liveth to plead his peoples cause and interceed for them Heb. 7.25 24 In the outward Court and Tabernacle the whole congregation might pray but none might enter into the Holy of Holies but the high Priest with blood Heb. 9.6 7. All Saints may joyn on earth in this lower and outer Court but in the heavens that Holy of holies only our high Priest appeareth for us presenting our sacrifices and mingling his blood that excellent perfume therewith Heb. 6.20 But Papists would cloak the matter with a distinction between a Mediator of intercession and a Mediator of redemption and they say they do not wrong Christ while they substitute many intercessors since they only acknowledge him to be the Redeemer Repl. But if we beleeve the Scriptures then we must grant that as there is but one God so there is but one Mediator between God and man to interceed with God for man to wit the man Christ Jesus (n) It s observable that the Apostle here while he speaketh of prayer excludeth the mediation of all others as Calvin well observeth atque horum quoque insuâ—sitatem coarguâ— loci circumstantia quandequidem hie de precibus ex professo tractatur Calvin in 1 Tim. 2 5â— 1 Tim. 2.5 6. Heb. 9.15 Where also we have the ground of his mediation from which we may argue thus 1. None can be a Mediator to interceed for sinners but he who hath offered himself a ransome for sin but no Angel or man did or was able to pay a farthing of our debt Ergo. 2. He who is our Patron and Advocate must be able in point of law and justice to carry our cause and so he must be according to the Apostles inference 1 Joh. 1 2. the propitiation for our sins but Christ is the alone propitiation and therefore the sole advocate of sinners It was well said by (o) Pro quo autem nullus interpellar sed ipse pro emnibus hic unus verusque mediator est Aug. lib. 2. cont Parm cap. 8. Austin He for whom none interceedeth but he for all must be the alone and true Mediator But such is (p) Bell. loc cit cap. 20. § hanc rationem secutus est B. August Bellarmines rather impudence then ingenuous confidence that he dare cite this passage for clearing one of his distinctions But yet he is pleased to take notice of Calvins abuse as he would make us beleeve of that place yet in effect saith nothing to that which mainly striketh at the root of Saint-invocation viz. that Christ is the alone and true Mediator and therefore all other mediators to whom we offer our prayers must be so many empty shadows and lying waters which will not refresh the weary passenger And the following words which Bellarmine either hath not been at the pains to read and ponder or else of purpose passeth over will sufficiently vindicate Augustine from the popish false glosses for saith he Nam si esset mediator Paulus essent utique caeteri co-apestoli ejus ac sic multi Mediatores essent nec ipsi Paulo constaret ratio qua dixerat unus enim Deus unus Mediator Dei hominum homo Christus Jesus Aug. loc cit But as redemption and intercession must not be separated in the Mediator neither have the authors of that distinction separated these in their practice but to whom they have run as unto intercessors to them they have leaned as unto (q) Vid. Calvin in 1 Tim. 2.5 Redeemers Thus in their Litanies and forms of prayer and particularly in Mary her Psaltery published to the view of the world they call to the Saints as authors and procurers of mercies spiritual and temporal O! what blasphemy hath been vented in their blind zeal towards these strange gods The learned (r) Chem. exam Conc. Trid. part 3. in decr de invocat See also Dr. Usher lol cit Chemnitius hath set down a large catalogue of this kind of abomination and impudent idolatry especially in their supplications to the virgin Mary in which they call her the queen of heaven the mother of mercy their hope life refuge strength c. and in her Psalter they have ascribed to her what was said by the Prophet in the Psalms for proclaiming the glory and majesty of God viz. that (Å¿) Psalter B. Marâ— virg Ps 18. Ps â—7 Ps 30. c. the heavens declare hâ—r glory In thee O Lady have I put my trust let me never be confounded save me Lady by thy name O come let us sing unto our queen that brings salvation her mercy endureth for ever except our Lady build the house of our heart the building will not continue c. Be astonished O ye heavens and be confounded O ye earth who to this day declare the glory of your Maker to see the sons of men for whose use ye were made thus to dishonour their Master and to give his glory to the poor creature If their set forms compiled by the learned be laden with such stuffe what must then the licentious liberty be which the rude (t) Let us hear Calvin who was better acquainted with their practice then we who live at suc a distance Quod Satan sub papatu eousque perduxit ut vix millesimus quisque mediatorem Christum vel titulo tenus agnosceret ita illis nomen est invisum ut si quispiam Christi Mediatoris faciat mentionem praeteritis sanctis mox suspicione gravetur haeresios Calvin in 1 Tim. 2.5 multitude takes to themselves at their private devotion And albeit Bellarmine Suarez and others dare not own these execrable blasphemies in point of dispute yet take their best refined speculations and view them narrowly and they shall appear to be nothing else but a nursery of such abominations and though in their debates they will not because they cannot defend yet who is he amongst them that freely rebukes or takes pains to remedy this evil though so publickly and frequently committed Yea not only their Postillators with the rable of their ignorant and blind preachers but their most learned and subtile Rabbies do lay the foundation for such a superstructure their (u) Magist sent lib. 4. dis 45. Scot. ibid. q. 4. Thom. 2.2 quaest 83. art 4. in corp summa Tab. 5. orare Bellarm de sanct beat lib. 1. cap 20. Suarez loc cit lib. 1. de or cap. 10. § 12. c. I might here fill some pages with citations Lombard Thomas Scotus Summa Tabiena Bellarmine Vasquez Suarez Valentia Bannez Becanus c. do maintain and plead that the Saints by their merits do obtain and thus with their money purchase an answer to our prayers I needed not have named any for this it being the doctrine of all the popish Clergy who of them have written on this subject who doth not make the merits of the Saints the ground of Saint-invocation According to their (x) Thom. loc jam citato masters doctrine Orationem porrigimus
possesse all things 2. Cor. 6. ver 10. All are thus put under the Christians feet and may be subservient to us and become as it were a staff in our hand while we are walking with God and toward the promised Land omnia vestra sunt saith Cajet in 1. Cor. 3. ver 21. h.e. Propter vos ordinaia ad vestram utilitatem All are his 1. Cor. 3. vers 21 22. the world the whole world is his Yea what is not yet known or discovered Could Alexander Caesar or he who was the greatest Monarch and Potentate lay claim to so much Sea and Land with all it's furniture all it's beauty glory and riches is too mean a portion for him who is (b) 1. Joh. 3.9 born of God The Heavens are his and may I not say Hell also though he shall never see that place of torment yet it is his talent which he may improve to advantage And yet all these great and excellent things are not all nor the main they are little they are as nothing they are not worthy once to be named in respect of those things which eye hath not seen nor ear heard 1. Cor. 2. vers 9. in respect of that Crown of life and glory 1. Pet. 5. vers 4. Jam. 1. vers 12. and that incorruptible and undefiled inheritance that fadeth not away reserved for him in the Heavens 1. Cor. 9. v. 25. 1. Pet. 1. v. 14. Thus O! ye despised and disconsolated Saints this is your allowance and great portion and these other things are but for our provision while we are in the wilderness and a torch to let us see our way and a staff in our hand while we are going home Thus the children of God are great Heirs indeed they are Kings Rev. 1. vers 6. All the Honours Riches and Pleasures under the Sun all corruptible Crowns wrapt up in one are but as a Cipher and amount to nothing in respect of this one thing They are verily happy and blessed who are thus happy and yet the prime of all their happiness and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consisteth in this that they have (c) 1. John 3. vers 9. fellowship with the Father and His Son Jesus Christ The Lord himself is our great all in Him alone we eminently enjoy all qui habet habentem omnia habet omnia He who can with David Psal 16. vers 5 6. say The Lord is the portion of my inheritance and cup hath reason with him also to conclude I have a goodly heritage This was the marrow of Abrahams blessing when called to sojourn in a strange Land that the Lord himself should be his portion and exceeding great reward Gen. 15. vers 1. Ah! would the men of this world have said is this all our portion and allowance Is this all the recompence we may expect O! How would they have slighted such an offer They could not exstract any consolation from it O! but saith the Lord to Abraham What thinkest thou of thy condition View thy portion and allowance I am thy Shield and wilt thou fear I am thy Reward and hast thou proven an ill Merchant Doest thou rue thy bargain now thou hast the full Ocean for leaving the empty Cisterns I who am thy inheritance am the Almighty God or as others but to the same purpose translate the words I am God all-sufficient there is in me not only an infinite self-sufficiency but also enough to satisfie the vast capacity of the reasonable creature which cannot be filled with any finite object My sufficiency shall be for thy satisfaction I am thy Reward and although thou must be an expectant for a while as to the full fruition of thy inheritance yet thou shall have something in hand I will not be as a stranger to thee in this thy Pilgrimage I will visite thee and all my Attributes shall be imployed for thy good my Mercy and loving Kindness shall follow thee my Beauty and Excellency thou mayest behold my Power shall uphold thee and my Fury and 〈◊〉 justice shall pursue thine enemies O! But may some with her John 4. vers 11. say the well is deep and we have nothing to draw with Ans It is true of our selves we have neither a vessel to hold nor a hand to draw but He who openeth the fountain and invites us to drink doth offer both to us He of His free love hath digged the well the Promises which hold out to us these living waters and Faith which is the hand are His free Gifts and unlesse He pour out upon us the Spirit of Prayer and Supplication that being as it were the bucket wherewith we draw we know not what to ask so that albeit the Lord honour us in calling for our help and in imploying us in His work yet all must come from Himself and when He rewards our work He (d) Deus coronat sua dona non tuamerita August de gr lib. cap. 7. hom 14. in 50. hom cum ab illo habeamue quicquid illi offerimus ex illo si◠quicquid boni sumus Serm. 1. in Psal 32. nobis 33. vers 4. inter pontificios vid. Durand in 2. Sent. dist 27. quest 2. crowns His own Gift But thus though we have nothing to offer to Him but His own as David and that people truly said concerning outward things and temporals 1. Chr. 29. vers 14. but we far rather and upon another account as to our Spiritual sacrifices yet He calls for our offering though we have nothing wherewith to draw yet He calls for our bucket that He may fill it He will have us to pray and He will perform our desires He will give to His honest Supplicants not some few things but whatsoever they shall ask Joh. 14. vers 13. and chap. 16. vers 23. He is God all-sufficient all that can make for the creatures happiness is eminently to be found in Him and efficiently from Him and all this good these great and excellent things which eye hath not seen nor ear heard must be conveighed unto us by Prayer and given in return to our Supplications That key wherewith (e) Jam. 5. vers 17. 2 Chr 6. v. 26 and chap. 7. vers 13. Elias did open and shut the doors of heaven must unlock all our Fathers cabins and the praying soul may choose what Jewel he will he may lay hold on eternal life and the immortall crown the hidden (f) Rev. 2. vers 17. manna and the white stone in which is engraven the new name which no man knoweth saving he that receiveth it 2. There is a fulness in Christ Job 1. vers 16. in Him are treasures all treasures of wisdom and knowledge but ah they are (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hid Col. 2. vers 3. Though the treasure be full yet it is lockt and where shall we find a key to open it It s hid and how shall the ignorant foolish sinner fall upon it Nay but why
