and what to ask Page 141 The will of God the sole rule of prayer but not his purposes and decrees though revealed and made known to us Page 142 Three things must concur for consttiuting the rule of prayer Page 147 What kind of promulgation is necessary Page 148 The practise and example of others not a sufficient warrant Page 150 The promise alone a sufficient ground of prayer Page 152 Objections answered Page 154 Providence is not our rule Page 158 How far it may declare the will of God and our duty Page 160 Whether and how far we may make use of the dispensations of providence in our personal cases which are not particularly determined in the Word answered in several conclusions Page 165 Whether we may go to the Scriptures and make use of that passage which first occurreth if pertinent to our case Page 175 How far providence may be directive and helpfull for constituting us in any place â—tate or relation Page 176 Sect. II. For what things and in what order should we pray Page 179 We may safely go as far as the promise and ask every thing that is good Page 180 The Messalians denying that we may ask temporals confuted Page 182 Objections answered Page 185 Socinians Jesuits and Arminians cannot tell what they ask from God while they pray for temporal mercies Page 187 Our motives should be rationall and spirituall while we pray for temporals Page 189 Whether smaller mercies may be particularized and expresly askt Page 190 We must not pray peremptorily for any temporal mercy though more earnestly for some then for others Page 191 Our prayers for temporals are not in that sense conditional in which a logical enunciation Page 194 Under what condition should temporals be asked and whether at all times we should reflect upon that condition Page 196 We should not only ask the use and possession of but also aright unto and the blessing with our mercies Page 198 The difference between the Saints and the wicked as to the right unto and enjoying of outward mercies Page 198 Whether we may pray that such a mercy may become a blessing that we may get and receive it Page 196 Motives to pray for temporals Page 200 Spirituals must have the precedency else we loss both spirituals and temporals and will receive neither the one nor the other in answer to our prayers Page 204 The promises of grace distinguished from the promises to grace Page 208 Whether such as are yet under the spirit of bondage may plead the absolute promises Page 209 None can absolutely and in faith pray for grace as to it's nature and being but upon a mistake of their condition but we may and should thus pray for the measure and a further degree of grace Page 211 An evasion confuted Page 214 Another evasion Page 215 What an absolute promise doth import Page 216 What it is to pray absolutely Page 217 How the promise is the rule of prayer Page 218 Whether those prayers that have for their object a further perfection and measure of grace be alwayes answered Page 220 It is difficult to judge concerning the measure of grace Page 221 Why we must
2. It keepeth off many temptations 3. It begetteth some desire and inclination to that which is good and well-pleasing unto God which disposition and affection is not over-thrown and removed but only refined and spiritualized in the work of conversion while selfish and carnal motives and ends are abandoned and a new principle of life and motion infused and thus the former inclination becometh as a material disposition to the new birth making the subject more sit and capacious to bring forth and entertain the man-child like as drynesse in timber disposeth and sitteth it for the fire and maketh it combustible so that these legal performances the frequenting the Ordinances and pouring out of the soul in prayer according to the present ability doth not only 1. Negatively dispose the soul for grace by removing obstructions and impediments and cutting off some leaves yea and branches of sin and drawing out some sap from the root But also 2. positively by begetting these positive qualifications which though purged and rectified remain after conversion as siccity doth in the tree while it burneth and lastly by using the means and attending the Ordinances we cast our selves in Christs way and who dare say that the compassionat Physician will not pity the halt and the lame while he goeth by Certainly such as do cast themselves in his way are at a fair venture Christs invitation yea and command which all who are under the Gospel-call have doth open a large door of hope and may be lookt on as a sufficient warrand for successe to the obedient the sick and diseased had not such an encouragment to come unto him while he was on earth and yet they would venture and their labour was not lost he healed them all none were sent away empty and many got more then they sought they came to have their bodily diseases cured and he often healed both soul and body And thus it may appear that wicked men should pray yea and that with some sort of confidence they may draw nigh unto God We will not now medle with the Jesuitical and Arminian principles and two great Aphorisms viz. 1. facienti quod in se est Deus non denegat gratiam 2. Deus neminem deserit nisi prius deseratur i. e. 1. God will not deny his grace to him that improveth the strength he hath 2. God will leave none till he first leave God and slight his work and service he will help forward the beginnings of a saving work if we do not draw back We know they can admit an orthodox glosse according to which (l) Zum var. disp ad 1. 2. tom 3. pag. 15 71 244 254 351 tom 2. pag. 135. Alvar. de aux disp 58. § 7. disp 113. § 12. resp lib. 3. cap. 5. § 12. de aux disp 49. § 2. disp 56. § 6. 12. disp 59. per. toram resp lib. ult cap. 20. § 2. Gul. Tuiss ad Corv. def cont Til. pag. 359. pag. 106.107.90 98. c. Rhet. de provid-cap 26. c. Although these divines apply these axiomes to the converted yet what they say may be extended to our case and to these who are on the way to conversion See Fenners wilfull impenitent Zumel and Alvarez these two great Patrons of physicall predetermination amongst the Papists and Tuisse and Rutherfoord amongst our Divines will not reject them and we have said nothing that will import such an infallible connexion between our endeavours and Gods acceptance and remuneration thereof as will inferre◠or look towards any of these axiomes as they are urged and interpreted by the adversaries Now we come to speak to the objection which needs not the hand of an enemie to overthrow it there being fire enough in its own bosome to consume and dissolve the knot 1. Then as to that place Heb. 12. any who will look on the context may at the first view discern that the main scope of that Chapter is to perswade and exhort unto faith patience and to draw nigh unto God with reverence and godly fear and then v. 29. we have a pressing motive subjoyned because God is a consuming fire but to whom let me ask Is it not to briars and thornes that dar stand in battel array against him who (m) While we turn our back on duty we fight against the command and sets our selves against his soveraign authoritie who commandeth run away from him and cast off the cords of duty Is 27.4 But as to them who submit who draw nigh to him in his Ordinances and present their complaints and supplications unto him he is full of mercy and compassion that is the way and the only right way to escape the everlasting flames of divine vengeance that is the way according to the following words v. 5. To take hold of his strength and make peace with him Behold then how deluders abuse the Scriptures and dare make use of that to drive men away from God which the holy Ghost holds out as a motive to chase them in to God As to the place Prov. 28.9 Whose prayer is said there to be abomination unto the Lord We need go no further then the words to find an answer for saith that Text He that turneth away his ear from hearing the law even his prayer shall be abomination but if the wicked will turn from his sins he shall surely live Ezek. 18.21 28. Unto the wicked God saith what hast thou to do to take my Covenant in thy mouth But if he will forsake his wickedness if he will vow unto the Lord and pay his vows then saith the Lord come and call upon me in the day of trouble and I wil deliver thee Psal 50.16.15 The Lord must be sanctified in all them that draw nigh to him Levit. 10.3 If thou wilt not actively honour him by thy work he will vindicate his own honour in thy just punishment and make thee a passive instrument thereof and a subject whereon his justice will work And therefore considering that thus the Lord is a consuming fire should we therefore withdraw from his service and not approach the fire Nay saith the Lord in that place Heh 12.28 Ye must not do so ye cannot escape that way for whether shall we flee from his presence Psal 139.7 But let us the rather and upon any terms draw nigh to him and in our approach take the better heed to our steps that we may serve him acceptably with reverence and godly fear The wicked must not draw nigh with their lips and remove their heart far away Isa 29.13 they must not draw nigh to God in their sins while they love them and resolve to follow that trade if thou regard iniquity in thy heart the Lord will not hear thy prayer Psal 66.18 and while thou draws nigh thou must take heed that thou present not a treacherous libel to the King thou must not ask provision for Sathans work and fewel to feed thy
