motions of the heart and so ready to improve every advantage he getteth if we halt and stumble he will not fail to lay a snare before our feet that he may catch us he is waiting that he may joyn with the least distemper and to blow up the first spark of inordinacy that he espieth in our affections and the Lord in justice may suffer those to fall who did not look better to their steps Let us then (r) 1 Pet. 1.13 gird up the loyns of our mind and take unto us the whole armour of God that we may be able to stand against the wiles of of the devil and the violence of these principalities and powers Eph. 6.11 12 13. 3. The consideration of Satans power and malice should make us live in a continuall dependence on him who is stronger then this mighty one and who is able (Å¿) Job 5.24 to keep thy tabernacle in peace notwithstanding his fury and terrible assaults Though we must put on the whole armour of God yet above all the shield of faith wherewith we shall be able to quench all the fiery darts of that wicked one Eph 6.11.16 Faith engageth God in our quarrel and if he be on our side we are strong enough who ever be against us Rom. 8.31 we must prevaile and be victorious what can persecution tribulation and distress whether from devils or men do unto us nay saith the Apostle in all these things we are more then conquerors through him that loved us v. 35 37. 4. The danger we stand in from this cruel one should chase us in to God and make us frequently and fervently ask of him that he would limit and bind this mighty one that he would appoint his holy (t) Psa 91.11 12. angels to be a guard about our tabernacle and give them charge over us to keep us in all our wayes and whatever (u) Aquinas affirmeth that all the good we do proceedeth from the â—uggestion of good angels Sum 1. part quaest 114. art 3. in 3. ad 3. But the Author of that book de Eccl. dogmat having denied that all our evil thoughts do stow from the suggestion of Sathan doth by way of opposition more warrantably subjoyn that all our good cogitations and works do come from God cap. 182. Albeit we desire not in the least to diminish the Ministry of Angels nor simply deny that they may suggest good thoughts as well as the devil can suggest evil yet we conceive that the Scripture doth mainly and more expresly hold out to us their externall then inward Ministry in that they are sent to guard and protect the Saints from the violence of devils and men Yet not so as if all our externall far lesse those which are internall and spirituall mercies were dispensed to us by their hands or that such and such were deputed constantly to attend such persons but because the Lord doth employ when it seemeth good to him such and such Angels to minister to such and such Saints some particular mercies which at other times he doth imâ—ediatly bestow yea to the same persons without their ministry And since they may be thus employed to withstand the devil in all his assaults whether Spiritull or externall against us we may well pray that the Lord would employ them for our assistance in our Christian warfare against Sathan and his emissaries albeit 1. the work of grace on the heart in its renovation conversion and the in fusion of the principles of life be above their reach Creatura non potest create holds true as well in respect of the second as the first Creation And 2. though they may have some hand and be some wayes instrumentall in the exercise of our graces by uggesting good motions and pertinent motives c yet we must look over the instrument unto the Lord himself who only hath power over the heart and who of himself only can quicken enlarge and enable us for every good word and work Hence in Scripture our Sanctification in all its parts and their exercise is only and adequatly ascribed to the holy Ghost instruments be employed for our protection that he would not withhold his immediate influence without which all creature-watching will be in vain Psa 127.1 2. Though there were no other thing to stir us up to continue instant in prayer but the tyranny of Satan were not that alone a sufficient motive Ah! whether should the child run when it is pursued if not in to the Fathers bosom and to whom should it complain if not to him Prayer is a most necessary part of the christians armour and though it be last named yet it is not the least but haply it is put after the rest as having a generall influence and being necessary to all the other to sharpen them and to bind them to us and to actuat and strengthen the new man in exercising them and therefore we must not only pray but pray alwayes with all prayer and watch thereunto with all perseverance Eph. 6.18 He well knew what was necessary for us to ask who (x) Mat. 6.13 taught us to pray lead us not into temptation If Michael contending with Satan did see what need he stood in of divine assistance and therefore prayed the Lord to rebuke him Jud. v. 9. what need must we have to present that petition to God not that we should (y) Non cusus est Mâ—chael aâ—rocius maledicere Satana quam ut illum Deo cohibenduÌ„ traderet Calv. in Jud. v 9. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendred rebuk significat aliquid cum interminatione indignatione vel praecipere vel prohibere vid Edw Leigh crit sac in voo curse those cursed spirits but that we should earnestly beg that the Lord would bind and limit them and restrain their power and violence O! but a prayer-lesse Saint is weak and wanting such a necessary part of his armour he may be easily wounded and foiled 5. While we look upon our selves standing in the open field and exposed to the violence of these mighty and cruel spirits and while we behold all the legions of hell engaged and rageing against us O! how should we be affected with the astonishing goodnesse of God who all this while hath kept and preserved us and how should it melt our hearts to consider that while we was provoking God he was watching over us and standing for our defence that while we was working Sathans work he was guarding us against Sathans violence All honour and praise be for ever ascribed to our God who hath not given us over to be led captive by Sathan at his will that with Job we are not afflicted in our persons and estates that our hearts are not pestered with hellish suggestions and blasphemous imaginations and that we have been preserved from so many strong and subtile temptations for our peace within and without praise be to the name of our God But 4. Out
c. So much for the first branch of this Section As to the other It were a conceit too ridiculous if any would collect from these figurative invitations to the heavens and earth to praise God that they were capable of such an exercise that they could praise God or call upon him but there are one or two of these grounds for such expressions when they occur in the Scriptures 1. The heavens and earth with all their furniture may be said to declare the glory of God be cause the beholding and contemplating of them may and should be an occasion inviting and exciting man to his duty to admire and proclaim the power wisdome and glory of their maker and thus objectively and occasionally these inanimate creatures may be said to praise God 2. Because that order beauty perfection which they have (c) O quot sunc surdi qui non audiunt vocem quam insensibilia elementa audiverunt audivit sol obscuratus est lapis divisus est tetra tremuit peccator non com punctus est Gerhard harm de pas cap. 14. pag. mihi 660. kept unto this day not having as yet lost their first lustre they had when they came from the presse may shame degene rate man and cast him in the dust to confess that any of these base creatures which God hath put under his feet if it were capable of reason and to converse with God would be more fit to draw nigh to him and be employed in such an heavenly employment then sinful men who have lost Gods image and all their native beauty and ornaments who have so exceedingly polluted themselves and who take such pleasure to wallow in the mire and who dare rebell against their Maker to whom the senselesse creatures have alwaies been obedient 3. Since God out of his generall bounty and as the great Lord of heaven and earth doth provide for all their Host and doth answer and satisfie the natural appetite of inanimate creatures and the sensitive desire of the brutes these may be said in their own way and according to their capacity to call upon God viz. 1. By the voice of subordination and subjection unto and dependance upon him 2. By the voice of natural exigence and of want and indigence Thus Ps 104. 27. and 145. 15. the eyes of all things are said to wait upon him that he may give them their meat in due season and ver 21. the Lyons particularly are named and those unruly proud beasts are said to stoop and seek their meat from him and then ver 10. all his works are said to praise him who is good to all and whose tender mercies are over all his works 4. Such a glorious employment may be ascribed to these creatures not absolutely but hypothetically and by way of supposition not that they are capable of such an exercise but if they could if they were fit to be thus employed it s their duty to which they are infinitely engaged and it would be their happiness to be thus exercised though we Alas who have the honour to be called to such a glorious work do undervalue and slight this great priviledge Sect. 2. Who once were but now are not capable of nor called to offer up this spiritual Sacrifice Whether the Angels and Saints in glory do pray and whether the devils and damned may pray and call upon God That Angels and Men while viators and before they were stated into an unalterable condition might have offered up their desires to God and so were capable of and fit to be employed in this spirituall exercise will not I think be denyed by any and it is no less certain that devils and the (a) 1 Pet. 3.19 spirits in prison the souls of the damned now in torment dare not they may not now look up to God they dare not now draw nigh to him who is a (b) Heb. 12.29 consuming fire to them they will not worship him and present their supplications to him and though they were able and willing it were to no purpose God would not accept of them who have let the acceptable time pass away It is to no purpose to supplicate the Iudge after the sentence is pronounced But it is more dubious whether or not good Angels and the (c) Heb. 12.23 spirits of just men made perfect do pray that there is no unfitness in the thing is granted on all hands but the question is whether now de facto they are thus employed or if all their work be to behold enjoy admire and praise him who hath put an incorruptible (d) 1 Cor. 9.25 crown upon their heads 2. If the Church triumphant doth in the generall pray for the Church militant that God would preserve them from the rage and malice of devils and men that he would comfort and strengthen them under all their trials and temptations 3. If also in particular such and such Saints do pray for such and such mercies to such and such particular persons As for the two first branches of the question orthodox Divines do not deny that the Angels and Saints in glory do 1. pray and 2. in the general offer up their desires for their brethren while they are standing in the open field exposed to the violence of so many and potent enemies that the Lord would pity uphold and strengthen them albeit they call to Papists for some evidence from Scripture before they determine that as a point of faith and indubitable truth Hence the learned (e) Dan. Chamier panst tom 2. lib. 8. cap. 3 4. Chamier doth bring all the arguments alledged by Papists unto the triall and hath discovered their weakness yet not denying but on the contrary granting that there is much (f) P. Martyr grants that they desire the good of the Elect but he doubts if they offer up these desires prayer-wayes to God Quanquam ego facile admisero sanctos in patriâ votis ardentissimis salutem electorum optare non tamen ausim dicere cos pro illis orare praesertim cum scriptura id nusquam doceat loc com cl 3. loc 13. sect 16. probability in the thing only he doth (g) Cham. loc cit cap. 5 6 7 8. deny that the Saints in glory do know our particular exigences and straits and that peculiarly they pray for such and such mercies to such and such persons But of this more when we come to speak against our invocating of and praying unto them But it may be askt whether the souls in glory do now pray for any thing to themselves And here (h) Tho. 2.2 quaest 83. art 11. ad 1. sanctis in patriâ nihil deest beatitudinis nisi gloria corporis pro qua crant Thomas speaks more sparingly then the later Papists affirming that they only pray for the resurrection and glory of their bodies since they stand in need of no other thing to compleat their happiness But Al. (i)