affections of others yet I have known not a few who as for naturall parts have been reputed weak and simple and who have had no great dexterity in worldly affairs yet have been eminent not only for grace but also in the gift of Prayer the Spirit according to the Word Rom. 8.26 helping their infirmities and enabling them to pray as they ought not only by enlarging their hearts with holy desires but also ordering these desires and supplying fit and pertinent words for expressing of them to the admiration of the hearers yet it is too evident that many of the saints want this Gift as to any considerable measure who albeit upon this account they may be humbled and with submisson complain to God because of this infirmity yet need not be too much discouraged though the Lord hath not bestowed on them such a measure of knowledge and utterance as upon some others yet he hath not with-held from them the Spirit of grace and supplication What though thou canst but sigh with the needy Psal 12.5 and groan with the Prisoners Psal 102.20 What though thou canst but chatter as a cran and mourn as a dove Is 38.14.5 The Lord can read and understand that hand-writting he knows the meaning of abrupt and broken words proceeding from a broken and contrite spirit and will perform the desire of such disconsolat ones As for the two latter considerations there is an usuall mistake on both hands carnall hearts who make little conscience of duty look on Prayer as a mean and the Saints who dar not omit their duty too often forget the reward these who ask amisse and cannot lay claim to the promise yet will use Prayer as a charm and spel they fear no evill because they say their Prayers every day and the true Israelits who may draw nigh to God as a father in confidence to be heard so trade with heaven as if a storm did alwayes follow them when they went to sea and as if their vessell could not escape the Pirats and thus though they will not be idle but must hazard and send many Packs to sea yet they expect not ever to hear of them again and though the Lord pitty such and will not deal with them according to their fears yet often he hideth his face for a while and maketh them meet with many contrair blasts because of their diffidence that though their Ship come safe to shoar at length yet the voyage proveth uncomfortable and dangerous and a considerable time may interveen before they hear of their return Thus we may speak of Prayer under all these four respects But O! if the Lord would be pleased so to blesse these weak endeavours that they may prove helpfull for preventing a divorce where the Lord requires an union that all of us may have such a measure of the spirit of grace poured out upon us and may 2. be furnished with such gifts and abilities for ordering expressing our desires And may 3. be so inabled to make conscience of our duty As that 4. We may go about the performance of it with cheerfulness and confidence knowing that we shall not seek his face in vain that thus grace may sanctifie our gifts and successe may accompany our work that albeit to our apprehension there must still be a distinction yet there may be no more a separation but that in all our supplications these may joyn hand in hand and may be really united so that we shall not need to prosecute the difference any further only as occasion shall offer we will adde a word by way of remedy for curing or preventing what may be found wanting or amisse in our Prayers as to any of these respects and considerations looking up to Him who only can (a) Rom. 8.26.27 help our infirmities and teach us to Pray as we ought and according to the will of God CHAP. II. Prayer held forth under several Scripture expressions Paralleled for preventing mistakes Math. 7.7 8. Ask and c. for every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened Jam. 1.6 Ask in faith nothing wavering And 5.16 The effâ—ctuall fervent Prayer of a righteous man availeth much Eph. 6.18 Praying alwayes and watching thereunto with all perseverance c. DIvers names and expressions if the difference be not meerly literal and grammatical must contribute not a little for clearing of the nature of the thing it self it will not then be impertinent for us here to ponder a little the different wayes whereby the subject of our present enquiry is expressed in Scripture especially since such a view in the porch some brief observations for explication being intermixed may help to prevent a double mistake the one of carnall hearts who because they find Prayer some times held forth under words that seem to import no great difficulty seriousness and diligence as to ask seek call cry knock c. are ready to apprehend that it is an easie task to pray and that they need no further trouble themselves if they can utter some few words in a formall way and on the other hand the Godly hearing of such importunity in Prayer such fervency watchfulnesse perseverance wrestling weeping c. are in hazard to draw hard conclusions against themselves as if they never had yet prayed acceptably Albeit now we may not speak at any length to these material cases it being one of the main designs of the practicall part of this treatise to give some clearing to these yet for the present we may set before both the presuming Atheist and the tender Christian what through the blessing of God may prove a remedy to both if they will be at the pains to compare these Scriptures together and thus seek after the sense Carnall men may see that there is difficulty in the work and that lip-labour is no Prayer and the Godly who offer up the desire of their heart to God need not be discouraged though at all times they have not such enlarged affections zeal and continuance as some of Gods children upon speciall occasions have had And as this parallel may now be helpfull to that purpose So it may give some light when we come to speak of these cases more fully in the qualifications of Prayer and to what we are to say concerning the nature of it here Chap. 4. 1. We will begin with such expressions as seem to import no great difficulty And thus to pray 1. Is but to ask Mat. 7.7 O! but stay a little fond atheist and remember not every one who saith Lord Lord shall enter into the kingdome of heaven except he be a doer of the will of God v. 21. Thou must then be a doer as well as an asker and thou must ask in faith nothing wavering and with an honest and single mind Ja. 1.6 8. And thy end must be pure and holy for many ask and receive not because they ask amisse Ja. 4.3
Apud Swar in 2.2 tract 4. lib. 1. de or cop 11. Sect. 9. Alensis will have them not only to pray for what they want but also for what they have that their happiness may be continued with them And the common opinion amongst them though it be not so gross yet it hath a most fabulous foundation viz. that the (k) Vid. Swar loc cit Sect. 11. Saints in glory as to the measure degree and increase of their happiness are yet as it were on the way and are subject to some mutation and thus are capable of a farther measure of happiness which they do pray for and for all the means whereby this their accidental happiness as they call it may be promoved We will not digress to confute that conceit and to shew that after (l) Heb. 9.27 Eccles 11.3 1 Cor. 9.24.25 1 Tim 4.7 8. Rom. 2 6. c. Joh. 9.4 death we are judged and stated into an unalterable condition that the tree must ly as and where it falleth that this day of our life is the time we have to run the race to fight the good fight and that with our dayes we must finish our course that we must be judged according to the deeds done in the body after the night of death cometh no man can work any more the long day of eternity is for wearing and not for purchasing the crown or any pearl to be added to it And why should I prove what the Lord by a voice from heaven hath attested that these who die in the Lord are blessed and that their works done on earth do follow them but in heaven they rest from their labours Rev. 13.14 I did think that heaven was our home and (m) Heb. 4.9 10. resting place and if after the Saints be come thither they be yet in viâ I would ask when they shall come to their journeys end For I see no reason why unto all eternity they may not alwaies be panting after and endeavouring for some new addition to their happiness according to their principles who plead for this accidental felicity to which they ascribe so great a latitude for if after the crown is put on their head it be lyable to so many changes I know not when it wall be so fixed that it will suffer no new alteration and addition If the particular (n) Quod enim in die judicii futurum est omnibus hoc in singulis die mortis impletur Hieronym in Joel cap. 2. judgment after death doth not state us into an unchangable condition why should the generall Judgment do it 2. As for Alensis his (o) Yet Medina his conceit is more grosse who affirmeth that neither Gods Word nor works can be a ground of confidence Deus potestatem suam non alligavit Scripturis promissis quae in Scriptura continentur Jo. Med. cod de orat quaest 6. But of this more part 2. and part 4. where we shall hear Mendoza though a Papist blush at such abominable doctrine conjecture it doth suppose that the Saints shall never be secure of their happiness which they enjoy and that we shall be still under the Ordinances and that we must use the means after we have attained the end that the state of glory is alterable and the sentence of the great Judge revocable 3. As to Thomas his opinion it is more probable but the souls in glory being so fully satisfied with the beatifieal vision and fruition of God they can have no anxiety fear unquietness or dissatisfaction with their present condition and though their bodies be in the dust and they may be said to long for the consummation of their happiness in the rising again of their bodies and their partaking according to their capacity of the Crown of felicity yet since they are sure that the day of Coronation when both soul and body being united shall be filled with glory is approaching it may be questioned whether or not they pour out these longings and desires prayer-wayes to God For they being now above Ordinances and faith being changed into vision and hope into fruition it seemeth most agreeable to that state that prayers also should be changed into continual praises As for that place Rev. 6.9 10. which is mainly urged for their praying for the consummation of their happiness albeit the prayer there mentioned is intended against their persecutors and only in the return made ver 11. there is a word which may aime at the Resurrection which though it be there promised by God yet it was not askt by them and it is mentioned there rather to design the period of time and date of the return of their prayer then as a part of it I do not deny that some of our (p) As Diodat on the place and Seb. Mayer apud Marlorat in loc c. But M. Thomas Goodwin loc cit sect 5. ch 7. pag. 109. speaketh most expresly affirming that this is not spoken metaphorically of them but truly done by them that not only their blood but themselves did cry Divines do seem to say that it is a proper prayer yet we rather think with Tironius whom Ribera on that place citeth and though a Papist doth not reject that the souls of them who were slain for the Word are there said to cry for vengeance on persecutors not that they did truly and properly pour out any such complaint against them unto whom while on earth they prayed for mercy and pardon but that their sufferings and their blood like (q) Heb. 21.24 Thus also the English Divines and Dr. Hamond interpret the place and Mr. Durham and Da. Paraeus grant that here is an allusion to the cry of Abels blood Heb. 12.24 Abels did cry against â—â—e murtherers and such as succeeded to them in their cruelty and persecution As for the souls in hell they are to come to their as it is said of Judas Act. 1.25 that he went to his own place that place of torment of weeping and gnashing of teeth that place of dispair cursing and blasphemie and so cannot be a place of hope supplication and prayer they know how false that fancy is which commonly is ascribed to (r) Mr. Rosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sect 7. quaest 22. pag. mihi 202. à Castro adver haer lib. 8. de inf 2. haer pag. mihi 620. August de haeres cap. 43. But it s though that Origens writings have been miser ably corrupted by hereticks Origen and that they shall never come out of that prison untill they have (Å¿) Luk. 12.59 Mat. 5.26 payed the very last farthing and they not being solvendo and never able to satisfie for the least offence but must still contract new debt therefore can conceive no ground of hope that ever they shall escape and thus in dispair they continually belch out cursings and blasphemies We do indeed read of a conference between a rich man in hell and Abraham Luk. 16.24 c.