not idolize our comfort but must patiently wait Gods time of (e) Ps 4.6 lifting up the light of his countenance upon us But talents of grace being of another nature and our sanctification consisting in them and their right improvement we should be peremptory in our desiring of and praying for them and we need add no proviso or limitation And that servant might well have said O Lord though these two talents be enough for me and more then I can well improve yet let me have more grace and strength to improve them to the honour of thy name Yet I do not deny that we should submit unto and carry our selves patiently under the want of such and such a measure of grace 1. as it is our own losse and misery 2. in that our Lord will allow us no more provision for our journey nor intrust us with a greater stock and 3. in that the different dispensation of grace as to its measure and gradual perfection may serve though in a way unknown to us to proclaim the wisdom and glory of God his power and the freeness of his grace it s our part in humility to adore the depths of his counsel and in silence submit to all his dispensations towards us especially if thereby his glory might be promoved Moses his prayer Exod. 32.32 And Paul his wish Rom. 9.3 are patterns of a more illimited submission to any dispensation that might be subservient to that high end to be accursed from Christ is worse then to be a weak Christian and to be blotted out of Gods book then to want light to discover and whereby we might discern our names written there But abstracting from these considerations our desires after grace should be most absolute and peremptory and our endeavours in the diligent use of the ordinances for encreasing and strengthning of it should be uncessant and without wearying and as the want of a further measure of grace and strength doth render us lesse fit and able to serve God it should be mater of sad regrate and of continual complaints to him who as he is zealous of his own glory so will he no doubt pity such whose sad affliction is that they cannot serve him better Tantum possumus in negotio Religionis quantum volumus may admit an orthodox sense if we did more earnestly desire and diligently seek we would obtain (g) A word of application f O! let us praise the Lord who hath not dealt sparingly with us we are not straitned in the promise our charter is large and exceeding broad what canst thou desire either (g) 1 Tim. 4. 2 Pet. 1.3 pertaining to life or godliness which thou mayest not read in the promise or what is it that he is not ready to give if thou wouldst ask thou mayest confidently plead thy right thou shalt be no looser that thy party is thy judge he will own his own bond and will perform his word though justly he might cast thy bill over the barr and give out a sentence of forfeiture because of thy not performance of the condition and thus nullifying the contract which was mutual but as a loving father he will pardon and cover thy failings and will withhold no part of the inheritance because of thy bewailed infirmities and he who said I will give whatsoever ye shall ask will give whensoever and whatsoever thou askest But ah Though we be not strained in the promise yet we are (h) 2 Cor. 6.12 straitned in our own bowels our (i) Hab. 2.5 desires though they be enlarged as hell after the empty Cistern yet how easily are we satisfied how (k) Because inordinatly our desires not answering the excellency and necessity of the object immoderatly moderate are our desires after grace a little of that yea rather a shadow and picture of holiness contents us as much as will silence a clamorous conscience and may be a foundation for a false peace will do the turn Oh worldling why dost thou not consider that one day one hour one moment will rob thee of all thy earthly treasures This night O (l) Luk. 12.20 fool thy soul may be required of thee and to whom then shall those things fall which thou hast purchased with the lose of thy soul and the wrath of God Ah how many metamorphosed Nebuchadnezzars do live in the world yea in but are not of the Church and house of God who have the heart of beasts and are satisfied with the grasse I may say dung for such it will prove in the issue of the earth What wa st thou made for no higher end may not thy intellectual and immortal soul if thou wouldst reflect upon its nature priviledges and excellency rebuke thy folly and discover the vanity of thy purchase and travel But since thou must have these things why dost thou not then take the right course thou losest these trifles because thou seekest them first and givest them the precedency in thy desire and endeavour or if the Lord giveth thee them whilest thou so greedily covets them he giveth them in wrath and with his curse and thou mayest fear least while the meat is in thy mouth Gods wrath sease upon thee as it did on these Israelits Ps 78.30 If spirituals have the precedency then and only then are we in the right way to have temporals added as a blessing Mat. 6.33 Though then thou mayest desire these outward things because of their suitablness to thy bodily exigences and to supply thy necessities yet thou canst not desire them aright neither canst thou enjoy them as a blessing unlesse thy desire be 1. spiritual as to the motive the main and ultimate design 2. moderate as to the measure 3. conditional as to the maner 4. relative to the great end 5. subordinate also thereunto 6. submissive as to the event and 7. beleeving and mixed with faith in Gods care and providence in disposing all things to his own glory and the good of his honest supplicants But for spirituals there is no other measure of our desiring them but to desire them without measure In eo non potest esse nimium quod debet esse maximum What (m) Modus diligendi Deum est sâ—â—è modo diligere Bern. de dilig Deum in princ vid. Thom. 2 2. quaest 27. art 6. Bernard said of our love as terminated in God may well be applyed to our desire and endeavours after grace whereby pro modulo we enjoy and are united to God that the modus should be sine modo we should be boundlesse and unsatiable resolute fervent and peremptory in our affection we must (n) 1 Cor. 12.31 earnestly covet these best blessings Here the Poet did hit right (o) Propert. 1 eleg 3. Verus amor nullum novit habere modum True love when pitched upon a right object should be boundlesse and illimited Sect. 3. For whom should we pray not for the dead Whether and after what manner for the