rule so it s 2. constant perpetual and immovable we need not fear least the Lord abrogate and disannul it but that same hand of providence which now holdeth out to us what our hears desire may in a moment be lifted up against us that same hand that now seemeth to open the door may shut it when he pleaseth and crush thee if thou stand in the way Sect. 2. For what things and in what order and maner should we pray THe promise being such a sure ground and foundation of prayer we may safely go where see this star point out our way the promises are not only precious and exceeding great 2 Pet. 1.4 But also like the (a) Ps 119.96 commandments exceeding broad and of a large extent they go as far as a rational and sanctified appetite can reach The will I confesse may chuse every (b) Bonum est quod omnia appeâ—uus Arist Eth. 1. cap. good thing and the promise is of as large a compasse The Lord hath said that he will give grace and glory and are not these very large and comprehensive yet least any should complain he will leave no room for any exception but as he hath promised to give these great mercies so that he will withhold no good thing from his honest servants and supplicants Ps 84.11 Ps 34.9 10. Ps 23.1 Ps 85.12 c. and that he will preserve them from all evil Ps 1 21.7 that he will preserve their soul ver 7. and their body their going out and coming in and that he will not suffer their foot to be moved ver 8 3 5 6. Thus the promise excludeth nothing that is good and I know no good thing which we may not pray for Goodness by the Phylosophers is thought to be a relative property and in the Schools that is called good which is fit and (c) Bonum est ens ut conveniens non fibi ut ex ternâ—â—â—â— videtur manifestum sed alteri unde Hurtado ex divisione boni in honestum uâ—ile delectabile recte colligit bonum communiter usurpari pro convenienti quia inquit honestas utilitas delectatio dicunt ordinem ad aliud Hurt metaph disp 7. § 5. § 56. convenient which general may to good purpose be applyed to this case in divinity while we enquire what is good for a Christian and what he may claim and ask as being his by vertue of a promise viz not every thing which his lust doth crave but every thing that is fit and convenient and so good for him It may be riches pleasures honours c. would not hic nunc and at such a season be convenient for him but would prove a snare and therefore there is no promise that we can absolutely and peremptorily plead as a bond for such a supposed mercy The object of the promise must be some good thing bonum tibi there can be no promise made to thee but it must be concerning something which is good and covenient for thee otherwise it were rather a threatning then a promise O! If all our prayers and desires were thus limited and did carry alongst with them this proviso we would not be so peremptory in our requests nor so impatient under a repulse nor so ready to call in question Gods love and care and the truth of his promises when in mercy he refuseth to satisfie our lusts and foolish desires And O! with what confidence security and calmness of spirit might we roll our selves and all our affairs over upon our kind and provident Father who as he will not withhold what as good so will not suffer what is evil to come near us But as thou mayest ask every good so only what is good for no evil can be an object of love and desire but rather of hatred and aversation and so falleth not under a promise but a threatning and thus cannot be a fit material for prayer and supplication but rather for deprecation or imprecation But here we might speak to this question whether we may desire and pray for any evil whether of sin or suffering though not absolutely and for it self yet as it may be a mean for humbling of us and drawing us near to God There be few of those we have read who propound and none who at any length do speak to this material as we conceive case but since there be so many particulars which we must speak to in this Chapter we shall remit this to Part 3. and handle it amongst the cases Only let us from thence suppose that the object of our prayers must be something that is good fit convenient and profitable to us and that not only respectively and in reference to such an end but also absolutly and of it self at least negatively and permissively And thus it must not be evil either morally or physically it must not of it self be either dishonourable to God and contrary to his law or afflictive and bitter to us But as to what is thus good thou art not straitned either by the promise or the nature of this performance we have both conjoyned and meeting together in this center or rather diffused through this large circumferene Mat. 7.11 Your Father which is in heaven shall give good things to them that ask him We need not descend unto particulars these being so many and different whatever thou stands in need of what ever may be useful and profitable either for soul or body for this life or that which is to come for thy state and calling for thy present exigence and condition c. thou mayest ask in prayer and plead a promise for the obtaining of it All which good and desirable things are summarily comprehended under six heads in that perfect pattern which our Lord Jesus taught his Disciples Mat. 6.9 Luk. 11.2 a commentary and explication whereof we purpose not to offer now especially since that hath been often and fully done by many judicious and learned Divines But we shall reduce what we judged necessary to add concerning the object of prayer into two generals viz. of things and persons Of the first we shall speak here and of the second in the following Section 1. Then as to these good things and mercies which are the matter of prayer it would be observed 1. that these are either temporal belonging to our bodily and perishing being in this world or spiritual which do (d) For even these temporal things have a remote tendency and should by us be referred to such a noble end more immediatly concern the soul and our everlasting being and happinesse 2. Both spiritual and temporal mercies may be subdivided for some of them are more some lesse necessary for obtaining the aforesaid ends as amongst spirituals some are necessary for our being and spiritual life others only for our greater comfort vigor and activity in doing so amongst temporals some are necessary for our bodily being and life others only for the comfort better
why should it not also be conditionally askt and prayed for Ans As we have shown in what sense the promise may be said to be absolute so we shall now in answer to the question show 1. What it is to pray absolutely 2. In what sense the promise must be acknowledged the rule of prayer As to the first we are said to pray absolutely for any mercy not because the promise whereupon our prayer is grounded as to it's performance doth exclude all conditions or that we expect an answer without any consideration of him who prayeth not regarding any fitnesse or qualification in him to receive what he asketh for thus none of the Saints could be said to ask any thing absolutely not the immortal Crown for that will only be given to the righteous to him that overcometh c. not the encrease of grace for that is only promised to him that is faithfull in a little and grace as to it 's being and existence is not promised to believers for to them the promise is already accomplished but to the unconverted elect and those with whom we have now to deal do maintain that only grace it self is absolutely promised which cannot according to their hypotheses be askt absolutely because the unconverted to whom only such absolute promises do belong cannot pray in faith nor lay claim to any promise so long as they continue in that state Then to pray absolutely for any mercy must be nothing else but to pray for it 1. abstracting from all proviso's and conditions of expediency or subserviency to such or such an end 2. abstracting from all circumstances of person time place c. upon which it doth depend and from which it doth as it were borrow its goodness and thus to pray for it as a thing intrinsecally absolutely universally and indispensably good at all times and to all persons And 3. to be so peremptory in our desires after it that we will not compone nor bargain for any other thing in lieu of it And thus we should pray absolutely for grace and for its growth and encrease Who knoweth the worth of the least measure and degree of it all the gold and rubies of the earth are not worthy to be laid in the ballance with it who can set a price on it and appoint the equivalent it is of more worth and excellency then that a compensation may be made for it Thus we may not upon any terms sell or transact only we must submit and upon the considerations forthwith to be named acquiesce in that measure the Lord shall assign to every one As to the second how should our prayers as to the present case be conform to the promises for answer we offer these few distinctions 1. we would distinguish between prayer it self and the return and answer of prayer Hence 2. we should distinguish between the presenting or offering up of our desires and our expecting or waiting for an answer 3. Let us distinguish between a simple desire though never so intense and fervent because of the goodness and amiablness of the object and a confident desire grounded upon a Divine promise 4. Let us distinguish between the promise abstractly and formally considered and the object of the promise Hence these conclusions in answer to the question Concl. 1 Concl. 1 It is sufficient that our prayers keep conformity with the promises as to the object so that the matter of our petitions be the object of a promise This objective conformity was that which we estabilshed while we spake to the question in the general Sect. 1. And therefore we must not make a comparison between the promises and our prayers formally considered either 1. as to the acts for thus the promise is an intimation of the will of God to us and prayer an intimation and directing of our desires and the acts of our heart to God Nor yet 2. As to the maner nec quo ad rem nec modum rei the promise may be delivered conditionally and may include a precept requiring such and such qualifications in him who would lay claim to it from which our supplications may abstract albeit the supplicant must endeavour the performance of the condition to which the promise is entailed that he may obtain what it holdeth forth yea he may pray for strength to perform the conditions but then that precept cannot be the ground of our confidence nor the promise to which it is annexed but some other promise intimating Gods purpose to help and assist us in that work yea the precept as such and as it annexeth such a proviso to the promise is a rule of our duty but not a warrant for our prayer and thus we may absolutely pray for what is conditionally promised and when we pray that we may be inabled to perform the condition there must be a distinct petition having a distinct and another promise for the ground of our faith Concl. 2 2. Concl. We may pray absolutely for the measure and degree of grace albeit we cannot confidently wait and expect a return to our prayers but by reflecting on the condition required on our part and finding it wrought in and performed by us Hence Concl. 3 3. Concl. We may desire but we cannot confidently and in faith desire and ask till we thus reflect upon the condition and unlesse we desire upon the terms expressed or involved in the promise Concl. 4 4. Concl. Prayer may be absolute though its answer and return the performing and fulfilling of our desires be conditional the accomplishing of our desires and of the promises may depend upon a condition upon which our desires do not depend albeit we must look to its performance that our desires may be granted But it may be here enquired whether supposing the performance of the condition we may confidently and in full assurance of faith expect the fulfilling of the promise as to the very particular desired And what is the difference between our praying thus for grace and our praying for outward and temporal things which as all confesse must only be conditionally askt Ans As the Lord according to his good pleasure and to evidence the freeness of his grace doth shew mercy and bestow grace on whom he will so he doth give a greater or lesser measure of grace when and to whom he pleaseth Yet 1. The way expressed in the covenant is thy way the way prescribed unto thee and in which thou must walk if thou wouldst obtain the promised mercy Yet 2. if thou make conscience to perform the condition the want of mo talents is rather thy cross and tryal then thy (l) I do not speak of the original want of Gods image as if that were not our sin but of an acquired impotency as if that in the supposed case would be imputed to us according to the tenor of the covenant of grace sin and in the issue thou shalt be no looser because that more strength was not let out to