streams of tears yea though of blood should continually drop from thine eyes it should do thee no good O! that ye (d) Luk. 19.42 knew in this your day the things that belong to your peace before they be hid from your eyes this is the acceptable day this is your day of prayer and the day of Gods hearing come then with confidence unto the throne of grace and he will give you an answer of peace Sect. 3. To whom is the Golden Scepter stretched forth whether the unconverted should pray c. IN the description of this solemn performance Ch. 3. It s said to be an offering up of (a) Our desires i. e the desires of us Viators our desires to God all we who are on our journey and travelling towards our eternall home who have so many wants and are exposed to so many tryalls are called to look up to God and present our requests unto him so that it may be called the pilgrims passe scrip and provision this sweet duty doth ly upon all who are yet in the land of the living and it is our priviledge and happinesse that we may thus look up to God for a supply of all our wants that so long as we are on our journey we have such a kind Master and provisor who will not deny us any thing that we shall ask of him But while we say that prayer is the pilgrims talent wherewith he can only trade in time though for time and eternity for this life and that which is to come we do not deny Christs intercession for though our blessed redeemer be entered into the promised land yet his people and servants are sojourning in the wildernesse and as our surety and head he appeareth in heaven for us and though he hath no personall wants which he can present to the Father yet the head in Glory pitieth and compassionateth his suffering members and thus being touched with the feeling of their wants and infirmities he pleadeth their cause and maketh continuall intercession for them We will not now add any thing to what hath been said (b) Where having fallen upon that sweet subject we would not make an interruption untill we had spoken what we conceived necessary for opening up of that question albeit according to the rules of method much of that matter did belong to this place Sect. 1. having spoken of that subject there at so great length only with Petrus e Tarantasius we may (c) Christus secundum quod Deus orare non potuit quia aequalis est patri secundum quod homo consideratur dupliciter 1. ut comprehensor sic ei 0182 0 competit orare pro aliis non prose quia non indigebat 2. ut Viator sic competebat ei orare pro aliis et prose omnis namque oratio est pro indigentiâ quâdam supplendâ Haeâ— Petrus de Tarantasia apud Dionys Cartbus in 3. sent dist 17. quaest 2. here observe that while Christ was a Viator and till he finished his course on earth and entered into his glory he prayed not only for others but also for himself but now while he is a comprehensor and doth sit at the right hand of God cloathed with honor and majestie and is put in possession of so much felicity as the humane nature is capable of and thus standing in need of nothing for himself he can no more pray for himself but only for his ransomed ones who in this their pilgrimage are labouring under so much weaknesse and infirmities and who are lying under so many burdens and wants But to speak of us mortalls who are travelling to eternity and have this price put in our hands and this help for our journey there be here two sorts of persons as in the former Sections upon whom this duty doth ly 1. The godly 2. The wicked As for the first it will not be denyed that Gods children have an (d) Eph 2.18 Heb. 4.16 Philip. 4.6 Jam. 5.16 Isa 45.19 Mat. 7.7 Ioh. 14.13 accesse to their Father purchased to them by the blood of Christ that they may come boldly unto the Throne of grace that they may obtain mercy and find grace to help in time of need that in every thing they should let their requests be made known unto God that the effectuall fervent prayer of a righteous man availeth much that the seed of Jacob do never seek his face in vain if such knock he will open if they seek they shall find and whatsoever they shall ask it shall be given them And there needs be no more question concerning the wicked Object Answer were it not that Antinomians Object If such would draw nigh to God in prayer or any other Ordinance they would the more provoke him to wrath their prayer being an abomination unto him Prov. 28.9 And what could such chaffe expect but that they should be burnt up when they approach to him who is a consuming fire Heb. 12.29 Ans It s a sad thing to consider how far Sathan transforming himself into an Angel of light hath prevailed with some eminent Professors who laying a great claime to holinesse and Gospel-liberty under that vizard have opened a door to all loosenesse and profanity thus these grand preachers of free grace I mean Antinomian seducers as they cast off themselves all (e) See Edwards Gangrana in the catologue of â—rrors part 1. pag. mihi 21.26 27 error 66 132 137 Pagits heresiography from 109. Al. Rosse his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 12. quaest 4.1 cords and bonds calling it a legall course to subject themselves to the holy Law of God or to look on it as a rule obliging them to conform their actions unto it so they would exempt the wicked from their duty telling such that nothing can or ought to be done by them for fitting and preparing them to beleeve and embrace Christ And thus they have made all the world at once Out laws and happy must the world now at length become when there is no such thing in it as sin Which will of necessity flow from these principles for where there is no Law obliging the sons of men to conformity and obedience there can be no sin sin being nothing else but the transgression of the law 1 Ioh. 3.4 But they tell us that now under the Gospel there is no such thing as a Law obliging any man to obey it yea some have come that length of impudence as to (f) Eph. Pagit loc cit pag. 106 107. Al. Rosse loc cit affirm that Christians are not only free from the mandatory power of the Law but that it is blasphemous in Divinity and monstrous in Nature to make the Law a rule of life Thus one of them in the Pulpit cryed Away with the Law which cuts off a mans legs and then bids him walk And thus not only the godly but also the wicked are become (g) According to their assertion that neither good works
hom 21. in epist ad Philip. hom 3. vid. Thom in 4. sent dist 45. quaest 2. art 2. Chrysostowe Altisiodorensis and Porretanus that albeir neither these who already are in hell or who are sentenced thither and ready to be cast in can be wholly delivered from that place of torment yet their pains there may be mitigated by the prayers of the Saints (a) Damas loc cit Daemaescen his fable concerning the skull of a dead man whom (b) Thom. in lib. 4. seut dist 45 quaest 2 art 2. ad quartum Thomas and many others affirm to have been a Pagan and idolatrous Priest which should have uttered these words u to Macarius the Egyptian Anchoret when thou doest ofter up thy prayers for the dead we who are in hell receive some little ease of our torment (c) Alph. Mendoz. cout tâ—col quaest 6. sect 5. Mendoza thinks this skull not to be the head of one that was damned but of a just man in Purgatory but (d) Bellar. depurgaâ— lib. 2 cap 18. At fortesse melius rejicerentur ut Apocrypha quae asseruntur de illo cranio non enim in libro c. Bellarmine is content this history be accounted apocryphal but as to the testimonies we have alledged to which may be added many mo and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and often inculcated aphorism which the Master (e) Lomb. 4. sent dist 45. ex Aug. Ench. cap. 110. quibus prosunt suffrágia aut ad hoc prosune ut plena siat remissio aut tolerabilior sit ipsa damnatio mediocriter malis suffragantur ad paenae mitigationem of Sentences doth cite from Augustine and approve Prayers for the dead do either profit them to the obtaining of a full pardon or to the diminution and mitigation of their torment Papists now think it safest for them not to mention these and Bellarmine only taketh notice of that passage of Augustine telling us that the learned father by damnation did understand the pains of purgatory which strange glosse as it is contrary to Lombard and all others who make use of that passage so to the words and their distinction which must import an opposition and warrant us to infer from Bellarmines interpretation That those who are in purgatory shall never obtain the remission of their sins Thus we see that Papists though they would make us believe that they embrace the doctrine of the fathers as a rule of faith yet do cry up or cry down follow or reject what these say according as that maketh for or against their interest and opinion And they do not scruple to disclaim those fancies we have mentioned though more clearly asserted by them then what they in this controversie would father upon them because these concâ—iâ—s were not so advantagious for the Popes treasury nor so fit for feeding the Priests bellies and such is Bellarmines impudence that as if none of these particulars had ever been mentioned or maintained by any of the learned he dare confidently (f) Certum est Ecclesiae suffragia non prodesse beatis nec damnatis sed solum its qui in Purgatorio degunt id quod docent omnes scholastici c. Bellar. loc cit affirm It to be certain that the suffrages of the Church do not profit either the damned or the blessed but only those who are in Purgatory as all the Schoolmen saith this bold man do maintain with Augustine But the Jesuit and his complices had reason to expunge 1. the damned out of their roll knowing that they would wait long before the devil and the damned would send them money that they might say mass for them and the living will hardly be perswaded that the popish devotion will bring their friends from hell 2. As for the Spirits in glory their condition were miserable if they stood in need of our help and wherefore would Papiss say should we pray to them who stand in need of our prayers You will say though the Spirits of just men made perfect be happy in the fruition of God and the assured expectation of the resurrection of their bodies yet why may not both we and they pray for the consummation of their happiness Ans I grant that certainty of success doth not exclude but rather suppose the means and may be a notable encouragment to use them but wherefore should they who have already used the means and now are begun to enjoy the end use them any more and far lesse should others undergo such a needless task for them who will go to buy after the market day is past they have run the race and finished their course and now they must rest from their labours and eat the sweet fruit thereof unto all eternity Râ—v 14.13 And therefore Bellarmine had reason to confess that our prayers can do them no good albeit it be certain and we might from many pregnant testimonies clearly demonstrate that those fathers from whom the custom of praying for the dead took its rise did yea especially pray for those whom they supposed to enjoy the crown of glory Thus the popish Rabbies finding no place either in heaven or hell where they could vent their wares at length they espied a middle place where with greater advantage they might proclaim the market though earth must be the place where the money must be laid down for their merchants grand axiom is no pay no masse no trust no not for one hour but if you bring their hire in your hand these mountebanks will promise you a good peny-worth though they cannot ascend so high as heaven nor descend so low as hell yet they will ply a voyage to Purgatory and from thence by the cords of their prayers and masses draw out souls lying in torment one thing they are sure of that thus they shall draw moneys from the cabins of the living and though they drive no spoil from Purgatory as having no ground of quarrel against that place since the fire of purgatory maketh their kitchins to smoak and (g) This strange fire must have a strange effect other fires can serve to dresse boyl c. provideth a portion for their fat bellies yet they shall make a good booty on earth and thus though these prayers and masses like the Pagan (h) Isa 41.23 Jer. 10.5 Concl. 2. idols can neither do good nor evil to the dead yet they both profit and hurt the living the Priests lose not their labour but the heirs and friends of the defunct find the smart they buy at a dear rate that which is of no value Concl. 2. We are not obliged we are under no divine command to pray for those whom we know to have committed the sin against the holy Ghost this is that sin unto death for which the Apostle will not command us to pray 1 Joh. 5.16 It is the blasphemy that God will never pardon Mat. 12.31 32. It s impossible that they who fall into this sin