reprobat and those who have committed that unpardonable sin against the holy Ghost c. WE need not ask if we should pray for others the Law of God the (a) Jam. 2.8 royall law of love and the constant practice of the Saints do point out this duty and as a threefold cord bindeth us thereunto first then God hath commanded us to pray for others Jam. 5.16 1 Joh. 5. â—6 Secondly he hath promised to answer 1 Joh. 5.14 16. Jam. 5.15 Thirdly he hath accordingly answered those prayers that have been put up for others Gen. 20.17 Exod. 33.17 Job 42.9 8. and though he be a reprobat for whom the Saints do pray yet they shall not lose their labour their prayers shall return into their own bosome they shall not return empty and without a blessing but shall bring with them an answer of peace to the supplicant Psa 35.13 Fourthly not only the Godly have required the mutuall help of one anothers prayers 2 Cor. 1.11 1 Thes 5.25 2 Thes 3.1 Heb. 13.18 but the wicked also as being convinced of the need they stood of the Saints prayers and the good which might be expected from thence 1 King 13.6 Act. 8.24 Fifthly as the Saints have desired others to pray for them so they have been carefull to (b) Orat apostolus pro plâ—be orat plebs pro apostolo oro se omnia membra orant coput pro omnibus interpellat August in Psa 34. perform that duty towards others Col. 1.9 2 Thes 1.11 Exod. 32 31. Exod 33.16 Numb 21.7 1 Sam. 7.9 and Christ our head and leader while on earth prayed not only for his disciples Joh. 17. and for the unconverted elect v. 9.20 but also for his bloody persecutors Luk. 23.34 And how did he weep and pathetically lament over apostat Jerusalem Luk 19.41 Luk. 13.34 and he now liveth in heaven to make continuall intercession for his people Sixthly not only hath our blessed Saviour thus by his example taught us this point of our duty but by his command leaving us a pattern in that (c) Ideo non dicimus patermeus sed noster nec da mihi sed da nobis quia unitatis magister noluit privatim preces fieri ut scilicet quis prose tantum precetur Cypr. in lib. de orat Dom. comprehensive directory Mat. 6.9 to pray for others whensoever we pray for our selves and whatsoever we ask for our selves thus we are not there taught to say my Father give me forgive me c. but our Father give us forgive us c. And thus we are more straitly bound to that duty then if either in the preface or the close there had been an expresse command insert to pray for others for thus we are taught to pray for our brethren not only at some seasons and occasions or when we will but alwayes whensoever we pray for our selves and not to ask only some few things for them but whatsoever we ask to our selves and why should we not wish desire and petition all those good things which we desire to our selves to those whom we are bound to (d) Mat. 19 19 love as our selves what indigence and (e) Prose orare necessitas cogit pro altero autem charitas fraternitatis hortatur Autor operis imper in Mat. cir prin tom 2. hom 14. necessity will drive us to ask for our selves that brotherly love should draw us to desire and petition to others and love being a more kindly motive then necessity and the good of others a more noble attractive then self interest it must be a better evidence of sincerity to pray for others then to pray for ourselves You will say must we then pray for all and every one For Answer we shall bring some conclusions partly negative partly affirmative Concl. 1. Concl. 1. We abominat the Popish conceit of praying for the dead as 1 foolish and unprofitable for after death the judgement Heb. 9.27 then we must appear before the tribunal of Christ and be stated into an inalterable condition which all the devotion of Papists all their masses and supplications cannot change 2. as groundlesse and unwarrantable having no command nor precedent in Scripture yea nor from the first and purest antiquity and reason can here have no place for the Saints want no good and they fear no evil which are the two occasions of prayer mentioned by the Apostle (f) The two grounds of prayer mentioned by the Apostle 1. the want and abfence of some good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The presence or fear of some evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 1.5 and 5.13 and an irrevocable sentence is already past upon the damned where the tree is fallen there it mustly for ever Ecles 11.3 the evening is come and there can be no more working in the Lords vineyard every one must now receive his reward according as he hath employed the day past David would pray no longer for his child when he heard it was dead the reason he bringeth in reference to the childs bodily life and being here again in the world is applicable to the state and condition of the soul there can be no alteration after death and therefore he would pray no more for either the childs bodily being here again or concerning the eternal portion or spiritual condition of his soul 2 Sam. 12.23 The Saints are now at home and rest secure till the day of the resurrection when soul and body being united shall partake of glory and happiness according to their several capacities to all eternity and till that day they rest upon Gods word as to the resurrection of their bodies which is another kind of (g) This appeareth to me to be the main ground of difference which with submission Ioffer to the consideration of the judicious word then the word of promise which believers on earth plead in their prayers It is the sentence of a Judge and would an earthly Judge take it well if any man should petition him to own and stand to his sentence They are not now on their way nor in the (h) Preces ge mituslachrymae arma sunt athletarum in stadio versantium in agone sudaentium non victorum in caelo triumphantium Tilen synt part 2. disp 49. § 22. condition of a Viator and traveller they are now above ordinances they are no more under the means what then can prayer profit them As for the popish Purgatory that Chapel in which all these Saints are conveened who call for the prayers and masses of the Roman Church or rather that prison in which are detained those captives till the Romanists by their devotion purchase their liberty our Divines long since have thrown down the imaginary partition wall betwixt that goal and hell and have shown that those (i) Mat. 5.26 prisoners shall never be able to pay the uttermost farthing and therefore shall never be set at liberty and it was no difficult task to overthrow a
supplicant and favourit of the great King though thou hast not purchased their mercies with thy mony Ah! what hath the poor begger to give for an almes yet thy request hath prevailed and thy prayers have gotten a gracious return though the Lord hath blasted all means we essayed for our deliverance from the oppression of usurping Sectaries yet the Saints by their prayers have had a hand in it and who ever take to themselves the glory of the work yet the Lord knoweth that Scotish men and women who with fasting and supplications were wrestling with him did obtain this mercy as a return of their prayers And the hand of the Lord may evidently be seen in it he bowed the hearts of some and turned the hands of others employing them against their heart to hold the sword for the terror of those who were in armes or might rise to oppose the work which they themselves did as much hate whatever was the design of some of the chief leaders of the English army who went from Scotland in that service yet it is well enough known that the generality of instruments deserved little thanks as going about a work they neither loved nor intended O then let all and every one of us pray that this mercy may be improven for the glory of the giver the honour of the King and the good of those who did wrestle at the th one of grace till they obtained a grant And as the Saints are thus great adventurers for others and send many packs to sea in their name so there be many that are imployed in their business and who agent their cause as they are great Factors so they are great Merchants as they adventure for many so many for them The care of all the Saints lyeth upon every Saint And how pressing a motive should that be for thee O (m) Heb. 6.17 heir of the promise to pray for others while thou considerest that thy trade is going on while thou art a sleep and in as many places cities and families as call upon the name of our Lord Jesus and how should thy heart rejoyce when thou lookest upon such a town and incorporation such a house and family and canst say that 's my shop there they are treading for me there some are praying and wrestling at the Thron for some one mercy or other to be bestowed on me And how should the consideration hereof stir us up to be more and more free in opening up our condition one to another that we may know what in particular to ask for one another the (n) I shall now offer to your consideration a motion made by a judicious Divine with his regrate that few or none make conscience to seek after that promising remedy held forth by him there In such a case viz. of Spirituall desertion Commend saith he thy condition to the publick ' prayers of the Church especially upon dayes of solemn seeking God if persons be sick and in danger of death then a Minister shall have a bill handed to him to pray for their bodily health but I wonder that amongst all our bills there are no complaints of soul-sickness Oh! beloved It would do a Ministers heart good as we say