knoweth when that word Isa 11.9 shall be made good The earth shall be full of the knowledge of the Lord as the waters cover the Sea c. If all nations may embrace and professe the Gospel and many Divines from several prophesies of the Scripture labour to prove that thus it shall be and none can deny that it may be then I would ask why we may not pray for this blessing unto them that all the earth may hear the joyfull sound and welcome the glad tidings of salvation and that they may recover themselves out of the snare of the devil who are taken captive by him at his will 2 Tim. 2.24 25 26. and from that Text we may further argue thus That which we should propose as our end in teaching exhorting c. may be a fit object of our petitions but the recovery of sinners is the end of the ministry of exhortation doctrine c. and therefore we may and ought pray that our Ministry may have this blessed effect The distinction of finis operis and finis operantis hath not place here for the work and worker must here have one and the same end whatever be the high and holy design of the first and soveraign agent You will say we are not Apostles upon whom the (l) 2 Cor. 11.28 care of all the Churches and of all mankind should lye Ans 1. What the Apostles might pray for that every Minister yea every member of Christ may pray for albeit all have not a ministerial care yet all should have a fraternal and brotherly care for all and every one 2. A Minister as some judicious Divines of late specially Mr. (m) Mr. Hudson vind of the ess and unity c. ch 6. sect 5. pag. 137. c. O! if that point were more seriously pondered by the Ministers of Christ how that thus in some respect and by vertue of their office the care of all the Churches lyeth upon them how affectionatly would they desire and with what fervency would they pray for their welfare to whom they could not preach c. Hudson have asserted and maintained against Independents by vertue of Christs institution and by his ordination to the office of the Ministry is made a Minister of and receiveth that office habitually and in actu primo in relation to the whole visible Church so that he may and ought exercise that function in relation to any part as the good of the whole doth require and as he hath a particular and orderly call So that his fixing to this or that particular congregation albeit it tye him to a constant and ordinary exercise of his office amongst that people yet it doth not limit the office it self which by his potestative mission according to Christs institution he hath received in relation to the Catholick Church indefinitly and universally And thus he may exercise not only his gifts but also his pastoral office and preach the Gospel in any place indefinitly whereever he meeteth with a call and should universally pray for all to whatsoever particular place he be fixed as to the exercise of the more speciall parts of his Ministry And albeit prayer be a common and general duty lying upon the people as well as the Pastors yet it is a pastoral duty and that not the least and as a Minister of Christ he prayeth not only for his particular flock but also for the whole Church But 3. The ground alledged by those who differ from us in this particular doth as well militat against a Pastors praying for his own congregation if there be any ignorant or scandalous persons there as against his praying for all members of the visible Church yea and for all mortals for who is the man that hath ground to hope that all his flock shall be saved But it is replyed by (n) Dr. Ames loc cit Mr. Gee treat of prayer pag. 109. some Divines Though God be (o) Luk. 6.35 kind to the evil and unthankfull and (p) Mat. 5.45 maketh his Sun to rise on good and bad and thus we may pray for common mercies to all yet God will not bestow special and spiritual mercies to all and therefore we may not pray for their conversion and salvation Ans 1. The decree of God his purpose either to give or not to give is not as hath been shown our rule 2. That Conscience must be too scrupulous to say no more because of that reverence we ow to them with whom we have now to do which dare not wish and desire which dare not pray and say Lord let all the world taste of thy goodness let them glorifie thy name and obtain (q) Ex pâ—rte boni quod amico optamus omnes homines aeque diligimus ex charitate quia omnibus optamus bonum idem in genere sc beatitudinem aeternam Thom. 2.2 quaest 26. art 6. ad 1. salvation through Christ let all the earth be filled with the saving knowledge of God let them kiss the Son that they perish not in his anger let them turn from their evil wayes and follow that which is good c. 3. It may be questioned whether to pray for common mercies for those for whom we may not pray for grace to use them aright be not to pray for a snare to them since common mercies to graceless souls are but as so many (r) Prov. 25 22. coals of fire heaped upon their head to aggravate their guiltiness and increase their misery 4. These whom we are obliged to acknowledge for our neighbours yea and brethren them we should love and by all means procure their good especially their spiritual and eternal good in which the glory of God is so nearly concerned and therefore since prayer is a principal mean which we may use for the good of all whom we can no otherwise profit we must not leave that mean un-essayed but all men on earth are (Å¿) Proximus aliquo modo est omnis homo cui aliqua ratione possiâ—mus commodare Ames Caâ— consc lib. 5. cap. 7. honor extendi debet ad omnem proximum i. e. ad omnem hominem Sciagraph â—at Chr. Domin 39. vid. Thom. 2.2 quaest 25.26 neighbours and every one according to his ability and as opportunity doth offer should perform the duties that flow from such a relation Luk 10.27.33.36 c. All men are brethren and of one blood Act 17.26 Mal. 2.10 Gen. 19.7 Ah! should we love our neighbours as our selves and may we not pray for them when we pray for our selves and shall Conscience and Religion be pretended as a Plea for (t) Nam si ab uno homine quem Deus finxit omnes sumus oriundi certe consanguinei sumus summum inter se hominum vinculum est humanitas quod qui diruperit is nefarius parricida existimandus Quod si ab uno Deo inspirati omnes animati sumus quid aliud quam fratres sumus c.
nunc so they may serve to convince and perswade us that when the particular is withheld the Lord doth what is best for us upon such an occasion 7. Otherwise it would follow that often we must seek the Lord in vain contrary to his own protestation Isa 45.19 For albeit it were granted that our prayers were accepted as service done to him and would not want their reward in the day of general retribution yet still those prayers that want a particular return as to the present exigence and occasion would prove to be in vain as to that end for which they are employed and for which the Lord hath appointed them to be used 8. Let us consider how loathsome and displeasing to our kind Lord our jealousie and diffidence must be vult sibi quisque credi saith Seneca habita fides obligat There is no man can endure to be distrusted and shall we deal thus with the God of truth but when we trust and rely upon our friend he will think himself obliged not to disappoint us fidelem si putaveris faciet And will not our kind Father answer the expectation and confidence of those who trust in him Mr. (o) Mr. Bolton instruct for right comforting sect 3. part 1. chap. 2. Bolton reporteth of a godly man who being askt in his last sickness by some Christian friends admiring the singularity of his peace and calmness of spirit especially under such a trial how he came to that quietness answered that he had stedfastly fixed his heart upon that sweet promise Isa 26 3. Thou wilt keep him in perfect peace whose heart is stayed on thee Because he trusteth in thee And said he my God hath graciously made this good unto my soul So saith Mr. Bolton must every Saint do who would sound the sweetness of a promise to the bottom For God is wont to make good his promises unto his children proportionably to their trust in him and dependance upon his upon his truth and goodness for a seasonable performance of them Great Luther was a man of much faith and it was said of him potuit quic quid voluit he could do what he would For saith (p) Tantum quisque habet quantum credit junta illud secundum fidem tuam tibi fiat Zanch. in 5. ad Ephes Zanchius every one hath as much as he beleeveth according to that word be it unto thee according to thy faith Many want because they ask not Jam. 4.3 and many ask and receive not because they ask not in faith Jam. 1.6 7. they are jealous of God and expect little from him and therefore he hideth his face and turneth away our prayer and his mercy from us Oh! the unbelief of our hearts we complain of God while the fault is in our selves we mistrust his Word and yet murmur because it is not accomplishâ—d to us But if we did more firmly believe the promises we should see and have experience of Gods truth and fidelity and would acknowledge that even then when sense and carnal reason are most ready to complain the Lord in great mercy and faithfulness doth deal with us and provide for our good by those means which we are ready to conceive to be so contrary unto our happiness because bitter and afflictive to sense We will rather choose to be under our own tutory then at Gods disposing we cannot endure to be curbed and hemmed in and O! will unbelief say why might I not have such a mercy what evil is there in it and why might not such a rod be removed what good can it do were it not better to be at liberty then shut up in prison or arrested on the bed of languishing As if the (q) Petitaeger ut quod ad salutem apponit medicus auferatur tu dicis tolle quod mordet medicus dicit non tollo quia sanat tu ad medicum quare venisti sanori an molestiam non part non ergo exaudivit Dominus Paulum ad voluntatem quia exaudivit ad sanitatem quare non habeatis pro magno exaudiri ad utilitatem quia autem obsit quid profit medicus novit non aegrotus August de verbis Domini serm 53. Patient should complain and say why is such a bitter ingredient put into this potion were it not better to put in the place of it some delicious cordial while as this exchange might cost him his life Ah! wilt thou trust the Physitian for the good of thy body and yet not trust the sovereign Physitian for the good of thy soul But fools despise their own mercies and are ready to murmur when they are best dealt with It is no great matter saith Augustine to get our desire for the devils sometimes have been thus heard but it is a mercy indeed to obtain what maketh for our life and happiness If we (r) Periissem nisi sic periissem had many of our desires saith a late (Å¿) Mr. Goodwin return of prayer chap. 9. pag 49. Optima da nobis vel si pater illa rogamus Vel non at damnum caeco si errore petamus Tu damnum a nobis praeâ—ens avertitâ— Jova Vet Poct Prima fere vota cunctis notissimae tempâ—is Divitiae crescant ut opes maxima toto Nostra sit arca foro Sed plures nimia congesta pecunia cura Strangulat cuncta exuperans patrimonia census Juven Satyr 10. vid. loc Ah how should earthly minded professors be ashamed to read such a sermon preacht by a Pagan Divine we had been undone But our kind Father will not put a cup of poyson in our hand though we much long for it And it is no wonder while we thus live by sense and judge by that crooked rule though we mistake Gods meaning in his dispensations towards us and because we walk by such a rule and will not submit to God nor trust him and because we are so carnal so selfish and sensual and love our own things too much therefore doth the Lord withdraw them from those he loveth that they may learn no more to dote upon and idolize those trifles and therefore are they held in the furnace because they will not part with their dross it were not fit to remove the plaister untill the sore be cured nor to prescribe cordials untill ill humors be purged out And were our eyes (t) Rev. 3.18 anointed with Christs eye-salve that we might see our state and condition and if we were more acquainted with the noble life of faith we would acknowledge with him Ps 119.75 that all our afflictions rods and trials did flow from Gods mercy faithfulness and kindness towards us and when we come home and shall be more able to judge of Gods Word and works then we will confess with thankfulness that we could not have wanted any of these rods wherewith we were exercised in our pilgrimage and that those supposed mercies we so much longed for might have