individuall man or woman are elect or reprobat but also in the generall as to the present and following generation whatever may be said of times past whose wickednesse and impiety is notour and known for who can bind up Gods hand that he may not shew mercy to all the world and shall we alledge an unknown decree purpose and intention which though it were known must not be acknowledged for a rule and law for a ground and plea why we should forsake the known commandment to pray for all men And that we might pray for cast-awayes though their reprobation and why not also though Christs purpose and intention not to shed his blood for them were known hath been shown Concl. 4. 3. It is not faith in the Object but in the Subject not in him for whom but in him who doth pray that is required in the i Jam. 5.15 prayer of faith and that it may be offered up in Christs name as shall appear Part 2. Ch. 2. From this generall we may draw several particulars the most matterial shall be named in the following Conclusions Concl. 6. Concl. 6.1.2.3.4.5.6 We should pray for our enemies 1. David did so Psa 35.13 and Stephen Act. 7.60 Yea and our blessed Lord Jesus Luk. 23.34 And 2. commands us to do so Mat. 5.44 And 3. maketh the conscientious performance thereof an evidence of our son-ship And 4. of our conformity with our Father which is in heaven v. 45. And 5. of discrimination between us and Publicans v. 46.6 This is the best mean to reclaime enemies and to make them friends with God and with us and that is the most noble k Quo quisque est major magis est placabilis irae Ovid. 3. trist 5.7 victory over enemies in which the true Christian will more rejoyce and triumph though one were only thus gained then in the destruction of a multitude However 7. thus he doth his duty and shall be no loser his prayer shall not be as l 2 Sam. 14.14 water spilt on the ground but shall return with a message of peace to himself Psa 35.13 And 8. in so doing he heapeth coals of fire though he intend not their hurt upon the head of incorrigible enemies Rom. 12.20 And 9. it is no small evidence of sincerity and may be a ground of comfort to thee O Saint if while enemies are injuring and persecuting thee thou canst with the Prophet say O Lord remember that I stood before thee to speak good for them and to turn away thy wrath while they were digging a pit for my soul Jer. 18.20 And as this is a notable mean of our peace with God and with our own consciences So it is 10. an evidence and a sure ground of confidence that our prayers for our selves are heard 10. and our iniquities pardoned Mat. 6.14 Mark 11.25 and 11. 11. thereby also we prevail against and most valiantly m Bis vin ciâ— qui se vincit Publian apud Reusn clas 1. Sym. 50. triumph over that devil of malice and revenge which maketh the Lord himself become our enemy and to back the lashes of men with a stroak from heaven because we tak upon us to sit on his Throne who hath said vengeance is mine I will repay Deut. 35.35 Heb. 10.30 Rom. 12.19 O! Then pray for your enemies and ye shall have God to be your friend and shall thus obey that evangelicall command give place to Wrath Rom. 12 19. Psa 37.8 Prov. 20.3 O! blesse them that persecut you Rom. 12.14 and thus thou mayest get a blessing both to thy self and them But ah although this duty doth make us resemble God who is kind unto the unthankfull and to the evil Luk 6.35 albeit it hath so much of heaven in it so much humility self denyall and tendernesse though it be such a notable mean of our comfort peace and acceptance with God and may prove a mean of so much good to others yet how few make conscience thereof and are carefull to perform it but if thou goest mourning all the day long for want of comfort enlargement of affections divine manifestations and acceptance in thy addresses to God enquire after the cause and perhaps thou wilt find that if thou wert compassionat towards thy enemies God would be more kind to thee and manifest himself more familiarly the Lord deals with many as if he were an enemy because they live in malice and at enmity with their brethren and their prayers meet not with that n Qui tollit litem fas huic est fausta precari Reusn class 3. Symb. 16. acceptance they desire because they do not cordially desire the good of others God seemeth to slight their (o) Qui litem aufert execrationem in benedictionem mutat symb Henrici 3. Nigri prayers that they may learn no more to hate or slight their brethren in their prayers Mat. 6.15 Mar. 11.26 Concl. 7. Albeit we should thus pray for all men though strangers yea though enemies and persecuters yet there are speciall bonds and tyes lying upon us to pray for those to whom we have speciall relations and the mo and greater and the more neer and engaging the relation is our obligation to the performance of this duty is the greater we may not speak to particulars these being so many this duty so clear and uncontroverted Scripture-instances so obvious and the advantage both to our selves and them so certain and great And 1. in the generall who is so ignorant as not to know that it is his duty to pray for the Church of Christ and that his Kingdom may come that the borders thereof may be enlarged that the heathen may be given to him for an inheritance and the uttermost ends of the earth for a possession Mat. 6.10 Psa 2.8 that the whole earth may be filed with the knowledge of God Isa 11.8 that the Gospel may have a free and effectuall passage 2 Thes 3.2 that all Israel might be saved that Sem may be perswaded to dwell in the tents of Japhet Rom. 11.26 Gen. 9.27 that the fulnesse of the Gentiles were brought in and that those who yet sit in darknesse and in the shadow of death may be enlightned Rom. 11.25 Luk. 1.79 that God in his good pleasure would do good to Zion and build up the walls of Jerusalem that peace may be within Her walls and prosperity within her Palaces and that God would redeem Israel out of all his troubles Psa 51.18 Psa 122.7 Psa 25.22 2. Who knoweth not that we should pray for Kings and Rulers that God would blesse them and make them a blessing to his people that he would instruct our Magistrats and teach our Senators wisdom that judgment may run down as a river and righteousnesse as a mighty stream that thus they may prove nursing Fathers both to the Church and Kingdom being an encouragment to them that do well and a terror to such and only to such
would shadow and hold forth to us his tender bowels to all those who fled for refuge to his Son Jesus Christ and flying for refuge to Admetus King of the Molossians whom he had mocked and exceedingly irritated while he had power in the Athenian commonwealth and therefore fearing least Admetus should revenge that old quarrel he ran to the sanctuary with the Kings Son in his armes and thus supplicated the provoked King which kind of entreaty did alwayes saith Plutarch prevail with the Molossians yea then when all other means did prove ineffectual Ah! could the Pagan King refuse them nothing who came with his Son in their armes and shall the King of the Saints reject such as come to him with his Son in their heart Oh! what needs then discourage thee O disconsolat Saint Ask whatsoever thou wilt the King can refuse thee nothing thou who hast fled in to his Son and askest in his name what can thou ask if good that will be withheld Joh. 14.13 14. what hast thou many infirmities he is touched and affected therewith he sympathizeth with thee Heb. 4.15 what is thy condition hopeless and desperate it is thy unbelief that makes thee think so for he is able to save to the utmost all that come to God by him Heb. 7.25 what art thou poor blind naked what is thy malady canst thou tell what aileth thee Hearken to glad-tidings and (y) Though they be of an old date for the Gospel was preacht in Paradice Gen. 3.5 yet they are to this day as sweet ravishing and refreshing as at the first they alwayes make anew impression upon the heart and affections and so are still news to the longing soul news that may revive thy fainting soul thy Redeemer liveth for ever he is able and willing to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will heal all thy diseases Ah! will the poor sinner say but my desires are faint and remiss my prayers cold and formall and my adresses few and rare and while I am at work I make litle progresse I meet with many sad interruptions many wandring thoughts and diversions and thus my hopes are cut off for what good can be expected by the hands of such a lazy and unfaithfull messenger Ans But though it be thus with thee though there be much drosse mixed with thy gold and much inequality in thy work yet Christs gold is pure and without mixture and thou must trade with his money thou hast neither price nor money peny nor peny-worth of thine own though thou must buy thou hast nothing of thine own to give the christian merchandize is a paradox to the world there was never such a market proclaimed by men as that Isa 55.1 Rev. 22.17 c. where money-lesse men are invited to come and buy freely and the indigent may have a supply of all his wants though he hath no money to give yet he may get what he will yea the poor may there buy gold that he may be enriched Rev. 3.18 What though thou faint by the way and when thou comest to the well thou hast nothing as thou thinkest to draw with yet if thy thirst continue thou wilt not be sent away empty though thou hast not a hand to bring in yet thou hast a mouth ready to receive What though thy walk and work be unequall yet Christs work for thee is constant and equall without change and interruption and he makes continuall intercession for thee Heb. 7.25 what should then discourage thee if he interceed must he not prevaile hath he not moyen and money enough to lay out for all thy wants shall thy weaknesse and infirmities but take heed lest rebellions and reigning sins be accounted such marre his work and out-cry his blood he prayeth and interceedeth as effectually for thee when thou art weak and sick as when thou art stronger and then lendeth as it were a better lift and will not suffer the work to miscarry for want of thy help but thou must not mak this a plea for thee to lye by thou must joyn and concur his incense must not be offred up alone but with the prayers of the Saints Rev. 8.3 CHAP. IX Of the help and assistance of the holy Spirit of its necessity and how it may be known and differenced from Satanicall suggestions and from that activity and fervency which may flow from the light and conviction of a naturall conscience sense of wants c. Jud. v. 20. praying in the holy Ghost Rom. 8. v. 26. Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self (a) Viz. efficien ter causaliter by enabling us to interceed and pray with such fervency as useth to be accompanied with sighs and groanings as hath been shown Ch 5. sect 1 maketh intercession for us c. IT 's a strange word which we read Phil. 3.20 carnall hearts will not beleeve it they do not know how those who constantly abide on earth can be said to have their conversation in heaven and O! may the trembling sinner say would to God I might (b) The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. â— 20 may well he renared city-converse or commerce we behave our selves as free denizens of the city of heaven having free commerce and trading with the place see Leigh Critie Sac. trade with that place but Ah! the distance is great and the way unpassable where shall I find a ladder that will reach the heavens I cannot move one foot nor ascend one step towards the Jerusalem that is above and who will take me by the hand who can help what can the weak creature though willing and ready do for my assistance what though I stood upon its shoulders and though all the power in nature were combined and united together it could not elevat a sinner above the earth Nay but though thou be weak and infirm and very unfit for such a journey yet thou hast help at hand the Spirit is ready to help thy infirmities and to inable thee to pray and thus to keep correspondence with and have thy conversation in heaven unto thee O Lord do I lift up my soul You will say O noble designe and resolution but where shall David find a chariot to carry his half dead and heavy heart so far and by what wingâ— shall he ascend and mount so high Nay but hearken and he will teach thee the way he takes the right course he doth not debate nor dispute the question but by prayer approacheth the Throne and quickly as with wings ascends to heaven and gets accesse and presents his supplication to the King Psal 25.1 2. c. Psal 86.1 2 3 4 5 6. But yet if David had been left alone he would have found the distance too great and his legs too weak for such a â—â—r voyage after his fall he missed his guid and with what importunity did he pray the Lord to uphold