to receive a score or two of bills upon a sabbath day to this purpose one that hath a hard heart that hath been often heated and is grown cold again one that hath been long under conviction and finds no gracious issue of it one that cries aloud after God and can have no answer one that is assaulted with fearfull temptations that cannot get any evidence of Gods love and goes heavily all the day long c. desires their prayers It may be God expects ye should thus make many friends to speak to him that thanks may be rendred by many on your behalf as the Apostle expresseth himself in a like case 2 Cor. 1.11 c. Sym. Ford Spirit of bond and Adopt 2. Treat Ch. 15. Pag. 30. if the Saints do thus need the publick prayers of the congregation must not ignorant secure hard-hearted sinners stand in far greater need of this help with what seriousnesse and fervency should they commend their condition to the prayers of the Church but alas many will rather perish then complain of their case and danger want of this liberty and freedom is in great part I dare say the cause why many walk so uncomfortably many are weak faint and disquieted and are ashamed to tell what alleth them and God punisheth their pride with desertion and suffereth them to (o) Psal 68â—3 ly amongst the pots till they call for help from their brethren I have sometimes reflected on Job 42.8 to know why the Lord did commend Eliphaz Bildad and Zophar unto Jobs prayers adding a threatning if they should presume to offer up a sacrifice to him till Job did pray for them though they were holy men and had pleaded zealously for the Lord yet for their mistake and want of charity towards Job though they should pray God would hide his face till Job joyned in the work but we may to good purpose apply that place to this case it may be a pardon is sealed in heaven but the sense of it is withheld till some one or other Job do pray for thee the Lord may make choice of thy brothers prayer rather then thine own as the messenger by whom he will send the mercy thou longest for now consider who this Job was 1. He was an eminent Saint a great favourit of heaven Noah Daniel and Iob Ezek. 14.14 as Moses and Samuel Jer. 15.1 are recorded amongst the worthies of the great King and that rather because of their power with him then over men and the case was rare such as that there mentioned in which they could not prevail and obtain what they askt what meanest thou O Saint thus to mourn and complain is there not a Saint on earth to whom thou mayest commend thy case and if thou be living under the charge of a faithfull Minister whâ—â— can be more fit to minister comfort and be an instrument of good to thy soul The Lord will bless his own Ordinance and he will have thee to run to it but what ever good may be expected from thence thou mayest imploy the help of others the mo joyn in the work and the more eminent they are for holiness their prayers will be the more prevalent when two or three are met together and when they agree in the mater of their supplication though they be in different places they may expect a special blessing Mat. 18.19 20. Faithfull Abraham could have obtained mercy for the abominable Sodomits if there had been ten righteous ones amongst them Gen. 18.32 and meek Moses was heard and did prevail for an idolatrous stubborn and most ungrate people Exod. 32. Exod. 33. 2. Job was one whom those his friends had wronged they added affliction to the afflicted and pronounced a rash and uncharitable
be so careless in the worship of our God while poor Pagans were so zealous and serious in their devotion to Idols Ah! shall Baals priests (k) 1 Kings 18.28 tear and cut themselves with knives and lancets till the blood gush out and all as is thought to stir up their affection and to make them call on him more zealously and fervently however they lookt upon that as acceptable service to their idol and shall we think it enough if we but put (l) Proverb molli brachio sou extremis digitis attingere summis naribus olfacere to our fingers to the work and perform it never so negligently and will not be at the expences of some few tears or affectionat desires we will not be at so much pains as to (m) Isa 64.7 stir up our selves to call upon and to take hold of the Lord how then shall we suffer any thing for him or in his service While Alexander was offering incense to his God a coal fell on the young mans hand who held the golden censer but he considering the sacred action in which he was employed would rather suffer the burning and extremity of pain till the service was ended then in the least once stir or move his arm and thus interrupt that holy as he imagined performance and yet the least of Sathans fiery darts the least worldly trifle and sensual thought will quickly and easily divert us and turn away the heart while it is sacrificing to him who only should be served and worshiped The Pagan (n) Reusuer symb imper clas 1. ad sym L. Veri pag. 65. Emperour L. Aurelius Verus his motto was nil obiter Nothing must be done remisly negligently and as it were in the by Far rather should this be the motto of every true Israelite in the matters of God other things to him ought to be in a comparative sense handled in the (o) In transcursu Proverb Plutar de lib. educandis passing using the world as if he used it not for here is not our home and rest but our trade and great business is with God and for a kingdom rhat is worthy of our chief care and diligence If (p) Mat. 6.33 we seek it obiter and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we undervalue it and lose our labour but alas as that Emperour did not answer his symbol being wholly (q) Cluver hist epit pag. 302. addicted to effeminatness luxury and pleasure so neither do many Christians their engagements and profession and titular Saints who have no more but the outward badge and the meer name of Christianity employ all their strength diligence and seriousness about the perishing trifles in the world and seek after heaven only in the by using the ordinances of life as if they used them not their hearts not being towards them they go about them in a dead lazy way without activity and life they see not their danger and misery and hence not being affected with it they act not as if they were in any strait and extremity they pray not against sin as knowing that either they must mortifie it here or else it will kill and destroy them for ever they pray not for pardon as knowing they must have it or else go to hell and there be tormented with the devils for ever and ever There is no remedy till once we be brought to this extremity and accordingly act as becometh those who are in such danger and hazard We will not now stay to press this necessary point but remitting you to those practical (r) M. Love zea l. Christ on Luk. 11.8 M. Cobbet on prayer part 2. ch 1. M. Gurnal spir arm part 3. pag. 553. c. Divines who have at length insisted on it only let me add a word by way of caution mistake not and beware least thou call thy lust zeal and thy impatience this holy fervency and importunity If we spend our affections upon earthly things they are mispent and misplaced Col. 3.2 Ah! shall our love our zeal and strength be laid out upon such trash shall the marrow and activity of our most precious things be thus debased Corruptio optimi pessima We have many experiences in nature (ſ) Who can endure the smell of a dead carrion especially of the body of man 〈◊〉 which is the most excellent of all living creatures c. shewing the corruption of the best things to be accompanied with loathsom and noxious consequents and shall not the abuse which is the corruption of spiritual things have very sad and dolefull consequents to the soul It is (t) Thom. Fullers good thoughts in worse times pag. 90. reported of witches that they say the Lords prayer backwards this is one of the ordinances of hell whereby Sathan doth engage these wretches to him and shall this course be followed by any who hath not renounced his part in Christ now as for order of words and place that is not material the Lord hath not bound and stinted us that way yea even their daily bread is put before remission of sins but he hath fixed an order as to our estimation affection and diligence and thus Gods kingdom must be sought before our daily bread nay comparatively and in respect of that this must not be sought our labour must be no labour and our love hatred Mat. 6.33 Joh 6.27 Luk. 14.26 And thus too many pray