it may be comparatively (a) Accipit autem quando debet accipere quaedam enim non negantur sed ut congruo dentur tempore differuntur Aug. tract 102. in Joan. better for us to fight a while if in the mean time he furnish us with necessaries for the war and say unto us as he did to him 2 Cor. 12.9 my grace is sufficient for you Hence 2. The question is not whether it be better for us to have or to want the desired mercy but whether our time of receiving or Gods time be best though there may be a delay for a season yet not a denial or final frustration such warriours shall at length carry the day and triumph over their lusts the devil and the world Rom. 8.37 and 16.20 c. God knoweth how to time our mercies a right as what so when to give and should we not allow to his wisdom the liberty to choose the fittest time You will say O but delayes break the heart and God looks on while Sathan buffets his poor servants Ans But do not imagine or say that God looks on as a meer spectator he is a faithfull second nay he is more he is our help strength safguard and shield Ps 84.11 Ps 62.2 6. Ps 125.2 c. The Lord fighteth for us and enableth us to fight and he guards and defends us from Sathans fiery darts that they may not hurt us and if at any time they pierce and draw blood yet they shall not kill nor give a deadly wound but shall through the wisdom and care of our heavenly Physitian rather prove healthfull and (b) Ducere autem ad bonum tripliciter dicitur aliquid scil per modum causae vel per mo dum casus vel per modum occasionis differunt haec tria nam causa per se ducit causus vero privat intentionem sed non operationem sicut patet in fodiente qui invenit thesaurum occasio autem c. quod vero ducit per modum occasionis cum nullam habeat intra se rationem ordinationis in finem nec bonitatem propter hoc non potest denominari bonam cum ergo malum non ducat ad bonum ex se sed per illud quod clicitur ex ipso a sapiente Deo absolute loquendo malum sieri non est bonum I mo omnes consimiles sunt negandae c. vid. loc Bonavent in 1. sent dist 46. art 1. quaest 3. sect 20. medicinal these shall like the Spear of Jasons enemy open an inveterat imposthume which otherwise could hardly have been cured I do not say that it is good to sin or to yield to any temptation yet such is the power and wisdom of the great Physitian and such is his care of his honest supplicants that he can make poysonable darts become healing medicines to them and make those open a vein out of which shall run no blood but only venom and hurtfull humors the Lord can make our fall to alarm and awaken us and a mean through his blessing to walk more humbly and circumspectly hereafter and he can thereby empty the heart of much pride self-confidence security c. Hence (c) Audeo dicore superbis esse utile cadere in aliquod apertum manifestumque peccatum unde sibi displiceant qui jam sibi placendo ceciderant salubrius enim Petrus sibi displicuit quando flevit quam sibi placuit quando praesumpsit hoc dicit sacer psalmus imple facies eorum ignominia quaerent nomen tuum Domine August de civit Dei lib. 14 cap. â—12 Austins audeo dicere c. I dare saith that eminent Doctor affirm that it may be profitable for the proud to fall into some gross and manifest sin whereby they may fall out of love with and may learn to loath themselves c. Nay the same (d) Deus diligentibus eum omnia co-operatur in bonum usque adeo prorsus omnia ut etiam si qui eorum deviant exorbitant etiam hoc ipsum eis faciat proficere in bonum quia humiliores redeunt atque doctiores discum enim in ipsa via justa cum tremore se exultare debere non sibi arrogando tanquam de sua virtute fiduciam permanendi c. Aug. de corr gra cap. 9 similia habet Anselmus in Rom. 8.28 Lyra ibid. Austin Anselm (e) Sed nunquid etiam eis peccata co-operantur in bonum quidam dicunt quod peccata non continentur sub hoc quod dicit omnia quia secundum Angustinum peccatum nihil est sed contra hoc est quod in glossa c. hoc subtilius quam firmius esse recte statuunt nostri theologi communiterin hoc istiusmodi casibus sed dicendum est c. ex hoc autem quod justus cadit resurgit cautior humilior c. Thomas in loc Thomas and other Divines do not doubt to assert that the sins of the Saints are not excluded from these all things which are said to work together for their good Rom. 8.28 And thus the present case doth no wayes militat against the former Conclusion for 1. at length the Lord will give the particular in kind which was askt and 2. for the delay he maketh a compensation and doth us good in the mean while and maketh that delay contribute for the encrease of grace and our eternal comfort 2. As for the other two cases concerning mercies askt for others it is the opinion of a reverend (f) Treatise of prayer and Div. provid pag. 139. c. Divine that we can have no ground of assurance to speed for others unless they be in the state of grace and have all those conditions and qualifications which are required to a persons being acceptable to God and thus he will have that text Jam. 5.15 to require faith in the sick as well as in those who must pray for him and it may suffice saith (g) Ibid. pag. 141. he that in relation to others we have 1. a precept and command to pray for them and 2. any hope or possibility of the thing as Joels (h) Joel 2.14 Ames 5.15 Jon. 3.9 who knoweth Amos his it may be and Jonahs or rather the people of Nineveh their who can tell And 3. that however it be it will be to our good And as to them that 4. we have a conditional assurance that if they have the requisits and conditons sutable to the promises they shall have the benefit of those our prayers that are grounded on them and thus it will behove us to look more at our duty then any infallible certainty of the particular issue to them and to be more pressing in our desires then peremptory in our resolves Thus saith he I give my judgment and grounds for it under submission the case being not much handled by any that I meet with Ans Albeit upon the mater the difference will not be
dogmatical faith and know that there is a God and that he is such as he hath revealed himself in his Scriptures as to his infinite nature and the trinity of persons and those divine attributes and properties which are incommunicable to any creature that Christ is the way and the life that none can come to the Father but by him c. 2. If they believe that their labour shall not be lost he being a rewarder of all them who diligently seek him and particularly as to the present duty they know that he is a (c) Psa 65.2 prayer-hearing God albeit they cannot determine the particular mercy he will give by way of return thereto yet they know that their prayer shall not want an answer and that it is not in vain as those wicked ones did blaspheme Job 21.15 to pray unto him 3. Obj. It is a received axiom among practical Divines 3. Obj. that temporal promises are to be understood cum exceptione crucis hence Mr. (d) Mr. Spurstow Wells of Saluation ch 16. Spurstow laith down this as a rule for the right understanding of these promises that they are to be expounded with the reservation and exception of the cross and if the promises cannot with-hold the Lord from chastning the Saints with rods and afflictions how shall their e prayers be able to do it especially since prayer must be grounded on the promise Ans Albeit there be a truth in that assertion that the Lord may chasten his servants with whatsoever rod he will yet why this should be propounded as a limitation of the promise I know not and I would ask whether the Lord doth at any time afflict the Saints but for their good by this he is distinguished from earthly parents that they chasten many times out of passion and anger and without discretion after their own pleasure but he only for our profit that we might be partakers of his holiness Heb. 12.10 And if the Lord never correct us but that by that rod he may promove our spiritual good and holiness can we imagine that he will with hold any temporal mercy we ask from him which is a sort of affliction and correction yea some times very sad and bitter unless he purposed to do us more good by such a dispensation then if we had received what we desired Hence it must necessarily follow that the Lord doth never with-hold what we ask but when it is better to want then to have such a supposed mercy and therefore he must do what is best for us in such a condition and this we may believe and confidently expect in all our addresses unto him and when we get not what we askt we may be perswaded that it was not good and convenient for us at such a season that comparatively it was not good nor so fit and expedient for us as the present dispensation which therefore must not be looked upon as an exception from the promise but rather as an amplification and further extension of the promise and an object of that promise to with-hold no good from them that walk uprightly and to suffer no evil to come near them Hence the same (f) Mr. Spur. ibid pag. 232. Author acknowledgeth that the faith required Jam. 1.6 albeit it be not the faith of a particular perswasion that God will give the very thing it self that we beg of him yet it is the faith of submission by which we resolve our prayers into his will and believe that he will do whatever is best for our good and his glory And this saith he was the faith that our Lord Jesus Christ did put forth in his prayer when he said not my will but thy will be done And thus we are agreed neither do I dissent from what he subjoyneth viz that although God may sometimes assure and encline the hearts of his children that are importunat wrestlers in prayer to be confident of granting the very particular temporal blessing that they seek yet this is a confidence that is rather begotten by the Spirit in the height and vigour of prayer then brought with us unto the duty Sometimes saith he such a confidence may be but it is neither ordinary nor usual We may shut up this particular with the words of zealous Bernard Let none of the Saints saith (g) Nemo nostrum parvipendat orationem suam dico enim vobis quod ipse ad quem oramus non parvipendit eam priusquam â—gressa sit ab ore vestro ipse eam scribi jubet in libro suo unum ex duobus indubitanter sperare possumus quoniam aut dabit quod petimus aut quod nobis erit utilius nos enim quid oremus sicat oportet nescimus sed miseretur ille super ignorantia nostra orationem benigne suscipiens quod nobis aut omnino non est utile aut non tam cito dare necesse est minime tribuit tamen infructuosa non crit quoniam quidem tanta super te cura est Deo tuo ut quoties ignorans queris quod tibi inutile est non te audiat super hoc habet in med devotis cap 6. this reverend ancient undervalue his prayer for he to whom we pray doth not undervalue it before it proceed out of our mouth he causeth write it in his book and one of two we may most confidently expect that he will either give what we ask or that which will be better for us He pitieth our ignorance and will not give when it is not fit or what would not profit us yet such is his love and care that he will not suffer our prayers to return empty but when he giveth not what we out of ignorance not knowing the hurt that might come to us thereby do ask he will make a compensation and commutation and will convert it in a more profitable gift Now we come to some grounds and encouraging considerations which may support our weak faith under all the temptations and objections which Sathan and our lusts (h) Stat nulla diu mortalibus usquam Fortuna titubante fides Silius 11. L. sense and carnal reason can suggest and 1. the infinit mercy and tender bowels of our God if known and duly pondred may silence our unbelief and banish all our fears when we draw nigh to him his tender mercies are (i) Nemo est hominum vel etiam diabolorum qui dicere possit se non esse participem misericordia Dei Zanch. de natur Dei lik 4. q. 3. over all his works Ps 145.9 his mercy is great unto the heavens Ps 57.10 What is said of one stream may well be applied to the great Ocean from which it floweth as a small part what is said of the word of promise and Gods fidelity in accomplishing it Ps 138.2 may truly be said of his mercy and those bowels from which the promises did spring viz. that he hath magnified that attribute above all his name Albeit all his