strengthen and support thee no bonds nor prison can hold out all the power of men and devils cannot drive away the Christians guard or disarm him if he can pray he shall not want help to and by that work the spirit will help him to pray and in answer to his prayer will give what else he stands in need of and do not say ah but I cannot pray for though thou canst not of thy self yet thou hast help at hand the Spirit is ready to help thine infirmities We shall speak of the means for recovering and maintaining the quickning and assisting presence of the Spirit in the cases Part. 3. But now let me only enquire hast thou not a heart to desire and ask his presence and help If thou hast not such a desire why dost thou complain and surely thou art unworthy to receive and unâ—it to entertain such a guest but if thou desirest and wâ—lt ask what needst thou fâ—ar will not your heavenly father give the holy Spirit to them that ask him Luk. 11.13 O! what an excellent master do we serve who as he sets us a task and appoints our wages so also he gives strength to perform He will inable us to work and then reward our labour Fourthly All ye who live under the breathings of the Almighty ye on whom the Sun doth shine and who are warmed and refreshed with its pleasant beams take heed least ye sin away this great mercy and priviledg (c) 1 Thes 5.5 ye are not of the night why should darkness surprize you an ecclipse may prove terrible and dangerous to you The office of the Roman (d) Plutarch cher gree Rom. illust vit in Num. Pamphil pag. mihi 44 45. in Camill. pag. 127. Vestals chiefily was to keep in the sacred as was supposed fire which if let out they were driven into a dark corner stripped naked and scourged for their negligence and you who are (e) 2 Cor. 11.2 chast virgins to Christ are called to maintain the heavenly fire and if through your negligence it be quenched you will be left for a while in the dark and a (f) 2 Cor 12.7 messenger of Sathan may be let loose to buffet you especially if by some grosse and scandalous sin ye drive away the Spirit and scandalize your profession then ye may expect some remarkable stroak the Lord will vindicate his glorious Name before the sons of men who have been witnesses of the dishonour done to him If the Vestal Nunnes were deflowred they suffered a most (g) Vid. Plut. loc cit terrible kind of death their profession and function was thought holy and honourable and therefore their punishment was fearfull and remarkable and though the Lord will not destroy any of his honest servants yet he will distress and chastise them when they (h) Ps 85.8 step aside to folly he may drive them from his presence and shut them up in prison where there is neither light nor heat and in this extremity they are ready to warm themselves at their own fire and to (i) Is 50.1 a walk in the light of the sparks they have kindled running either to creature-comforts to calm that storm being in that distemper somewhat like to (k) 1 Sam. 16. Saul who when the evil spirt from the Lord came upon him called for the musicians or else they rest on their duties not looking up to the Spirit for his help thus as it were daring with Nadab and Abihu to offer strange fire before the Lord. It was not lawfull for the Vestal (l) Vid. Plut. loc cit Nunnes to kindle their sacred fire if once put out any other way but from the Sun-beams though the Saints fire be never totally extinguished yet in the night of desertion while the soul is asleep and neglects to maintain it it becometh so weâ—k that without a new supply from heaven it will not burn our sacrifice and if strange fire be taken in the place of it our sacrifice will not be accepted Every fire is not kindled from heaven there is a fire that ariseth from the bowels of the earth as in (m) Lev. 10.1 earth-quakes and that is dangerous there is also a (n) Vid. doctiss Ioâ—n de Mâ—y Sac. Phys part 2. loc 5. fire that cometh from hell and this whatever be the fewel and matter yet as to its original is devilish The bullock thou offerest may be without blemish and yet brought from the wrong herd it concerneth us therefore to know whence good motions come and how they arise in the heart before we bring them to the Altar and offer them up to God And thus we come to the last particular we promised to speak to which hath two branches viz. how that sacred fire that cometh from heaven may be known and dâ—stinguished 1. from that fire which cometh from hell 2. from the fire that proceedeth only from our own bowels or is brought from our own harth As for the first we shall 1. speak a word to that which is supposed and then 2. to the question it self 1. Then it is here supposed that Satan hath an influence upâ—n the heart and can suggest to us either good as to the object and matter or ill thoughts and can obstetricat to the bringing forth of vile lusts and affections It were too large a field neither will we digresse so far to speak of the severall (o) Vid cantur Scholast ad 1.2 quaest 80. loc com Scriptores § de tentatione Catechist in orat domin inprimis vero I hom Goodwin de desertion or a chird of light Ch 6 7 8 9 10. wayes and methods Satan observeth that he may alluâ—e and intangle weake and foolish me but we shall now only in the generall and briefly speak to that intricat and obstruse question how Satan doth work on the understanding and will whether mediatly or imediatly and the common opinion not only of popish Casuists and School men but of all Divines of whatsoever profession whether orthodox Lutheran c. is that Satan hath only a mediat accesse unto and indirect work upon the heart v z. in that he can work upon the senses whether outward or inward and imagination and there stir up Phantasms and representations whereby the mind and will by reason of their sympathy and connexion with those inferior faculties being affected are drawn along to subscribe approve and comply with what is thus suggested unto them by these native trusties And thus Satan may be compared to an enemy besieging an impregnable for t who having gained some out-works doth from thence at a venture cast fire balls over the wall or in at the windows not knowing whether they shall hurt or not so Satan that malicious enemy having accesse to the senses imagination and sensitive appetit those naturall agents neither being abâ—eto resist his poâ—er nor watchfull against his assaults are more easily brought under and he havi g friends
of (z) Judg. 14.14 the eater may come meat Use 4 and sweetnesse out of the strong from this point which may seem so terrible the Saints may bring some ground of consolation while they find strange and atheisticall thoughts of unbelief yea perhaps and of blasphemy to rise in their heart while they might apprehend that such guests durst not once offer to enter in and to which they gave no call nor invitation and sutable entertainment when they came by abominating the company of these unwelcom intruders they may to their comfort know that an enemy hath sown these tares in their field that ill seed was not brought from their garner it is Sathans work he hath stollen in that cursed grain in their ground and if they do not cherish comply with and consent unto his motions his injecting of them will not be imputed to them as their sin it was not (a) Gen. 44. â— Benjamins fault that Josephs cup was put into his sack but if Benjamin had known and concealed the matter and thus gone away with the cup who could have said he was innocent But Ah! how hard a thing is it to keep powder from kindling when it meeteth with the fire Sathans fiery darts do easily â—â—â—me our lust and that seed of corruption that still abideth in the best of men how seldom doth Sathan labour in vain and we when tempted not sin yet he who knew no sin was tempted to sin Heb. 4.15 Mat. 4. c. but he found nothing in him Iâ—â— â—â— 30 no freinds within to open the door no pledge nor earâ—â—â— he had left behind him he had no claime and he must go aâ—â— without his errand And if we were able to hold him â—â—t whatever claime he may pretend he were not able to hurt us and only when and so far as we welcome follow and â—â—ld to his temptations we are guilty O! then let us watch and take heed to our steps that we may not (b) Satan saith Chrysostom homil 3. de Lazaro is like to a dog that standeth looking to them that sit at table waiting to have something cast to him but if he come once 〈◊〉 agaâ— and â—â—thing be tâ—â—own to him he goeth away and is no more troubelsome so c. minister to Sathan any occasion to assault us It was while the husband man sleept that the enemy came and sowed his tares Mat. 13.25 and let us watch and observe their first rise that we may set our selves against them labouring to bruise these cockatrice eggs in their hatching though we have to do with a strong and a crafty enemy whose spies and friends lurk in our bosom let us not fear for greater is he that is in us then he that is in the world 1 Ioh. 4.4 Though of our selves we be weak yet in the (c) Eph. 6.10 power of Gods might we may do valiantly let us be doing and (d) 1 Cor. 16. acquiting our selves like men in the combat and we will meet with help from heaven and the God of peace shall tread Sathan under our feet shortly Rom. 16.20 If we put on the whole armour of God we will be enabled to stand against the wiles and stratagems of the devil Eph. 6.11 We must not in the least give place to him Eph. 4.27 the least advantage doth encourage him and he will pursue the first beginings of the victory but if we keep our ground and resolutly resist him though he may tempt and molest us and from day to day renew his assaults yet he shall alwayes be a loser and at length he shall flee from us and be troden under foot Iâ—m 4.7 Having premised these things concerning what is supposed and implied we come now to speak to the question it self where we shall not confine our selves to the subject matter but shall speak more generally of Sathans moving to what is of it self good but with an eye to the present case which could not be so well determined in an abstract and peculiar way But it may seem strange that the evil one should stir us up to any good especially to prayer that being no small part of the Christians armour and guard against his wiles and assaults Eph. 6.11.18 Yet his design being thereby to dishonour God and work mischief to us we need not question and debate the mater but let us rather take heed to his (e) Eph. 6.11 wiles and devices who while he cannot gain his point by appearing in his own colours and as the prince of darkness can (f) 2 Cor. 2.11 Tantacnim vis est probitatis ut omnis vel pene omnis ejus laude moveotur humana natura nec usque adeo sit turpitudine vitiosa ut totum amittat sensum honestatis â—roinde maligimitas doemovum nisi alicubi se transsigurent in angelos lucis non implet negotium deceptio nis August de civit Dei lib. 2. cap. 26. transform himself into an angel of light 2 Cor. 11.14 There be some who (g) Vid Gisb. Voet. sel disp de nat oper daem pag. 946. affirm that Sathan is so limited as to the maner of his apparition that he cannot assume the perfect shape of a man So that if the beholders did narrowly mark they might espy some deformity whereby they might conjecture that it were not a true and ordinary body Thus it is reported of Luther that he discerned Sathan appearing to him in a Monks shape and apparel when he espied the paw of a Lyon in stead of an arme but whatever truth be in that as to his bodily and visible appearing it must be so in his secret and invisible transformation he can never so assimilate and resemble an Angel of light but if we did observe and could discern all his wiles and designs we might see so much deformity in him and so much crookedness in his best motions as might make us say surely the finger of Sathan is here And 1. The devil may move us to do some good if thereby he may hinder a greater to perform some one or other duty to the neglect of some other of more weight and importance If he can make a lesser duty to justle out the greater and a lesse good prove an impediment to a greater he will not be wanting but will afford all the provision he can for the doing of that which is less though not as it is good but as it is an impediment of good and therefore as it may prove a mean to a wicked end Thus Sathan in those that were possessed did acknowledge Christ to be the Son of God and the Apostles to be the servants of the most High which shewed the way of salvation Luk 8.28 Mat. 8.29 Act. 16.17 Was it not a good work to confesse Christ to be the Messiah and to give a testimony to his servants that they were preachers of righteousnesse but Satans designe therein was most wicked and like himself for thereby he