backwards they prefer earth to heaven the creature to God the body to the soul and their daily bread to Gods kingdom Ah! that so many should walk after Sathans rule and thus carry his mark on their forehead O! but honest supplicants though they will be very zealous for the Lord and impatient when he is dishonoured yet with what moderation and submission will they ask these outward things and how patiently will they bear the loss of such trifles and they will be more anxious and solicitous concerning their duty to ask and in every thing to make their requests known to God then concerning the success as to the having and receiving these things Phil. 4.6 You will say should we not then pray importunatly for temporal mercies Ans 1. Importunity and fervency is required in every prayer thou offerest up to God thou must alwayes offer up the best of the flock to the great King cold luke-warm affections in the worship of God is loathsome and unacceptable we must seek the Lord with the whole heart else we will not find if prayer be not fervent it availeth nothing Jam. 5.16 But take heed where thou placest thy zeal and fervency when ye seek the world let heaven be your mark and when ye desire the creature let the glory of the giver be your end Though thou must not spend thy zeal upon perishing things yet thou mayest earnestly seek the sanctified use of them and the blessing either with or without them and that the Lord either in giving or withholding of them would mind
prayer and supplication may be for a season totally withdrawn but though the Saints be seldom laid so low yet there may be a partial departure accompanied with many sad effects which may easily be discerned if we reflect upon the several fruits of the Spirit mentioned Part. 1. Chap. 9. and those infirmities which he helpeth and removeth if then 1. thou dost not so prepare thy heart to seek the Lord if 2. thy ends be not so pure and spieitual if 3. thou art unwillingly drawn as it were to the throne rather by the enforcement of conscience then out of love to the duty if 4. thou pray not so frequently nor 5. so fervently and feelingly nor 6. so confidently nor 7. with such complacency and delight if 8. thy communion with God in that ordinance hath not such influence upon thy heart to warm and quicken it and to engage it for the Lord and against sin as sometimes it hath had c. it is an argument that the Spirit hath in part withdrawn It s true the most watchfull and zealous Saints do not alwaies and without interruption enjoy the comforting quickning presence of the Spirit the wind doth not constantly blow after one the same maner upon the most fruitful garden therefore we must not measure our state by some present indisposition unless there be some notable considerable and abiding decay and abatement of our spiritual life but when that is observed we have reason to mourn and to lay to heart our loss and the greater and more eminent and longer continued we should be the more affected and sensible of this evil what a misery and sad judgment was it to Sampson and Saul to have but the common gifts and operations of the Spirit removed from them for as we may suppose Saul never to have had So Sampson never to have been totally deprived of the saving and sanctifying presence of the Spirit we may read their lamentation Jud. 16.28 30. 1 Sam. 28.15 And what is the chiefest measure of gifts and common priviledges and excellencies in respect of the least portion and degree of grace Ah! do not then sit down content when the breathings of the Almighty are withdrawn but go and cry to the (n) Cant. 4.16 north wind to awake and to the south wind to come and (o) If the wind blow not thy ship cannot come to the haven but being tossed to and fro by contrary tides is left to be a prey to pirats blow upon thy garden that the spices thereof may flow out go in faith ye have a promise for your encouragment the Father will give the holy Spirit to them that ask him Luk. 11.13 We will not insist on directions but reserving those in great part to the following Section let us now remember that if the unclean spirit return after he hath been cast out and find the house empty and swept he will enter in again and lay claim to his former possession Mat. 12.44 Nay though the house be not totally desolate yet so much room as he findeth empty he will seek to possess so far as the Spirit withdraweth so much the nearer Sathan approacheth if the Spirit withdraw his holy motions Sathan will improve the advantage and will fill the heart with vain idle impertinent and sinfull motions as Pirats may easily surprize the ship when the Pilot is gone So having entred it and finding it empty they will not fail to loaden and fill it with their trash and stoln wares Sect. 2. What may be the cause of that deadness and indisposition and these wandring thoughts that arise in the heart upon the Spirits departure and what course should be taken for removing this evil and for recovering and maintaining the presence of the Spirit and a praying frame and disposition Psa 81.11 12. But my people would not hearken to my voice and Israel would none of me So I gave them up unto their own hearts lust and they walked in their own counsels Hos 4.11 Whoredom and wine and new wine take away the heart IF the Sun be set and leave our hemisphere it must be night with us and darkness must cover the face of our earth if the soul be separated from the body the man must be dead and coldness must seize upon the liveless carrion So if the Spirit which is our Sun and life depart what darkness deadness and emptiness must be in the soul But as if it were too little to be dead and destitute of life foolish sinners will kill themselves and harden yet more the heart which already is harder then the adamant or flint and when the sun goeth down they will shut the doors and windows yea and pull out their own eyes that they may not see and thus as Seducers in respect of a total privation of life are said to be (a) Jude 12. twice dead So the Saints themselves many a time in respect of their partial deadness and the gradual departure of the Spirit of life may be said to be twice hardned blinded and indisposed for duty Not only doth sin provoke the holy Spirit to depart and thus morally and by way of demerit it stops the fountain of life but also by its poison and venomous nature it doth pollute and infect the heart it leaveth such a blot and tincture upon the soul as disposeth it for blindness and deadness Sin is not only of it self and formally opposit to grace but it maketh upon the heart as it were efficiently such a contrary impression to grace and matterially indisposeth it for a communion with God and spiritual exercises and thus stealeth and taketh a way the heart Hos 4.11 And albeit every sin hath more or less of this malignant quality in it yet their be some sins which in a special maner do produce this wofull effect after which we shall now enquire having in the preceding Section spoken of the former head viz. of the withdrawing of the Spirit and of these sins which did most directly and immediatly bring on that sad stroke but there being such a connexion between our deadness and the departure of the Spirit of life and the causes and cure of (b) Viz. of the with drawing of the Spirit and of our deadness and indisposition for duty both those evils being much alike and the same we may without any culpable confusion here speak to those joyntly especially since we referred to this place one sort of those (c) Viz those causes which did not so directly and by way of indignity and contempt of his office and work but rather condignly and by way of demerit prrooke the Spirit to depart causes which did provoke the Spirit to depart Before we speak of the remedy we will search after the causes which we shall rather name then enlarge and insist on at any length First then as to the causes of deadness indisposition and wandring thoughts in prayer for all these cursed branches may spring