excellencies and properties as they are in himself be equal and infinit yet if we consider them as to their exercise and execution and their egresse as they speak towards the creatures his mercy (k) Divina misericordia tanta est ut si quis universa peccata totius mundi commisisset doleret quod tam bonum Dominum tam superbe offendisset firmiterque proponeret amplius abstinere Deus talem nunquam damnaret sed stulti sua per versitate ut conqueritur August de temp serm 109. sic volunt Deum esse misericordem ut non sit justus sed observent quae contra istorum hominum stultitiam profert idem author lib. de 10 chordis cap. 1. tom 9. fol. mihi 199. vid. loc recte enim Gregor in 1. Reg. cap. 3. v. 18. fol. mihi 252. peccare de Dei creatoris clementia presumere pelago justitiae ejus exponi est nam inquit vir doctus misericordia sine justitia non est misericordia sed fatuitas doth far out-shine all the rest and thus it hath the first and chief room in his name Exod. 3.6.7 and is most emphatically branched forth in several particulars and a word is only added concerning his justice to guard against the abuse of the former most glorious attribute by the presumption of secure sinners And this is the attribute which the Psalmist in praising of God in on Hymn must repeat twenty six several times Ps 136. See also Ps 36. Ps 103. Ps 86.5 Jonah 4 2. Joel 2.13 Exod. 20.6 c. And albeit the Lord being provok't by the ungratitude and rebellion of devils and men doth exercise his justice and severity upon the creatures he hath made yet he doth it not willingly but as it were by way of (l) Ut estendat Deus se quodammodo invitum cogi ad panas de populo suo exigendas cum gemitu quodam minatur quia enim nihil ei magis proprium est quam benefacere quoties nobis irascitur de severius nos tractat certum est pravitate nostra huc adigi quia ejus beneficientiae liberum cursum non permittimus praesertim vero propensus est ad suos humaniter tractandos dum videt indulgentiae suae non amplius esse locum quasi tristis ad puniendum accingitur Jo. Calvin in Ila 1.24 constraint Lam. 3.33 O but he delighteth in mercy That is as it were his (m) Great is the hainousness of sin that can provoke a God of so much mercy to expresse much severity that drop of gall must needs be bitter that can imbitter a sea of honey God afflicts not willingly he gives hony naturally but stings not till provoked Mr. JenkinM on Jud. 2. native and as Calvin speaketh his proper work Micah 7.18 Hence when he is diverted from that course by the madness of self-destroying sinners how doth he regrate and express a kind of reluctancy to smite and punish his poor creatures Isa 1.24 Hos 11.8 9. and how pathetically doth he hold out his complacency and delight when there is in his people such a frame and disposition as is capable of mercy and lament as it were when it is wanting Deut. 5.29 Ps 81.13 Isa 48.18 Hos 6.4 c. and shall any humble and thirsting penitent fear while he draws nigh to this full fountain and shall any tender-hearted supplicant doubt of the acceptance and prevalency of his prayers with this kind and gracious God O ye jealous and suspicious ones I ye know not who he is with whom ye have to do who dare entertain such base thoughts of the infinit mercy and tender bowels of our God Ah! what are the bowels of the most compassionate mother towards the Son of her womb they are but a dark shadow of his love and like a drop to the Ocean Tam pater nemo c. Isa 49.15 God (n) Joh. 3.16 so loved the world that there was none amongst the creatures and nothing in any of them to be found to make out the comparison this was such a sic saith one as had not a sicut And yet ye will confidently ask what ye stand in need of from your earthly Parents and cannot ask from your Father in heaven without fear and doubting Ah! let us be ashamed and humbled for our base and unworthy thoughts of that most glorious attribute of God which he most manifesteth and would have most magnified It s thy desire to have and how would it delight thee to receive what needeth then discourage thee while thou comest to ask from him who is more willing and ready to give then thou to ask or receive He delighteth in mercy and to do good He is goodness it self goodness in the abstract and the goodness of the creature scarce deserveth the name Now it is the nature of (o) Bonum est sui communicativum diffusivum goodness as Philosophers affirm to diffuse and communicate it self It s true God is a free agent in the communication of his goodness he dispenseth it according to his pleasure but yet he is and hath declared himself to be alwayes ready to pity and shew mercy to the indigent and that he will rejoyce over his servants to do them good Deut. 30.9 Jer. 32.41 Ps 35.10 c. O ye of little faith I why do ye then fear and by your unbelief obstruct your own mercies If saith (p) Profluens largiter spiritus nullis finibus premitur nec coercentibus claustris intra certa metarum spatta refraenatur manat jugiter exuperat offluenter nostrum tantum sitiat pectus pateat quantum illuc fidei capacis afferimus tantum gratiae inundantis haurimus Cypr. lib 1. epist 2. Cyprian ye had faith to receive he hath a hand to give without measure above all that ye can think or ask Thus we have as it were Gods natural propension to do good to his creatures to which 2. we may add that morall obligation to shew mercy to his servants with whom he hath made a Covenant he to whom none of the creatures could set bounds nor oblige hath of his own good pleasure made known to us in his promises that way of mercy in which he will walk towards us so that now we have the credit of heaven and the truth and fidelity of the great King morgaged as it were for our security and shall we still fear and distrust and by our jealousie and unbelief dishonour the high and lofty one who hath stoupt so low as to bring himself under the obligation of a (q) And not one promise but so many and concerning not some few and small things but whatsoever may make for our good and happiness here and hereafter 1 Tim. 4 8. 2 Pet. 1.3 and therefore the Apostle there had reason to admire the exceeding greatness and preciousness of the promises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promise and to confirm it by an oath that by two immutable
all the other affections of the soul to be sinfull and that they should be abandoned but we would rather think with this Author Serm 2 Pag 16 that beleevers must not be stocks altogether senceless of Gods judgments and dispensations towards them As for these sinfull grounds and effects of this sorrow which be mentioneth Page 141 142 144. these may and should be guarded against But why doth he not as well condemn all fear as sinfull there will be found to be parity of reason here and yet he pleads for such a kind of fear as not being sinfull See Serm 2. sorrow that we may not desire and pray for we (i) Quomodo Paulus desideraverit mortem quam sibi inferre non liciut statim videbimus must not set our hands a work against our heart and tongue nor make our prayers and endeavours to be at such variance and contrariety but we may not procure afflictions nor cast our selves in the furnace but should use the means for keeping us from and bringing our feet out of the fetters the law of God and nature obligeth us to the duty of self-defence and preservation from such evils we will not rashly condemn the practice of holy men of old those eminent Martyrs who in the time of persecution did offer themselves to the flames not knowing but they might have been stirred up by an heroick and extraordinary impulse the Lord intending to make their ashes the seed of the Church for as their courage and zeal did strengthen their brethren and encourage them to stand So it invited strangers to come and embrace the faith but their practice is no warrand to others not being in the like case nor so moved and strengthened to follow their foot steps and even among them some by their fall did leave us a warning to mind our own frailty and not to be rash in running upon trials without a call least our courage fail us while we are in the waters And thus though the great Physician can extract honey out of the sowrest herbs and make the most bitter pills medicinal and healthfull to us yet we are not licenciat to take and prescribe to our selves such a remedy as nature first and last sinless and corrupt abhorreth such a course and diet So the Lord whose commands are equal and full of condescension hath not made that an object of our choice and desire neither will he prescribe a bitter potion when cordials are more pertinent he k doth not afflict willingly and there is no time when we can say that the rod would do us more good then mercies and therefore we must never take upon us to determine and to prescribe to our selves that which the only Physician of souls hath reserved in his own hand but supposing his appointment and while in his holy providence he calleth us to suffer we are commanded to submit and patiently bear the chastisement of the Lord to hearken to the voice of the rod and to improve it as our talent but thus it is not made an object of love and desire but is left to be the matter and an occasion to exercise our patience submission and faith and thus while we are in the furnace we should pray for the sanctified use of it and before we be called to the trial we should prepare for it and pray that the Lord would fit us for and do us good by every rod and trial he purposeth to exercise us with and would make these as well as our mercies contribute for and all work together for our good according to that word Rom. 8.28 Obj. 1. What God promiseth that we may pray for but the Lord promised to hedge up the way of his ancient people with thorns and by cross dispensations to drive them in to their first husband Hos 2.6 7. This is clear saith a late Author from Psa 89.31 32. where in the midst of the promises that of visiting their iniquities with rods is put in the bosome and if it were believed that crosses were the accomplishment of the promises it would help a Christian to much humble submission and holiness under the cross Ans In both these Scriptures as frequently elsewhere threatnings are mixed with promises and both may well be said to belong to the covenant the promises as its object yea rather as its integral parts and the threatnings as the hedge to keep us within the bounds of the covenant and as a cord though sharp to draw