candle and put to his hand to Gods work We now come to the second branch of the quâ—stion viz. By what marks and characters we may discern and distinguish spiritual and divine motions from natural and moral How shall we know whether the good motions that arise in our heart and our activity in duty proceed from the holy Spirit or from 1. conviction and some light in the conscience though not yet sanctified and renewed or 2. from a melting ordinance or remarkable dispensation of providence or 3. from our natural inclination and temperature which though infected with the old leprosie derived from Adam yet did impell some heathens to the exercise of several morall vertues or 4. from education custom civility and meer morality though a little elevated and assisted by the common operation and influence of the Spirit Thus we might speak to several particulars but we will not separate them because to the present case they are much alike neither will we now enquire when good motions do flow from those morall principles solitarily there not being another and more noble principle within to give life unto them and when there is another principle in the subject though not then acting and producing them But shall speak to the point in general it being an easie task to apply the several marks to the regenerat and inregenerat especially since as to the question in hand they often agree and where there is a difference not palpable we shall add a word of discrimination 1. Then (h) Natural as opposed to spiritual and supernatural and thus it comprehendeth all the particulars alledged in the question in opposiion to the assistance of the Spirit natural motions are empty and swelling they puff up and make us proud nature sacrificeth to it self and in all its elavations it elevateth it self and maketh us with the (i) Luk. 18.11 Pharisee say I am not like other men and be ready with (k) 1 Kings 22.24 Zedekiah to smite on the cheek such as would discover our delusion Nature desireth many (l) Scire tuum nibil est nisi tescire hoc sciat alter Pers witnesses to admire and trumpet its praise behold (m) 2 Kings 10.16 saith Jehu my zeal for the Lord. When the wind beateth upon empty barrels there is a great noise but no echo cometh from the full O! but true grace layeth the soul lowest when it is most elevated the Saints are like the vine-trees the more fruit they bear they are the more bowed down the more they are enlarged in duty the more they are straitned in their self admiring imaginations No doubt the Publican was then enlarged when he durst not look up to heaven and while he looked in to himself saw nothing but sin haply he had parts and great possessions some name and place amongst men and must he not be designed by these nay but whether he had any considerable portion of these worldly excellencies we know not he regardeth not they were not worthy once to be mentioned but his name expressing all that he could say of himself was this a sinner Luk. 18.13 When the Lord admitted Abraham as it were to his privy councill and revealed to him his purpose to destroy Sodom did this puff him up nay but saith Abraham though I have taken upon me to speak to the Lord yet I am but dust and ashes Gen. 18.27 It s true corruption may take occasion where no occasion is offered and Paul may thus be in hazard to exalt himself thorough the abundance of revelations but surely that is a very unnatural and unkindly fruit from such seed and it cannot be said of grace which is said of one and might be said of all gift viz. knowledge to wit that it puffeth up 1 Cor. 8.1 But on the contrary while the Spirit of Christ doth act and so far as he breatheth upon the soul he doth mightily assist us in the pulling down of strong holds and casting down imaginations and every high thing that exalteth it self 2 Cor. 10.4 5. By this then we may (n) 1 Joh 4 1. try the Spirits whether they are of God or not Every seelf-seeking self-pleasing self exalting and self-embracing motion is naturall though there would appear never so much zeal in it that fire must either come from our own furnace or from hell but every self-abasing self-loathing self-fearing yea and despairing but Christ admiring exalting loving and embracing motion must proceed from the Spirit of Christ who only can enable us to deny our self and follow him These two are inseparably conjoyned and both mutually concur here the one helping to clear the other and both joyntly the point in hand the more we see our own vileness and misery we will love and prize Christ the more And therefore we may suspect every discovery of our own emptiness as being only moral and philosophical if it do not enlarge the heart towards Christ and send us out to his fulness and on the contrary all our pretended love to Christ and presumptuous closing with him which doth not flow from conviction despair and self-denyal is a meer delusion Mark 8.38 If then we will judge by this infallible rule what must we think of all the seeming devotion tears prâ—vers heart-meltings enlargements and specious performances of pharasaical Papists and all other self-justifying merit-mongers From this root also springeth another characteristical branch If thou get a sight of thine own vileness if thy assistance in duty doth not puff thee up but rather maketh thee more humble and vile in thine own eyes thou wilt return to God the sacrifice of praise for his goodness towards thee if thou be sensible of thine own weakness and inability thou wilt render to God the glory of all thine enlargements and actings what cometh from God leadeth in to him but what floweth from nature is coafined within its own orbe and will not look so high As water in the pipe can ascend no higher then the head-spring from which it did flow So neither can our streams elevate us above the well-from which they did spring It s true the proud Pharisee while he would thank himself can say (o) Luk. 18.11 God I thank thee he will passe a complement upon God that thereby he may usher in his own praise his work was not to give thanks to God but to boast that he was a none-such But we cannot from the heart praise God till he hath renewed it we cannot look so high till he anoint our eyes 2. The natural conscience if it presse to do good yet not all that is commanded though it set thee a task yet it limiteth and bindeth up thy hands so far thou mayest go but no further It s true there is here a latitude according to the present measure of light and conviction but alwayes there is some kind of limitation and restraint so much only must be done as may serve to quiet and silence the
Christian any thing As the (y) Heb. 3.19 Israelites could not enter Canaan so neither our prayers enter heaven because of unbelief O! but the (z) Isa 5.15 prayer of faith will not be shut out it will not go away and return empty it will not take and it shall not get a nay and repulse it availeth much saith a the Apostle but how much ver 6.15 O man of God that he doth not express because it was beyond expression if particulars must be named but in the general all things saith our blessed Lord are possible to him that beleeveth Mark 9.23 and unto the beleeving soul he saith be it unto thee even as thou wilt Mat. 15.28 and Mat. 17.20 If ye have faith nothing shall be impossible unto you and Mat. 21.21 22. If ye have faith and doubt not if ye shall say it shall be done and all things whatsoever ye shall ask in prayer beleeving ye shall receive See also Mark 11.24 Heb. 11.33 c. And so much of the excellency necessity and use of faith But you will say what is it to pray in faith and what faith is that without which we need not think to obtain any thing of the Lord Jam. 1.6 7. Ans Albeit faith be so necessary to the acceptable performance of every duty that without it its impossible to please God Heb. 11.6 yet in a special manner it is required in prayer Hence an acceptable prayer is called the (b) Jam. 5.15 prayer of faith It is not so much the prayer of the man as of his faith it is the great agent and (c) Fides sundit orationem fusa oratio fidei impetrat firmitatem si fides deficit oratio perit quis enim orat qui non credit unde ut Apostolus ostenderet fidem fontem esse orationis nec posse ire rivum ubi caput aquae siccaretur adjunnit atque ait quomodo autem invocabunt in quem non crediderunt c. August de verb. dom serm 36. efficient and to it the work should be ascribed and as faith is thus in a special manner here necessary so some peculiar act of faith must be exercised and put forth in this solemn performance from which it getteth a proper name and maketh as it were a distinct and special kind of faith and so as prayer because of its special relation unto and dependance upon faith is called the prayer of faith So this faith because of its connexion with and relation unto prayer may be called the faith of prayer But ah how often is this necessary qualification wanting hence we ask and receive not and no wonder though faithless prayers be unsuccessefull and fruitless but since too many are ignorant and do not know what it doth import and so cannot discern why their prayers are so often abortive and become as a miscarrying womb we shall offer some conclusions partly negative partly affirmative for discovering what it is to pray in faith and what that faith doth import which is so necessary to the prevalency of prayer Concl. 1. It is not faith of science that for distinctions sake we may so speak whereby we know what God hath revealed in his Word concerning his nature and attributes and concerning our duty and that worship we owe to him and how it ought to be performed for many in hell to day know more of this then while they were on earth and yet they dare not look up to God nor pray to him Luk. 16.23 27. c. Concl. 2. Neither is it faith of credence and assent whereby we not only know but also beleeve and give credit to the Word of God as being true and worthy of all acceptation for thus the devils beleeve they know that the Word of God is surer then heaven and earth these being only founded upon a word of command which the Lord may alter and remove at his pleasure but the Word is grounded upon Gods truth and fidelity which is a foundation that cannot be shaken and therefore his Word must be infallible and immutable it will stand and abide for ever Isa 40.8 Therefore the devils tremble as knowing their prison doors shall never be opened nor the golden Scepter held forth to them Jam. 2.19 Concl. 3 Neither is it faith of external profession whereby we are received to the visible Church and are enrolled amongst the number of beleevers for albeit at the first preaching of the Gospel of Christ when the great controversie was whether the Son of Mary was the Son of God and the promised Messiah by faith and beleeving frequently was held forth an acknowledging and profession that he was the Saviour of the world and that he was able to do what he would yet that was not sufficient for the acceptance of their persons or prayers Mat. 7.21 22. But there being then so many dangers difficulties and discouragments lying in the way it may be supposed that then there were fewer hypocrits and that then it was more rare to profess and own Christ and his interest without true love to him zeal to his glory then now in these places where we may safely and without hazard profess the Gospel yea where without shame if not also trouble and hazard we cannot reject and dis-own it and therefore beleevers and professors were then more reciprocal and convertible terms and thus might then the better be used indifferently Concl. 4. Neither is it faith of an immediat dependance upon God as the fountain and author of our life and being and of all our comforts and enjoyments for this may be the fruit of natural reason and meer morality and may be in a Socrates or Plato and such as know nothing of Christ in whose name we must ask and in whom faith must be acted if we would prevail Joh. 14.13 14. Concl. 5. Neither is it justifying faith whereby we rest upon Christ his merit and satisfaction and plead his name in prayer for though this be necessary yea and the main ground of the success of our prayers yet it is not that faith from which our prayers are denominat and hath for its object not any person or incomplex thing but our prayers and their success as shall appear in the positive conclusions Concl. 6. Neither is it faith of assurance and perswasion whereby we know that our names are written in the book of life for though this assurance be a sweet effect and fruit of justifying faith yet 1. it is not constant and perpetual and what shall the (d) Isa 50.10 children of light do when they walk in darkness and have not the light of assurance if they may not stay upon God and call on his name and then 2. this assurance hath for its object our state and condition and what shall be our portion for ever but the faith concerning which we enquire is conversant about our desires and petitions and their success and prevalency unto which we deny not this assurance where