from one and the same root and may be cured by the same remedy which therefore we will not separat in this enquiry some of these are external and without us others internal and within us or proceed from us and among these some are natural which we cannot totally remove till this our house (d) Levit. 14.44.45 infected with that fretting leprosie be broken down and till we cast off this (e) Rom. 7.24 body of sin and death albeit by watchfulness and the diligent use of the means we may guard against their prevailing but other causes are more voluntary and occasioned by our sloth and negligence or some inordinat affection and lust again some of these do provoke the Spirit to withdraw and to smite us with a judicial stroke but others of these causes do of themselves in a special manner in-dispose the heart for spiritual duties and cast the soul into a sort of lethargy and deadness 1. Then as to the external causes we will not reckon the Spirit of grace as one for albeit upon his withdrawing this evil doth follow yet it is not his work nor is he the proper (f) Removens prohibens non est propâ—ie causa nec per se influit in effectum cause of it while he suspends his gracious influences which would preserve life and heat in the affections which otherwise of themselves like water when the fire is removed will return to their native coldness Neither 2. can the (g) Not the world but worldly mindedness and our lusts that fire world be properly called a cause of this malady for if there were no venome within us we would suck no poyson from its flowers yet in that it ministreth fewel to our lusts it may be called a material and occasional cause and albeit the creatures do keep their station and primeval perfection groaning and travelling in pain when they are abused by degenerat man and employed against their Maker Rom. 8.22 yet through our wickedness we make them and they now become to us wofull snares and temptations Neither 3. can (h) Though thus wicked men cannot so properly be called the efficient yet their society example c. may be reckâ—ned among the moral and formal causes as afterwards here Cause 14. wicked men be said to be the true cause hereof for though by their ill example society persuasion c. they may ensnare us and draw us away with them to sinfull courses which may provoke the Lord and harden our heart yet they can have no direct and immediat hand herein since they have not access unto nor influence upon the heart So that 4. Sathan is the only true and most proper external cause of our indisposition to pray deadness and wandring thoughts in prayer he being alwaies ready as a father to beget and as a nurse to dandle and bring up such an off spring to the dishonour of God and our hurt and mischief that he may either make thee weary of praying or God (i) Isa 1.14 weary of thy prayer and that thou mayest provoke him either not to answer or to answer thee in wrath when we are at prayer Sathan is most busie we may expect to find him at (k) Zech. 3.1 our right hand to resist us there is not a petition we offer up to God but is contrary to his interest and kingdom and therefore as on saith maxime insidiatur orationibus fidelium his main work and design is to cheat us of our prayers he is that fowl that is alwaies ready to catch away any good motion that is sown in the heart by the Word and Spirit Mat. 13.14 19. and when his suggestions cannot do the turn he will offer temptations and distracting objects to steal away the heart or will by his instruments raise some tumult to disturb and divert us as Act. 16.16 17. O! what need have we then not to separat what the Apostle hath conjoyned Jam. 4.7 8. and to watch against and resist the devil when we draw nigh to God But though he be strong and hath many advantages yet (l) 1 Joh. 4.4 stronger is he that is in us and if in his name and strength we carefully resist him he will flee from us ver 7. O! but the chief and main cause is from within this disease flows from our own bowels no infection nor contagion from without could harm us were there not a distemper and many ill humours within neither Sathan nor his instruments nor the allurements of the world could make us halt in our way to heaven were we not cripple and maimed in our own feet The first then and mother-cause the womb where all the other were conceived and the root that sendeth sap to all the branches is our original natural and hereditary corruption that old man and body of sin that enemy to God and all righteousness which lodgeth in the best Saint while on earth and which never is so far subdued and tamed but if we be not upon our guard it will be ready to interpose and to hinder us in all our religious performances this is that Law in the members rebelling against the Law of the mind whereof Paul complaineth Rom. 7.21 This is that flesh that lusteth against and is contrary to the Spirit Gal. 5.17 this is that byass that leadeth us away from and makes us turn aside when we are following after the Lord and hence proceedeth that natural levity and slipperiness that instability and unstayedness of our spirits that we can hardly fix and dwell long upon any spiritual object and that good motions are not so well rooted and abide not so long with us hence wandring and impertinent thoughts break in and that restless sea within still (m) Isa 57.10 casteth up mire and dirt to be a rub in our way when we are looking to the right mark Hence Pauls complaint and where is there a Saint that may not joyn with him When I would do good evil is present with me O wretched man that I am who shall deliver me from the body of this death Rom. 7.21.24 O! what need have we continually to watch over these vain instable and gadding hearts of ours and to look up to him and come in his strength who can unite our heart to his fear and establish it with his grace Heb. 13.9 Psa 112.7 Psa 86.11 c. But 2. if to this native constant and abiding sink and puddle be super-added any grievous sin and actual transgression against light and conscience as this will mar our acceptance So it will exceedingly straiten and dull our Spirits a guilty conscience dare not (n) It s a certain truth which hath been observed by some practical Divines viz. if prayer make thee not leave finning sin will make thee leave praying or make thee pray for the fashion and without life and affection look the judge in the face with such boldness confidence chearfulness and readiness as
purpose and end that men ought (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper hac partitula inquit liegh de loco de tempore dicitur alwaies to pray and not faint Luk. 18.1 so also Luk. 21.36 And the Apostle Rom. 12.12 Eph. 6.18 Col. 4.2 c. But you will say what is that to pray alwaies and without ceasing Ans 1. We need not spend much time in confuting the old (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preces Euchites (e) Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 laudes bona verba Euphemits and (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orare chald inde methsalim in beno ni piel prâ—antes Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causa Tsade in geminum â—igma com mutarunt Messalians who are reckoned among the ancient hereticks because mistaking the scope and genuine sense of these words and looking to the meer letter they did from thence conclude that Christians should spend all their time in prayer and never leave off that heavenly exercise I find these poor deluded men also called in reproach by many other names as (g) Because they honour one of their number who was killed a souldier and account him a famous Martyr Martyrians (h) Because in their mad raptures they are said to fancy themselves to be Christ or one of the Prophets or Apostles Enthusiasts yea and (i) Mr. Ross 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 208. Alf. de Castro advers haer lib. 11. pag. 747. and Mr. Ross affirmeth that they worshiped the devil that he might do them no burt So also Danaeus in lib. August de hares in cap. 57. Satanici These are said to have lived under the Emperours Valentinian and Valeus I do not deny that some subtile hereticks to cloak their pernicious errours might plead for this conceit as having a great shew of zeal and holiness and thus Alf. (k) loc cit de Castro Danaeus Mr. Ross and others do father upon the poor Euchites many absurd and ridiculous opinions but if any did only plead that we should continue in prayer without interruption though I would pity such a one as being under a strange delusion yet I would be loath to rank him in among the hereticks it hath been Sathans design from time to time to make many hereticks and schismaticks as by infusing the venome of pernicious errours into the hearts of men and sending them abroad to spread that deadly poyson so also by stirring up the orthodox and zealous Christians whom he and his instruments were not able to seduce and draw from the truth to over-do in opposing these errours