us back when we step aside and do not perform the conditions to which the promises are annexed and thus both threatnings and rods which are the execution of threatnings to the Saints may be called evangelical as proceeding from the same fountain from which the promises do flow and having a like gracious event and effect afflictions to them loss as it were their nature and name and though in themselves they stil continue to be bitter and evil yet to them they prove good they are fatherly chastisements and medicinal corrosives and still the object of the threatning though as to the sanctified use of them and the good reaped by them they may fall under a promise indirectly in obliquo But thus not the rod it self but the fruit of it is the proper object of the promise and this may be desired and prayed for You will say that the Saints are afflicted in faithfulness Psa 119.75 and therefore their crosses must be an accomplishment of some promise Ans Fidelity and faithfulness appeareth as well in accomplishing threatnings as promises and thus the Psalmist in the words cited explaineth their scope while he saith I know O Lord that thy judgments are right viz. according to thy righteous threatnings and thus he justifieth the Lord in all the evil afflictions and trials he had met with 2. Obj. What is good may be desired and may be the object of the promise but afflictions were good to David for saith he It is good for me that I have been afflicted ver 71. and gives his reason ver 67. and 71. before I was afflicted I went astray but now c. And we may here again argue thus That which is matter of praise to God because he hath done it may be a fit material of our prayers to him and we may desire that he would do it but if we view that context we will find the Psalmist there collecting and gathering together motives and grounds of praise and he reckoneth his afflictions as not the least Ans The Prophet calls not his afflictions good they being of themselves evil and bitter and for removing of which he prayed most frequently and fervently and praised God when and because he removed them but he saith that it was good for him that he was afflicted thus pointing out the sanctified use and fruit of the rod for which he had reason to praise God yea and now all things being considered it was better for him that he was afflicted then if he had
at or about that very time when thou art most instant and earnest in prayer for it as Peter was sent from prison to the Church while they were assembled to pray for him Act. 12.12 2. if in the most fit and acceptable time as first when thou hast most need and thy extremity is great as Peters delivery in that night which Herod had decreed should be his last Secondly to encourage thee against some new trial and conflict Thirdly when thy heart is most weaned from such a temporal mercy and thus thy heart is fitted to receive and improve it which otherwise might have proven a wofull snare and might have become thine Idol if it had been given before the inordinacy of thy affection was cured as the Lord doth not with-hold such mercies from his servants out of want of love So neither so much for what is (i) Former sint if bewailed and pardoned do not hinder the success of prayer past as for the present evil disposition of their hearts and to keep them from hurt thereby 3. If we see the Lord observe as it were some proportion in his dealing with our prayers and walk as there is often a proportion between sin and the punishment of it So between our work and reward and thus when thy desires were spiritual and thy prayers fervent thy success in business was proportionable but now thou art grown faint in prayer and negligent in thy walk and all thy hopes are as it were dasht and now while (l) Exod. 17.11 Meses his hands fall down Amaleck prevaileth if as the more pure and spiritual thy ends in praying were the mercy proveth the more pure and stable and the less zeal and fervency thou expressed in prayer and the more self-interest did prevail the more of bitterness and worm-wood is mingled with the mercy when granted c. and how should the consideration hereof that the Lord will notwithstanding our failings yet regard and in some manner answer our prayers and discover his hand that he takes notice of our way and walk how should this 1. humble us for our manifold failings and not regarding the Lords hand 2. stir us up to thankfulness for thus warning and waiting upon us and filling our hands with so many mercies 3. provoke us to diligence and circumspection zeal and sincerity in every part of his worship and in our whole course and conversation 4. We may discern whether our mercies be given in answer to our prayers by their (m) Ibid. cha 8. effects upon the heart as 1. if they prove not fewel to feed thy lusts but do rather kindle thy zeal for and love to God if they draw thy heart nearer to him and make thee rejoyce more in his favour discovered by the giving of such or such a mercy then in the thing it self and to prize it as a greater mercy that thy prayer hath been heard then that such an outward thing hath been given 2. If the receiving of mercies enlargeth thy heart with thankfulness self-love makes us more forward to pray then to give thanks but thankfulness of all duties proceeds most from pure grace if then the Spirit of grace doth stir thee up to praise God for his mercies he hath helped thee to pray and to obtain such a mercy by thy prayer it must then be a good sign that a mercy hath been won by prayer when it is worn with thankfulness 3. If the receiving of mercies make thee carefull 1. to pay thy vows made in prayer and 2. to improve what thou hast received to the honour of the Giver it is an evidence that such mercies have come from God otherwise they would not thus lead in to him 4. If thou look over second causes by faith acknowledging his sole hand who governeth and ordereth second causes according to his pleasure it is an evidence of thy dependence on him and that thou hast prayed in faith and so must have prevailed 5. If the mercy obtained encourage thee to continue in prayer and in all other cases to run to God making thee say with him therefore will I call upon God so long as I live Psa 116. 1 2. if it quicken thy diligence and strengthen thy faith in prayer it s a token the Lord hath spoken and thou hast heard his answer 6. If with the mercy there come some evidence of love if the Lord smile upon thee and lift up the light of his countenance and intimat his favour there will be no place left for doubting since thou hast not only a love-token but a letter also with it to bear witness of his love And 7. the event will bring with it an additional confirmation that such a mercy hath been obtained and sanctified by prayer if it prove a real and stable mercy if the trouble vexation and snare that otherwise might accompany it be removed it may be an evidence that it is a blessing indeed Prov. 10.22 Now for the right (n) A Caution improvement of these directions I deny not that these and the like particulars deserve our serious consideration and when they occur may be helpfull for discovering the Lords mind in his dispensations towards us but we would distinguish and put a difference between those necessary qualifications of prayer which are required on our part and which belong to the performance it self and so are indispensably required at our hands and between those gracious dispensations which the Lord according to his meer good pleasure may impart or with-hold As to the 1. we would carefully observe those directions that concern our duty for if we be negligent in prayer and in those other duties that relate thereto or if we be loose in our walk we may fear the rod but cannot expect a gracious return to our formal prayers But 2. as to those signs that depend upon the good pleasure of the Lord to bestow or not we would beware of curiosity in requiring expecting or looking to much after them and of rashness and presumption in laying too much weight upon them if they shou d occur Therefore the safest and surest course must be not to lean too much to sensible demonstrations of providence but rather to reflect on Gods Word both on the word of promise and precept and according to that rule to judge of our prayers and their success and thus though we can espy no ground of hope and encouragment from any dispensation of providence yet if we find our prayers run parallel with the promise and the qualifications and conditions thereto annexed and that we have prayed according to the will of God both as to the matter and manner of performance we need not doubt of their success whether we have gotten the particular we askt or not But here it may be enquired whether those mercies which the Saints receive when they are on the declining hand and are negligent in their walk and cold and formal in their prayers be given in
return to their prayers Ans This question doth not concern tender Christians who are circumspect in their walk and who are busie and d ligent though not so enlarged neither have such melting affections nor such a measure of confidence as sometimes they have had in prayers and other ordinances whatever hard conclusions such may draw against themselves yet their state is safe their prayers are accepted and their mercies and enjoyments sanctified as may appear from Part 3. Chap. 2. Neither 2. do we now enquire concerning the health wealth and prosperity of the wicked and the success of their prayers and vain oblations their seeming mercies and blessings being cursed and their prayers an abomination to the Lord as hath been shown in the preceding Section But 3. we now only enquire concerning the Saints and the success of their prayers when they are under a distemper and are negligent in their soul-trade and carriage and cold and formal in their prayers we do not separate these two in the question because in practice they are seldom divided And though the most eminent circumspect and active Saints may sometimes be lukewarm and meet with little life or quickning in prayer or any other ordinance yet that is but for a short season it is but a fit not a state and abiding condition and before an answer come there may be a supply I do not say a compensation by way of merit and satisfaction for the former negligence but that there may interveen such acceptable activity and fervency in prayer as will prevail notwithstanding the fore going slackness and deadness and then whatever be the issue of their former dead and liveless prayers yet their after servency will not want a reward and their enjoyments will thereby be sanctified and their mercies will be given in return thereto and in this case there is no ground for anxiety and fear neither hath the present question place here unless it were to satifie curiosity and thus if we consider these formal prayers abstractly and by themselves and without any reference to the after enlargement and activity in that exercise we do not deny that such prayers may be included in the question though it mainly relate to a state of negligence and formality and to such deadness in prayer as hath been usual and customary and to which way hath been given for a considerable space of time during which the mercies thus prayed for have been given Unto which now we answer That such mercies should not be esteemed to be the fruit of prayer nor be given in return thereto 1. because such prayers are no prayers in Gods account since the heart is not set a work and doth not concur in such lazy performances and can that which is no prayer prevail and will the Lord hearken to any voice in (o) Though in such a case it may get the name yet it is rather the picture of prayer then the thing is self prayer that proceedeth not form the heart See Part 1. Chap. 4. 