danger but when we see any temptation which is his scout we may know that the enemy of our souls is not far off and that we become not a prey to his temptations we must watch and pray Mar. 26.41 There must be a reciprocal sequel and consequence of the one from the other as we must watch and pray So we must pray and watch nay upon a special account we must watch after prayer that the influence of that ordinance may abide upon our heart and that we lose not that life vigour and heat which useth to accompany the spiritual performance of this heavenly exercise a cold catched after heat is most dangerous and yet it is most usual if it be not prevented by a watchfull care and circumspection And therefore as in prayer we must (f) 1 Tim. 2.8 lift up holy hands so after prayer we would take heed to our feet and that when we come from the throne we do not run to the (g) 2 Pet. 2.22 mire to wallow in it If we would receive whatsoever we ask we must keep the commandments and do those things that are pleasing in the sight of God 1 Joh. 3.22 The Lord will hide his face from them who behave themselves ill in their doings and will not hear them though they cry Micah 3.4 If we regard iniquity in our heart whether before or after prayer the Lord will not hear nor answer us Ps 66.18 If the Saints after they have prayed and are waiting for an answer return to folly God will not speak peace Ps 85 8. Sin will make God hide his face and draw back his hand Isa 59.2 If after we went from the Kings presence we disobeyed his commands plotted and conspired against him and that under his eye and while he were looking on what folly and madness were it to expect that he would regard and answer these supplications we had presented to him and is not this our case Ah! many desperate sinners deal no better with God then Absolom with Joab 2 Sam. 14.30 while the Lord delayes to answer their requests they set his field on fire and set their face against the heavens as if they thought to break him with their ill deeds whom they could not perswade by entreaties or else since they cannot help the matter either in revenge against God or to make a compensation to themselves they will (h) Hos 2.7 follow after their lovers and seek to satisfie their lusts that since the Lord would not answer these desires they offered up to him they may fulfill the desires of the flesh which are contrary to his holy will and sweet and wel-pleasing to their sensual appetite 3. As we must watch and pray and pray and watch so we must pray and pray it s not enough once to present our requests but we must renue our sute and fortifie our plea we must ask again and again we must not keep silence nor hold our peace nor give him any rest according to the expression Isa 62.2 till he shew mercy upon us and grant our requests thus the primitive Church prayed for Peters enlargement and deliverance Act. 12.5 And thou art allowed and commanded to follow this course the gates of heaven are never shut and thou maist get access to the King when and as often as thou wilt he will not chide with thee because of thy importunity and frequent addresses but he complaineth when we faint and hold our peace Isa 43.22 and commands us to continue instant in prayer Rom. 12.12 Eph. 6.18 Colos 4.2 1 Thes 5.17 And as in every thing so alwaies to make our requests known unto him and promiseth that our labour shall not be lost Phil. 4.6 7. Luk. 18.1 c. And giveth this as one reason why he will not answer hypocrits crying to him in the day of their trouble because they having no delight in the Almighty will not alwaies call upon him Job 27.9 10. Prayer is a wearisome burden to many which they must quickly shake off and then for a pretence are ready to say with him 2 King 6.33 it s in vain to wait upon God any longer we are ready to complain that God will not hear while he regrateth we will not cry if we continued instant in prayer an answer would certainly come and would not tarry See Chap. 2. Sect. 1. 4. As we must be busie at the throne so we must not be idle at home as we must not forget the Lords work and what duty else he calls for at our hands So neither must we forget our own work as we must continue instant in prayer Rom. 12.12 So we must not be slothfull in business and yet we must not so minde our own as to forget the Lords work and service v. 11. There ought to be a subordination but there is no opposition between the Lords work and our work that must have the precedency but this may follow in its own place and in it as we are to look up to God for the blessing so we must be doing our selves Prayer doth not exclude the use of the means nor give to us a super-sedeas from our work and labour if (i) Vid Hieronym lib 1. epis 55. Marco Presb. any will not work neither should he eat 2 Thes 3.10 Ah! you will say may he not pray and should a praying Saint starve may he not eat Ah! why should we not pray but prayer must not be pretended as a cloak for our negligence whosoever he be though a Saint and fervent supplicant yet saith the Apostle if he will not work let him not eat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ora labora Prayer doth not exclude our diligence and activity but we must pray (k) Valde namque apud Deum utraque haec sibi necessario congruunt ut oratione operatio operatione fulciatur oratio Greg. mor. lib. 18 cap 3. and work as we must lift up our heart to heaven So we must put to our hand to our work on earth precibusque manus c. Hence some of the ancient Doctors in allusion as I would think rather then intending to hold out the meaning and true sense of the place to these words Lam. 3.41 Let us lift up our heart with our hands unto God do (l) Hinc Hierimias ait levemus corda nostra cum manibus ad Deum Corda vero cum manibus levat qui orationem suam operibus roborat nam quisquis orat sed operari dissimulat cor levat manus non levat c. Gregor moral lib. 18 cap 3 eisdem pene verbis Hieron in Lam 3 Bernard de mol ben viv tell us that such as pray and do not work do make a divorce and separation of these two the Prophet hath conjoyned they lift up their heart but not their hands to God yea saith (m) Orans non operans iram provocat one he who prayeth and doth not work doth tempt and
fore-tell the inevitable destruction of those wretches but also represent it in a prayer to God for the greater terror and conviction of those who should read their own names in that dreadfull imprecation But such as will not now cry to the (g) Deut 32.15 2 Sam. 22.47 c. rock of salvation and (h) Is 55.6 seek his face while he may be found shall ere it be long cry to the mountains and rocks to destroy them fall on them and hide them from his face Rev. 6.16 Now he lovingly inviteth you to draw nigh to him and offers you the help of his Spirit and ye will not come but nill ye will ye in that day of his wrath when ye shall not be (i) Rev. 6. â—7 able to stand before him ye shall be brought before his Tribunal to be judged 2 Cor. 5.10 such as in their life derided holiness and said it was in vain to call upon God will then say in vain with the foolish Virgins Mat. 25.11 Lord Lord open to us O! if thou wouldst know in this thy day the things that belong to thy peace before they be hid from thine eyes Luk. 19.42 Sect. 2. Objections answered and this Queree considered whether prayer may be said to move him with * Jam. 1.17 whom is no variableness neither shadow of turning Dan. 9.2 3. I Daniel understood the number of the years that he would accomplish seventy years in the desolation of Jerusalem and I set my face unto the Lord God to seek by prayer and supplications c. Jon. 3.8 9 10. Let man and beast be covered with sackcloath and cry mightily unto God And God saw their works and repented of the evil that he had said that he would do unto them and he did it not THere be scarce any material question and case handled in this Treatise from whence we could not gather some one or moe objections which might be here propounded as Obj. 1 1. Obj. I cannot pray I know not what to ask as I ought Ans See where our strength lyeth Ans and from whence help may be brought Part 1. chap. 9. Obj. 2 2 Obj. But I am dull and indisposed and am not in a fit condition and frame of spirit to speak with God Ans Ans How thou mayest maintain and recover a praying disposition see Part 3. chap. 2. Obj. 3 3 Obj. O! but the mercies I stand in need of are great and second causes are far off and I see litle probability of success Ans See supports for strengthening thy faith Ans Part 2. chap. 2. sect 2. and Part 1. from Christs intercession ch â— sect 1. and from Christs death chap. 8. Obj. 4 4 Obj. Ah! but I fear lest I be an enemy and the Lord prove a consuming fire if I should draw nigh to him and were it not better to stay away then to cast my self in the fire Ans Whatever be thy fear yet thou must draw nigh to him or perish if thou wilt come in sincerity Ans there is hope but otherwise he will come against thee to tear thee in peeces See thy duty vindicated obstructions removed and encouragements held forth Part. 1. chap 5. sect 3. Obj. 5 5 Obj. O! but I fear lest the day of grace and the acceptable time be past and that it were in vain for me now to seek the Lord. Ans Ye have this case discussed and this plea removed here Ans chap. 2. sect 2. Obj. 6 6 Obj. But I cannot call God Father nor follow that copy Christ hath set down and according to which every supplicant must frame his prayers Mat. 6.9 Luk. 11.2 Ans Either thou art a child of light walking in darkness Ans and thy case is propounded Part 3. chap. 1. sect 1. page 560. or thou art yet in the bond of iniquity but wouldst fain shake off those grievous fetters and then I have spoken to thy case Part 1. chap. 5. sect 3. And now let me only tell thee though God be not yet thy Father reapse à parte rei thou not being as yet begotten born and regenerated by his Spirit yet he is thy Father voto ac desiderio fortassè etiam decreto ac aeterna electione as to the longing and desire of thy heart and perhaps as to his secret purpose and decree otherwise if thou dost not so much as desire to have such a Father and to stand under the sweet relation of an obedient son thou hast no (a) Act. 8.21 part nor lot in this mater what hast thou to do to take his Covenant in thy mouth or to lay hold on any federal relation to him Ps 50.16 But if thou wish and desire if that be the one thing thou wouldst ask if thou wert put in Solomons case 1 King 2.5 whâ—t mayest thou not thus call him thy Father thou hast a sâ—rt of claim by this thy desire unto that high relation which the Lord will never challenge nor upbraid thee for laying hold on it unless thou forfeit that plea by (b) 2 Pet. 2.20 21 22. returning with the dog to thy vomit for sincere wâ—shes and (c) Mat. 5 6. desires pass as current money in the Kingdom of Heaven But not to insist on particulars which might here be multiplyed if that labour had not been prevented by handling them in their proper places neither could they have been there omitted without much confusion and deficiency and many needless repetitions here There is one objection which like (d) 1 Sam. 10.23 7 Obj. Saul among the people is by head and shoulders higher then all the rest and it is this many have what their (e) Job 21.7.14 15. Ps 73.7 qfq Ps 44 22. qgq 1 Cor. 4.13 hearts can desire and more who yet make no conscience to call upon God but cast off fear and restrain prayer before him and on the other hand the Saints for the most part are f killed all the day long and are counted as sheep for the slaughter and are g made as the filth of the world and the off-scouring of all things they ask but receive not they seek but find not they knock but it is not opened unto them what then doth prayer avail and what truth is there in the many promises that are made to it Ans This is that mountain which blind Atheists cannot look over Ans this is the stumbling block on which they fall and cannot rise again and which often hath proven a sore temptation tryal and exercise to the Saints therefore we spak to it at so great length here chap. 1. where we shew 1. that prayer could not want an answer 2. that no good thing was with-held from honest supplicants and 3. that no good thing was enjoyed but by prayer and that the mercies of prayerless souls were cursed and all the crosses of the godly were blessed c. We come now to the objections that