as by mis-constructions jealousies bitter and approbrious speeches personal reflections and upon the least difference in matters of religion to account and call men hereticks thus making the breach greater and driving them who in the (l) Gal. 6.1 spirit of meekness might have been gained and reclaimed to strange courses and practises for the maintaining of which they fell upon strange principles and more dangerous errours then what at first occasioned the rent and schisme As there be too many of the Popes canonized saints of whom we may fear the worst So there may be many in heaven who are standing in (m) To speak nothing of the popish heresâ—â—graphers where the orthodox and most eminent Christians are reckoned to be the gressest hereticks Ireneus Austin Epiphanius and Theodoret their catalogue of hereticks But to return to the errour of the Euchites 1. the practice of Christ and his Apostles of the Prophets and of all the Saints in all ages 2. the variety of lawfull callings requiring a considerable part of time to be allowed for them 3. the many talents we have received to be otherwise employed and laid out 4. the natural temper and condition of the body requiring daily refreshment by eating drinking sleeping and moderat recreations 5. our manifold necessities and wants which must be supplied by our care labour and diligence 6. the frailty and weakness of the strongest Saint on earth and his inability to presevere in spiritual exercises without intermission 7. the several duties both towards God and man which we are obliged to perform in their season and when the Lord in his providence offers us an occasion and calls us to the doing of them and 8. the variety and multiplicity of other spiritual exercises as meditation conference hearing reading c. do so clearly discover the vanity of this dream that we need not dwell any longer on that head especially since the experience of the owners and abetters of that errour if (n) The first relater upon a mistake might occasion the mistake of others and so from hand to hand it might come to us ever there were any such might serve to convince them how impossible it is to walk by that rule for the space of one day But (o) Alf. de Castro loc cit haer 3. pag. 749. Alfons de Castro with this mentioneth a far more dangerous heresie which he fathereth upon (p) But he resteth not on him but will have Witcleff Huss Luther and other orthodox Divines to maintain that impious tenet viz. because they assert the efficacy of divine providence and upon this account he should have proceeded to his brethren the Dominicans who herein do joyn with orthodox Divines Pelagius viz. That it is needless and improfitable to pray to God since we are masters of our own lot and have power and free will to do what we will Albeit we would be ashamed to undertake the vindication of Pelagius though supposed to be our countrey-man knowing his doctrine to be most dangerous and pernicious yet it can hardly be thought that he should have the impudence as to profess such an abominable absurdity but his writings not being extant it is not easie to determine what he maintained in this particular but Jesuits and Arminians who are reputed to be his disciples disclaim this impious dream albeit the orthodox by a just and necessary consequence labour to fasten it upon them as flowing from their principles concerning the power of free will and the indifferency and inefficacy of divine providence And I should think that their patron Pelagius can no otherwise otherwise be said to have maintained the same and the (q) He citeth Austin de haeresibus and I find the place he pointeth at to be cap. 88. ubi haec habet Aug. destruunt etiam orationes quas facit ecclesia sive pro infidelibus ut convertantur sive pro fidelibus ut augeaâ—ur eis fides perseverent in ea haec quippe non a Deo accipere sed a seipsis homines habere tentendunt haec Aug. de haer cap. 88. But I find a more full and particular testimony to this purpo e Epist 92. which yet doth only shâ—w that according to Pelagius doctrine it will follow that two petitions of the Lords prayer are needless viz. forgive us our sins and lead us not
viz. the abuse of Gods mercy by making that which is the only rock of safety to which the ship-broken passenger should run for his life a stone of ruine and destruction against which they dash their brains as if a man were so foolish as to imagine a bridge to be broader then it is and in this delusion step aside the bridge would not keep him from drowning so while deluded sinners extend the mercy of God beyond the bounds he hath set in his Word and thus in their presumption step aside to their own crooked wayes the mercy of God will not keep them from falling head-long into the pit of destruction To continue in sin saith (d) Peccare de Dei creatoris clementia praesuâ— mere pelago justitiae ejus exponi est Greg loc prius cit Gregory and yet to presume of the mercy of God is to cast our selves into the sea of his justice and displeasure The Lord ere it be long will vindicat his mercy from such a base abuse to the everlasting confusion and astonishment of presumptuous sinners But we may not insist only to our purpose let such remember that this delusion is a black mark of a never-do-well and therefore doth the Apostle abominat it with so much indignation shall we continue in sin that geace may abound God forbid Rom. 6.1 2. and then by several arguments showeth that a child of God will not cannot make such an inference And the Apostle Iude speaking of some who were of old ordained to condemnation describeth them by this that they turned the grace of God into lasciviousness ver 4. O! would you then escape damnation beware least ye be hold to sin because God is slow to anger and least ye add to your iniquities because the Lord is gracious and abundant in goodness and that ye delay not your repentance because he is long-suffering and patient And if thou must needs tempt God first take a tryal in thy body or outward estate before thou hazard thy immortal soul and everlasting portion go and waste thy estate and provision and see whether the mercy of God will keep thee from begging and put thy finger in the fire and try whether the mercy of God will keep thee from burning but if thou wilt not trust the mercy of God while thou slightest the means he hath appointed as to these inferiour ends and yet wilt misspend this day of the Gospel and slight the ordinances of life which are thy portion and allowance and the talents wherewith thou shouldest trade for eternity and yet think it will be well with thee hereafter if thou wilt cast thy soul into the fire of sin and yet think to escape the burning and torments of hell profess what thou wilt it is not thy confidence in God but thy negligence and want of care for thy soul that makes thee despise the means of grace and slight thy duty and thy body estate and perishing life is thy idol for which thou takest more thought then for thy soul and eternal happiness 9. Earthly-minded covetous worldlings are lying under the serpents curse which hardly or never will be removed Mark 10.23 Gen. 3.14 First they go upon their belly and cannot stand streight nor look up-ward their heart cleaveth to the earth and they cannot (e) Colos 3.2 set their affections on things above they only (f) Phil. 3.19 minde earthly things and spend all their (g) Joh. 6.27 labour for the meat that perisheth 2. Dust is their portion and food they slight the childrens bread and undervalue the (h) Rev. 2.17 hidden manna and with the swine of the world live upon the (i) Luk. 15.16 husks and yet those miserable wretches will not want fair pretences and plea's we must will such say live and provide for our families the times are evil and we know not what may fall out and all we can purchase may be little enough what should we be idle may we not follow our calling and watch on our business c. But thinkest thou O worldling this to be a sufficient plea for making the world thy idol and for neglecting the one thing necessary Knowest thou not that the love of money is the (k) See the testimonies of heathens concerning which the Apostle apud Reusner symb imp clas 2. symb 36. root of all evil 1 Tim. 6.10 and that he who will be rich rather rich in wealth then in grace for himself rather then towards God Luke 12.21 fall into temptation and a snare and into many foolish and hurtfull lusts which drown men in destruction and perdition and pierce them thorow