2. Because this luke-warm temper is much displeasing to God he threatneth to punish it Rev. 3.16 and will he then reward it and bestow mercies for its sake 3. Such prayers are not regular but are many wayes defective and come short of the conditions annexed to the promise of audience and therefore 〈◊〉 ought not lay claim to and cannot obtain the thing promised 4. We might here apply the several particulars required to the audience of prayer Sect. 2. which will be found to be here wanting no less then there they appeared to be lacking in the prayers of the wicked and between those two cases there is no considerable difference except us to the state of the person so that we might here resume the arguments we there used in the case belonging to that place Hence we may conclude that the Lord cannot be said to give to his children under such a distemper any of those mercies in truth and to accomplish the promises unless we understand such absolute promises as belong to the elect before their conversion or some general promises concerning the Saints perseverance repentance reformation establishment c. in which those mercies cannot be said to be directly included but out of his absolute soveraignty and meer good pleasure and therefore such a dispensation as not flowing from any covenant-transaction promise and encouragment may be altered when it shall seem good to the Lord and all those mercies thus given may be removed and the contrary evils and judgments inflicted without any breach as to the Lords fidelity and faithfulness in performing his promises they having so far (p) It is not 〈◊〉 compleat and absolute forfeiture because the right and jus in actu primo that I may so speak is not lost so that whensoever this obstruction is removed the Saints may pursue their former claim without a new grant and donations it must rather be a â—â—questration then a forfeiture forfeited a right to these as that during that state of deadness and formality in his worship they cannot plead and lay claim to any of these as belonging to them upon the account of any ordinance or duty performed by them since they come short of those conditions and gracious qualifications which the promise doth require and suppose to be in all those to whom they will be accomplished But if it be further askt whether in this case mercies be given in mercy and love or in wrath and paternal anger Ans We spake to this question in a word Part. 3. Chap. 2. Sect. 3. and now again we affiâ—m that there can be no general rule given here but we must judge by the effect and event 1. if these mercies humble us and become as so many cords to draw us in to the fountain from which they flow if they open our eyes and make us see the evil of our wayes if they engage and set the heart a work to wonder and admire the patience and kindness of him whose love (q) Cant. 8.7 many waters cannot quench and if they make us blush and be ashamed when we confider the inequality and disproportion that is between our wayes and God's wayes towards us and resolve with the prodigal though the case be not the same nor the distance so great to return and go to our Father being convinced that such a lazy and negligent walk doth rather tend to a separation from then an union with God c. if this be the fruit of these mercies they must be given in love But 2. if they lull us a sleep and make us secure as if our state were safe and our performances acceptable because successefull and thus followed with outward mercies they must be given in wrath not pure and vindictive but paternal and castigatory for this dallying in his worship and with his ordinances So that the Lord may for a while punish and chastize his children as with rods so with mercies to make us
of consolation Page 45 An objection against Christs vocall intercession answered Page 46 Christs intercession practically improven for the comfort of believers notwithstanding all their fears and doubts Page 47 Three grounds of Christs intercession viz. his office his love and his sympathy with us Page 53 Whether the Jewish Church were at a disadvantage upon this account Page 56 Christ did not interceed before his incarnation ibid. Objections answered Page 57 What his sympathy then did import Page 58 How he was then the Angel of the covenant Page 60 How the persons of the Trinity are said to appear visibly and to manifest themselves by some sensible symbols Page 61 Whether Mr. Goodwin ascribeth too much to Christs interssion while he preferreth it to his death and affirmeth that we may rest upon it alone Page 62 Whether Christ interceeds as a common person representing us Page 66 What the Jews enjoyed and what is our priviledge Page 67 The Text Joh. 16.26 vindicated Christ doth not there deny c. Page 68 Christ alwayes heard yea then while he prayed that the cup might pass from him with a large commentary on these words Page 70 Whether all Christs prayers were mediatory Page 75 Whether Christ Luk. 23.34 prayed for all those who had a hand in his death Page 75 The popish School-men argue against Christs formall and proper intercession from Matth. 28.18 ibid. Their objection answered Page 76 How and why the heavens earth c. are invited to praise God ibid. Sect. II. Whether the holy Angels and the Saints departed do pray and for what Page 78 The souls in hell cannot pray and why Page 81 Devils neither will nor may pray though Sathan may ask leave to tempt Job Page 83 Who may and ought to pray Page 85 The duty of the unconverted vindicated from Antinomian cavils Page 86 The obligation and ability of those who are not in the state of grace held forth in some few assertions Page 88 How the prayers and performances of unbelievers may be said to please God Page 94 Several arguments showing that the most wicked wretch is obliged to pray to God Page 96 Whether they may ask in faith Page 99 Whether the wicked have a promise to be heard Page 100 CHAP. VI. To whom should we pray Page 103 Whether we should pray to Christ as Mediator Page 104 We may not pray to Angels or the Saints in glory Page 106 Papists have made many new gods nay herein they have exceeded their patrons those Pagans from whom they borrowed and learn'd this new point of divinity Page 107 By what steps this Pagan doctrine crept into the Church Page 109 The Jewish Chruch in her worst times did not fall into this error nor the Christian for the space of some hundred years Page 109 Who were the first authors and abetters of this platonick dream Page 111 When was it generally received Page 115 Bellarmin his impudence Page 118 Of the glass of the Trinity Page 120 Erasmus his sarcasme Page 122 Whether Papists maintain that the Pater noster should be said to the Saints Page 125 Whether he can be a Mediator of intercession who is not also a Mediator of redemption Page 129 Many abominable blasphemies in Mary her Psalter Page 130 Papists make Saint-merit the ground of Saint-invocation Page 131 Cassander's confession with Vives his regrate Page 132 Popish self-conviction Page 135 There is a difference between praying the Saints to pray for us and praying to the Saints that they may pray for us Page 137 The popish argument from miracles answered ibid. What honour we owe to the Saints in glory Page 138 A word of application ibid. CHAP. VII Of the matter and object of prayer Page 140 Sect. I. We must have a warrant to come to the throne of grace and what to ask Page 141 The will of God the sole rule of prayer but not his purposes and decrees though revealed and made known to us Page 142 Three things must concur for consttiuting the rule of prayer Page 147 What kind of promulgation is necessary Page 148 The practise and example of others not a sufficient warrant Page 150 The promise alone a sufficient ground of prayer Page 152 Objections answered Page 154 Providence is not our rule Page 158 How far it may declare the will of God and our duty Page 160 Whether and how far we may make use of the dispensations of providence in our personal cases which are not particularly determined in the Word answered in several conclusions Page 165 Whether we may go to the Scriptures and make use of that passage which first occurreth if pertinent to our case Page 175 How far providence may be directive and helpfull for constituting us in any place â—tate or relation Page 176 Sect. II. For what things and in what order should we pray Page 179 We may safely go as far as the promise and ask every thing that is good Page 180 The Messalians denying that we may ask temporals confuted Page 182 Objections answered Page 185 Socinians Jesuits and Arminians cannot tell what they ask from God while they pray for temporal mercies Page 187 Our motives should be rationall and spirituall while we pray for temporals Page 189 Whether smaller mercies may be particularized and expresly askt Page 190 We must not pray peremptorily for any temporal mercy though more earnestly for some then for others Page 191 Our prayers for temporals are not in that sense conditional in which a logical enunciation Page 194 Under what condition should temporals be asked and whether at all times we should reflect upon that condition Page 196 We should not only ask the use and possession of but also aright unto and the blessing with our mercies Page 198 The difference between the Saints and the wicked as to the right unto and enjoying of outward mercies Page 198 Whether we may pray that such a mercy may become a blessing that we may get and receive it Page 196 Motives to pray for temporals Page 200 Spirituals must have the precedency else we loss both spirituals and temporals and will receive neither the one nor the other in answer to our prayers Page 204 The promises of grace distinguished from the promises to grace Page 208 Whether such as are yet under the spirit of bondage may plead the absolute promises Page 209 None can absolutely and in faith pray for grace as to it's nature and being but upon a mistake of their condition but we may and should thus pray for the measure and a further degree of grace Page 211 An evasion confuted Page 214 Another evasion Page 215 What an absolute promise doth import Page 216 What it is to pray absolutely Page 217 How the promise is the rule of prayer Page 218 Whether those prayers that have for their object a further perfection and measure of grace be alwayes answered Page 220 It is difficult to judge concerning the measure of grace Page 221 Why we must
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
2. To pray is but to seek Mat. 7.7 O! but if thou wouldst find thou must seek with all thy heart and with all thy soul Deut. 4.29 Thou must seek God diligently Heb. 11.6 Thou must first seek the Glory of God and prefer holiness to the world Mat. 6.33 otherwise though thou wouldest seek God daylie thou wouldest not meet with successe Is 58.2.3 If thou choose not the fear of the Lord though thouseek him early thou shalt not find him Prov. 1.28 29. And therefore we are commanded to adde wrestling and striving to our seeking that we may prevail Rom. 15.30 3. If we will but knock or cry it will be opened to us Mat 7.8 O? but it is the cry of such as fear him that he will hear Ps 145 19. If we harken not to God while he calleth and cryeth to us in his word we may cry howl and complain as much as we will and he laugh at our calamity and mock when our fear cometh Prov 1.24 26 28. Hos 7.14 It s true our Prayers and praises are the fruit of the lips Heb. 13.15 Our tongue must be employed in honouring our God and the lips that are thus employed must not be feigned Ps 17.1 They must follow the heart and expresse what it enditeth Ps 45.1 Thy words must be the fruit of meditation Ps 5.1 The eyes of the Lord are upon the righteous and his ears are open to their cry but the face of the Lord is against them that do evil to cut off their remembrance from the earth Ps 34.16 17 And then if thou wouldst have the door opened unto thee while thou knockest thou must open to Christ while he stands at thy door and knocks Rev. 3.20 Otherwise though thou wert his spouse he will withdraw for a while and shut the door upon thee Cant. 5.2 6. 4. To Pray is but to desire for the Lord will satisfie the desire of every living thing Ps 145 16. O! but whatever the Lord out of his general bounty doth for satisfying the natural desires of bruits and brutish men yet as a father he will not bestow covenanted mercies upon any who are not his children he will thus only satisfie the desire of them that fear him v. 19. and of such as walk humbly before him Ps 10 17. 