nor purpose to give nor his love and fatherly affection toward us can hinder the Lord from saying to us in reference to all our mercies what he said to his ancient people Ezek. 36.37 concerning the mercies there promised I will yet for this be enquired of by my people to do it for them It is true the Lord often (c) We heard the Jesuit Tolet confessing that the prime and principal mercies both in nature and grace are previous to our asking part 1. chap. 8. pag. 317. with whom Salmeron joyneth tom 5. in evang tract 45. in haec verba scit enim pater vester quid opus sit vobis antequam petatis prevents us with his mercies Isa 65.24 but not to take us off but the more to engage and encourage us to pray and praise him As to the place Joh. 16.26 27. Christ doth not there deny that he will pray for them that being contrary both to his promise and practice but he would there lead his disciples in to the fountain and principal cause of all their mercies viz. the eternal love and free grace of God which did put a difference between them and others from which fountain through his blood all our mercies do stow so that not only our weak and imperfect prayers but also his most effectual and powerfull intercession is but a mean for obtaining and conveighing to us those mercies which our gracious Father of his meer good pleasure and love in Christ Jesus hath appointed and prepared for us from all eternity as we have shown at length and vindicated this place Part 1. Chap. 5. Sect. 1. Pag. 68. Christs scope there is not to exclude his intercession but to prefer the Fathers love and his death and to prevent that mistake that is incident to mourning sinners ah think they Christ is mercifull and tender-hearted toward sinners else he would not have shed his precious blood for them but we are afraid lest God prove a consuming fire to us and pursue us with his justice O but saith our blessed Lord I would not have you even after your eyes are opened to see my love in laying down my life for you and going to heaven to prepare a place and to intercede for you so to look on my death and intercession and my kindness toward you thus sealed and manifested by such convincing demonstrations as to exclude the father and to imagine that he hated you and were unwilling to do you good for saith he the father himself loveth you And though I did not intercede for you yet having elected you to obtain salvation through my blood he would show mercy on you no less then on your forefathers who had not the benefit of my intercession the love of the Father is the first fountain of all our mercies for though we were elected in Christ yet the free love of God who is Father Son and holy Ghost in order did preceed every thing that can fall under the notion and consideration of a mean hence it s said that God so loved the world that he gave his only begotten Son c. Joh 3.16 1 Joh. 4.9 10. And now we may (d) It s observable that all the objections here may be as we have shown made use of as so many arguments and motives to encourage us in going about this duty where can we then look and not see some one or other motive and encouragment since all that can be alledged by devils or men against this work may serve as a mean to stir us up to the diligent performance of it retort this and the preceeding objection which are so far from holding forth a discharge from and discouragment to pray that in both we have a notable encouragment and engagement to this duty ah what can more sweetly and strongly draw a poor indigent sinner to the rich treasure then the cords of the free promises and where is there such a cordial for a fainting soul that dare not look up to the throne of grace as the consideration of Gods mercy and fatherly love toward us in Christ and what madness must it then be to make these become a heavy burden and so many weights to press us down while we would lift up our hearts to the Lord and to make those healing medicines become deadly poyson to us Ah! had not the Lord prevented us with his free love and gracious promises in Christ what warrant had we more nor devils to draw nigh to God but now having such a loving Father such gracious Promises and so great a Mediator and Advocat we may come with boldness unto the throne of grace that we may obtain mercy and find grace to help in time of need Eph. 3.11 12. Eph. 1.13 Act. 26.6 7. 1 Joh. 3.1 and 4.10.2 2 Cor. 7.1 Heb. 4.16 c. As to the question whether we intended by our prayers to move God its commonly answered and but briefly and in a word that prayer works a change in us but not in God who of himself is willing to give if we were ready to receive he (e) Isa 30.18 waits only that he may be gracious and (f) 1 Chron. 4.10 bless us indeed and prayer enlargeth the heart and those pleas and arguments we use in prayer do serve to strengthen our faith and to beget such a holy humble and confident frame of spirit as the promise of audience doth require and which will be ready to receive mercie aright and to improve them to the honour of the Giver and thus prayer is that rope whereby as the Jesuit g Salmeron from the supposed Dionysius saith we pull our vessel to the rock (q) We do the rather take notice of this allusion as being owned by a Jesuit who otherwise teacheth according to the principles of of the pelagian School that God will concursus scil in actu primo seu voluntas qua Deus statuit cum causis secundis concurrere c is determinable by the will of the creature to this or that act Est ergo inquit oratio que madmodum magnus ait Dionysius de div nominib cap. 3. veluti catena aurea è caelo demissa per quam qui ascendunt videntur quidem cattnam ad se trahere sed revera ipsi potius ab ea trahuntur in caelum dum precamur Deum ' non ipse sit aptior paratior ad nos audiendos sed nos capiendis illius beneficiis preparatiores Salm. in evang tom 5 tract 45. prope finem vid etiam Toletum in Joan. cap. 16.26 27. but not the rock to us But albeit upon the matter this be a truth yet not a satisfactory answer to the question for clearing of which we would offer these few considerations 1. it cannot be denyed that as the exercise of every grace is a mean for the growth and strengthening of it and quickning the heart for for a communion with God So in a speciall manner that spiritual and
the prayer of the righteous doth move and prevail with him to show mercy for as if man had not sinned the Lord would not have been angry against him nor inflicted any punishment So if the Saints did not pray they should not receive mercies from him but would provoke him to wrath and to afflict them but their prayers are his delight and a means to obtain what they stand in need of and therefore in some sort they must as it were move and affect him Thus objections being answered and obstructions removed thou mayest be convinced O man that there is no hindrance nor impediment lying in thy way but what carnal reason would suggest to hinder discourage thee if thine eyes were opened thou mightest (b) See how we retorted the several objections belonging to this place discern some motive and encouragement from thence for going about thy duty and if objections do furnish arguments and motives where can we cast our eyes and not behold some one or other motive and encouragement We will not resume the several particulars mentioned Sect. 1. only let me now by way of conclusion warn thee that unless thou be a sincere supplicant thou canst not glorifie God nor enjoy him for ever thou canst not serve God nor work out thine own salvation which being joyned together as they cannot be separated are our great business here in the world and the one thing necessary If thou callest not upon God thou art a thief and a robber in taking and using his goods without his leave and sayest with those wretches Ps 12.4 Who is Lord over us thou dost not acknowledge his propriety in all thou possessest nor thy dependance on him and subjection to him thou lookest not upon thy mercies as talents and dost not resolve to improve them for the Masters use nor render to him the sacrifice of praise for what he hath intrusted thee with the thief useth not to come and render thanks to the owner for what he stealed from him if thou cast off prayer thou drawest down wrath and openest the door that Gods judgements may enter in and every business thou puttest thine hand unto and every mercy thou enjoyest cryeth while thou art silent to the heavens for a curse and plague to be poured out upon thee for (c) Rom. 8.20 21 22. subjecting it to vanity and imploying it against it's Maker nay if thou dost not call upon God thou art a very Atheist and profess what thou wilt thou art in one class and rank with the heathen that know not God and with them lying under the same curse and imprecation Ps 79.6 Jer. 10.25 We read of some desperat fools and mad atheists who said in their heart there is no God Ps 14.1 Ps 53.1 but what is their mark and that character whereby they may be known in both Scriptures they are described to be men that call not upon God Psal 14.4 Psal 53.4 As if the holy Spirit had said would ye indeed know who is the heart-Atheist he is one who will not seek after God who casteth off fear and restraineth prayer God is not in all his thoughts All prayer-less souls are bigg with blasphemies whatever restraint be upon their mouths yet their way and course doth say and a little temptation might make them speak out with those cursed ones Job 21.15 What is the Almighty that we should serve him and what profit should we have if we pray unto him Such as have no prayers have no creed and such as leave Gods door are ready with (d) 1 Sam. 28.7 Saul to run to the devils O! then wouldst thou not have the throne of mercy become a throne of wrath and indignation unto thee wouldst thou not have him whose judgment is true account thee an Atheist wouldst thou not become a prey to every temptation that would drive thee to destruction and make thee in the day of distress to run to Sathan thy sworn enemy and soul-murderer cast out this dumb devil let him not possess thy heart any longer else he will be thy ruine and damnation But on the other hand wouldst thou be happy here and eternally hereafter wouldst thou (e) 1 Joh. 1.3 have fellowship with the Father and with his Son Jesus Christ wouldst thou (f) Hos 12.3 4. have power with God wouldst thou have moyen in heaven and have the Kings ear wouldst thou have it said unto thee as to her Mat. 15.28 be it unto thee as thou wilt though thou shouldst ask not as (g) Mark 6.23 Herod once vainly proffered the half of a kingdom only but the whole and not a corruptible inheritance but a crown of glory that fadeth not a way wouldst thou be in such a blessed and happy condition O then hearken to the exhortation Col. 4.2 Rom. 12.12 Eph. 6.18 continue instant in prayer watching thereunto with all perseverance And now let me with dying h Moses call heaven and earth to record against you this day (h) Deut. 30.9 that I have set before you life and death blessing and cursing therefore chuse life ah will ye delay or refuse is there any question or difficulty in the matter is there any comparison between life and death cursing and blessing eternal happiness and everlasting wo and misery were it not that sinners are (i) Gal. 3.1 bewitched befooled and infatuated by Sathan would they (k) Isa 5.20 prefer darkness to light and (l) Jer. 2.13 forsake the fountain of living waters and hew out to themselves broken cisterns that can hold no water Oh! (m) Ezek. 33.11 turn ye turn ye foolish self-destroying sinners why will ye die while life is offered unto you and all that may make you happy and blessed for ever doth not the Lord to day hold out all his treasures unto thee and invite thee to (n) Rev. 3.18 buy at an easie rate do but ask ask what thou wilt and it shall be (o) Mat. 7.7 Joh. 14.13 14. c. given thee O! (p) Luk. 19 42. if thou didst know even thou at least in this thy day the things which belong unto thy peace before they be hid from thine eyes Ere it be long this day of grace and acceptable time will be past and if then thou be found among the number of despisers thou wilt but too late be convinced of thy folly in contemning thine own mercies that thou wouldst not be (q) Rev. 3.18 rich thou wouldst not be (r) Ps 16.3 honourable and (Å¿) Ps 32.1.5 happy that thou didst despise a crown and wouldst not be a (t) Rev. 1.6 King and Priest unto God for ever and ever (u) Act. 13.41 Behold ye despisers and wonder and perish An Alphabetical TABLE A TO pray absolutely what it importeth For what should we thus pray whether for such a measure and degree of grace c. Page 214 c. Whether grace may be abused Page 223 227 No acceptance without the