with many sorrows v. 9.10 and is not Christs verdict of such very terrible It is easier for a camel to go through the eye of a needle then for a rich man to enter into the kingdom of God Mat. 19.23 24. Ah! this devil of earthly-mindedness hath destroyed many thousand souls it so filleth the heart that there is no room left for the Word of God to enter in but it choaketh the Word at the very entry and makes it become unfruitfull Mat. 13.22 this was it that hindred that people from profiting under Ezekiels ministry Ezek. 33 and this is the great obstructer of the Gospel wherever it is preach'd They come unto thee saith the Lord to the Prophet and sit before thee as my people and with their mouth show much love and they hear thy words but they will not do nor obey them for their heart goeth after their covetousness v. 31. Hence the Apostle must weep when he thinks on covetous wretches Phil. 3.18 but what alleth thee O Paul thus to bewail such wealthy well-guiding and thriving men Ah! saith the Apostle whatever be their portion of the world and whatever be the estimation of the wicked who will be ready to bless the covetous whom the Lord abhorreth Ps 10.3 yet they are most despicable and miserable creatures for their glory is their (l) Pronunciat Apostolus gloriam qua nunc sunt inflati ignominia mutatum iri Calv. in loc shame and their end destruction v. 19. and as for their religion profess what they will they are the grossest idolaters Eph. 5.5 their belly being their god Phil. 3 19. Ah! ill and un-wise merchants who sell heaven for earth and your soul and the immortal crown for an empty and perishing trifle how hath the world thus be-fooled and (m) Gal. 3.1 quasi praestigiis quibusdam dementes facti Beza in loc Quadam veluti magna incantatione Calvin in loc with sorceries Hammond ibid. bewitched you 10. There is little hope of mockers of piety haters of God and of his servants and who are ready to revile and tear their faithfull monitors and reprovers I joyn these because usually they go hand in hand for hatred of holiness as it floweth from enimity against God So it will beget enimity against his children and servants and a cursed impatience and rage
and such ends and hath fixed such an order and connexion between the means and the end if he I say inable us to do our duty and if we prove so wise as to follow the right way and use the means we may be confident of the success and that our labour shall not be in vain But it may yet be objected that the Lord having freely promised to give what we stand in need of Obj. 10. Ans and to withhold no good thing from them that walk uprightly Ps 83.11 c. it seemeth needless to interpose our prayers and requests Ans Albeit the promises be altogether free yet the Lord calls for our prayers as a part of that worship we owe to him to testifie our dependance on him and to show his delight in prayer that we may be fitted to receive and the more engaged to improve aright what he giveth and to return to him the sacrifice of praise nay the Lord thereby not only procures our good O! what an effectual mean is fervent prayer to take the heart off the world to strengthen our faith enflame our love c. but provides for our honour also Oh saith (t) Considera quanta est tibi concessa faelicitas quanta gloria attributa orationibus famulari cum Deo cum Christo miscere colloquia optare quod velis quod desideras postulare Chrysost apud Thom. art cit ad 3. Chrysostom consider O man what honour and happiness is conferred on thee while thou art admitted familiarly to converse with God and Christ to propound what thou wilt and to ask whatsoever thou desirest O! how would we prize such familiarity with an earthly King and what an honour and high favour would we esteem it but while we are allowed and invited to this liberty with the King of Kings how do we undervalue that admirable mercy and priviledge and as this heavenly employment of it self is so honourable and excellent So usually it brings with it much beauty to him who is employed in it then the Lord manifests his glory to the soul and lets it enjoy as it were a heaven upon earth then the (u) Cant. 5.1 honey and the honey-comb is set before thee and thou art invited to eat the soul saith (x) Mr. Hodge apology for the Lords prayer pag. 35. one of a praying Saint is sometimes in a sort transfigured and shineeth as Christs body on mount Tabor Ah! from whence should heat and light come if not from the Sun it is no wonder then though such as hide and cover themselves from its beams (y) Mat. 4 1 6. walk in darkness and sit in the cold region and shadow of death But though thus we be obliged to pray though the honour of our Master and our own good do call for diligence herein yet is the promise no less free then if there were no such condition required on our part our prayers are not our money nor a price for what we receive will any man think that we give not freely to these beggers who importunatly cry at our doors and yet there is here some sort of debt and obligation lying on us to pity those who are in misery but there is no obligation lying upon the Almighty to hear us when we cry nay were it not that the promises are altogether free notwithstanding of any condition to be performed by us or any qualification required on our part it were in vain for us to pray or go about any duty looking to the rich recompence and reward which the promise holds forth since though we did all we can yea though we could perfectly obey all the Commands yet are but unprofitable servants Luk. 17.10 when we pay our debt we do not (z) This truth hath extorted a notable confession from the Jesuit Salmeron in several particulars which may serve as so many irrefragable arguments against the popish doctrine concerning merits and supererogation primum quod servi sumus c. Vid. loc Salmer in evang Tom. 7. de parab tract 30. pag. 190. vid. etiam tres rationes quibus ibidem probat nos Deo esse inutiles oblige the creditor to bestow new favours on us but ah how defective and imperfect are our best performances Isa 64.6 I grant that among men there may be so much trouble and travel in seeking and warting on that an answer may be too (a) Et sic verum est tritum illud Senecae nulla res carius emitur quam quae precibus empta Obj. 11. dear coft by the supplicant and yet even thus thy supplication doth not profit him to whom thou makes thy adress far less can our prayers and service extend to the Lord Ps 16.2 if thou be righteous what givest thou him or what receiveth he off thine hand Job 35.7 Lastly it may be objected that the father himself loveth us and what need we then ask any thing from him his love will cry and prevail though we were silent and thus our blessed Lord tells his disciples that upon this very account viz. because the father loved them he would not he needed not pray for them Joh. 16.26 27. And upon this same ground we may further argue thus thou art O man either a reprobat and an object of Gods hatred and certainly thy prayers cannot prevail for thou not being in Christ canst not obtain access Eph. 2.18 Eph. 3.12 or else thou art one of his elect and precious ones and to what purpose wouldst thou pray wouldst thou move his bowels and have them turned towards thee that is already done the Father loveth thee and is more ready to give then thou to receive and if he were not could thy prayers move and change him Ans Ans The Lords love is so far from giving a discharge from prayer that upon this very account he cal s for our prayers Cant. 2.14 because the Lord loveth us therefore he delighteth in our prayers Prov. 15.8 compared with ver 9. as a tender (b) Neque enim renuens preces nostras differt sed hac arte sedulos nos efficiens ad semetipsum attrahere vult nam pater quamvis benignus cum a puero rogatur ahnuit quasi non volens dare non ut neget sed ut ille ardentius petat sibi magis concilietur Chrysost apud Jo. Arboreum theosoph lib. 13. cap. 7. father because he loveth his child will have him come and ask the sons presence and voice is sweet to him and therefore he will not at the first haply give him but lets him stay and renew his request and add pleas and arguments and therefore though our asking be not the true and proper cause albeit it be a mean which his wisdom and love hath made choyce of why he giveth yet he will have us ask as for other reasons some of which were hinted at in answer to the foregoing objection so especially because he loveth us neither the Lords promise