5. We need do no more but look unto God and he will save and deliver us Is 45.22 O! but thou must look unto him with the eye of faith and with a mourning eye thou must in bitternesse look upon him whom thou hast peirced Zech. 12.10 He that looks to God for good things must shut his eyes from seeing evill Is 33.15 16 17. Otherwise thou mayest till thine eyes grow dimme look for peace but no good will come and for a time of health and behold trouble Jere. 8.15 14. 6. If wee draw nigh to him he will draw near to us with mercies Ja. 4 8. O! but we must draw near to him with the heart and not with the mouth only the Lord is nigh only to such as are of a broken heart and will only save such as be of a contrite spirit Ps 34.18 But wo to them that draw nigh to God with their mouth and honour him with their lips and remove their heart far from him he will draw nigh to such but in wrath and judgement Is 29 13 14. If such open their mouth he will lift up his Hand against them O! but if thou hearken to what proceeds from the mouth of God and walk not in the lust of thine own heart then open thy mouth as wide as thou wilt and God will fill it Ps 81 10 11. 7. If we will but lift up our hands unto him we will be satisfied Ps 63.4 5. O! but first we must lift up our soul Ps 25.1 and then lift up holy hands without wrath and doubting 1. Tim. 2.8 We must wash and make our selves clean otherwise the Lord will hide his eyes when we spread forth our hands Is 1.15 16 c. As to the second sort of expressions the Scripture sheweth how the Saints should be enlarged in Prayer and that often they have (a) Is 40.31 mounted up with wings as Eagles when they look towards the Throne and that they have run without fainting and weariness that they should cry (b) The pagan King could preach this point of Divinity mightily unto the Lord Joh. 3.8 and pour out their heart like water before his face Lam. 2.19 and pray night and day exceedingly 1. Thess 2.10 and make their bed to swim and water their couch with their tears Ps 6.6 and alwayes labour fervently in prayers Col. 4.12 and (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Metaphor from the Grecian Games and Combats in which as the Poet saith Multa tulit fecitque puer sudavit alsit vid. Scap. lex § 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Hammâ—nd on 1. Thess 2.8 strive and wrestle as in an agony Rom. 15.30 and pray alwayes watching thereunto with all perserverance â—ph 6.18 and never faint in praying Luk 18.1 and seek God diligently and with the whole heart and soul Heb. 11.6 Deut. 4.29 never hold their peace day nor night and keep no silence Is 62.6 Ps 22.2 and ask in faith nothing wavering Jam. 1.6 and still wrestle with tears and supplications untill they prevail Gen. 32.24 26. Hos 12.4 c. Thus the Saints should be and have been enlarged upon special occasions trials and temptations while the Lord hath poured out upoh them the spirit of supplication and hath filled their sails with a more then ordinary gale and if thou hast not met with such trials praise him who hath condescended to thy weakness but make not what should be a mark and scope at which thou shouldst aim a mark and rule whereby to judge of thy state and condition or of Gods accepting of thy performances and oblations CHAP. III. Prayer described 1. Pet. 2.5 Ye are an holy Priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ WHat Bias the Philosopher from an heroick moral Principle could say when his Countrey Priena was spoiled that enemies could not spoil him his baggage was light and could easily be transported for said he I alwayes (a) Omnia mea mecum porto Quaemea sunt virtus dat ars baec omnia mecum Porto Reus ad Symb. Fl. Pl. Valent. Imp. carry all mine about with me this may every true Israelite more truly say and upon better grounds There be two lessons 1. That of self denyal Mat. 16.24 2. Of true contentment Phil. 4.11 12. which cannot be learned in all the pagan Academies in the world It is the honest Christians incommunicable propriety to know with him Phil. 4.12 how to want and how to abound but though he can well bear the want of so many things yet he cannot while in the field surrounded with enemies while in this wilderness and exposed to the violence of so many robbers
hast principalities and powers to wrestle with though thou be justified through faith in his blood his ransom and intercession make hell to rage the (m) Math. 12.29 strong man must be disquieted when he seeth his house spoiled and the captive set at liberty he will pursue but he shall not overtake he shall not be able to bring back though he may vex and molest the prisoner And our blessed Lord shall bruise him under thy feet shortly Rom. 16.20 And in the mean time all the calumnies and reproaches all the lybells and challenges which this (n) Rev. 12.10 accuser of the brethren can bring against thee shall be cast over the bar he hath no moyen at court he will get no hearing and therefore the Apostle had reason to break out in that triumphing exultation and say who either in hell or earth for in heaven there is none shall lay any thing to the charge of justified sinners who is the devil or man dar challenge them Is not Christ at the right hand of God appearing there for us to go betwixt us and all the accusations can be brought against us If any can object against the worth of his blood the sufficiency of the pryce he hath payed and the grounds of his intercession let him speak but otherwise the sinner is secure Rom. 8.3 34. 1 John 2.1 Oh! but you will say I know it is so of a truth devils and men cannot wrong me but can I not wrong my selfe may I not through my folly ask a serpent in stead of a fish nay and take it into my bosome till it sting me to death Ans Thy Advocat will not undertake a wrong cause he will not wrong thee though thou wouldest wrong thy self he will appear for thee and against thy foolish suit and he will say Lord pity that poor deluded creature for whom I have shed my blood (o) Ps 140 8. grant not his foolâ—sh desire further not his wicked device against himself but though he hath askt a (p) Luk. 11.11 scorpion let him have an egge And the (q) Mat. â— 11 father will say let it be so let him have a corrosive as most profitable rather then a cordiall to feed his disease let him him have a bitter potion for his health will the great Physitian say rather then that delicious cup of poyson which he desires he will give what is good but he will suffer no evil to touch him Ps 84.11 Ps 121.7 And if at any time for thy tryall he suffer thee to fall he will raise thee up again thou shalt not for ever be left in the snare thou canst not (r) Ps 37 2â— utterly perish none is able neither Sathan nor thy lusts to pluck the out of Christs hands and he will not quite his grips for one that is weaker then himself he will never part with thee Joh. 10.28 But you will yet say O! but as we are thus ready to mistake so also to forget or not mind our condition our wants and necessities and we are exposed to so many tryalls temptations and hazards that we cannot foresee them Ans But yet our Redeemer and Head discerns them all alar off he did forsee Peters fall and prayed for his recovery and thus provided a remedy before the patient knew of his disease Luk. 22.31 32. He will not wait till we imploy him he will do as our need requireth though we be not sensible and do not know what we stand in need of O! but you will reply if I did stand in need of some few things only this were some door of hope but my wants are so many that I cannot expect a supply of them all What shall I have so many helps and so much provision for my journey shall Manna daily be rained down on my tent while I am in this wildernesse and the immortall crown of glory put on my head so soon as I enter into the promised land If I were a Moses Daniel or Job it were not so much but how can I believe that such a vile and wretched sinner as I shall be thus dealt with Ans O! but behold thy Advocat with a pryce in his hand to lay out for all thy debts and to purchase all thy mercies if the cry of his blood do not outcry thy sins if his merits be not greater then the mercies thou desirest thou mayest fear but since his treasures can never be exhausted since they are indeed such as the Sparish ambassadour alluding to the golden mines in Jndia said his Masters were without a bottome O then let your joy be full the father will look over all thy imperfections and blemishes all thy sins and provocations though never so great and many and he will look to him who stands at his right hand who hath made a mends for all the wrongs thou hast done and who is the (Å¿) 1 Joh. 2.2 propitiation for all thy sins and he will say I pity this ungrate wretch I freely pardon all his offences for thy sake since he hath come unto thee and given thee his employment since he hath intrusted his cause to thee it shall not miscarry I can deny thee nothing let him have his desire ask what he will he shall have it Mat. 7.7 c. And our blessed Advocat will turn to thee and say I have dispatched your businesse ask and spare not and whatsoever ye shall ask be it never so great if good for you I will give you my word which is surer then all the bonds ye can imagine ye shall receive it that your joy may be full Joh. 16.23 24. Joh. 14.13 14. c. Oh! will you ponder these strong supports of faith these sure grounds of consolation and ye who did never yet fully believe nor could be comforted by that great word of (t) Though it be set down by way of narration promise Rom. 8.28 I did indeed will you say think that God did bestow many good things on his honest servants here and that all should be well with them hereafter but that all things all the crosses and losses all the tryalls and various dispensations of providence that befall them here in their pilgrimage should contribute and work together for their good I never could be perswaded to believe I did not imagine that such a thing was possible especially since sense and reason and the daily complaints of the Saints did step in as so many evidences and witnesses to depone that it was not so O! ye jealous and suspicious ones ye who walk too much by sense and are so (n) Luk. 24.25 slow of heart to believe this word of truth O! thou who dost not prize thy priviledge and art not thankfull for thy mercies which thou wilt not know or acknowledge remember who Christ is and what he is to thee what he hath done and suffered for thee and what now is his work and businesse what desires he (x) See
will be his Advocat but if he sin he who came to (e) 1 Joh. 3.8 destroy the works of the devil will not own such a one who doth the devils work But yet for thy comfort O mourning sinner it s written If any man sin c. It s true it is written that thou shouldest not sin these things write I unto you that you sin not saith the Apostle by way of preface and to ward off a mistake that we should not sin is the end and designe of all our rods and mercies of all the Scriptures and of Gods works towards us of Christs death intercession c. But yet if any man sin out of ignorance frailty c. Christ pitieth them he will not desert their cause he will not justifie them in that nor plead for a liberty for them to sin but he will plead for a pardon and that they may be preserved from sin there after Ah then beware thou abuse not this mercy and rare priviledge say not we will sin that Christ may pity us and plead for us it s a sure signe of a gracelesse soul to say let us add sin to sin that grace may abound how doth the Apostle abominat such a vile inference Rom. 6.1 Though the Lord to magnifie the riches of his free grace may make grace abound where sin hath abounded Rom. 5.20 yet if thou wilt cause sin abound because grace hath abounded it is an evidence that grace hath not and if thou continue in that desperat resolution never shall abound to thee and though Christ will plead for sinners yet if thou dare sin that he may plead for thee thou hast reason to fear that thou art none of those for whom he doth or will plead But you will say if Christs intercession be such a sure and exquisite ground of consolation and confidence the people of the Jews must then have been in a sad condition they being destitute thereof Ans There be two extreams which wee should here shun the one making it begin too early the other making it too necessary and laying too much weight upon it As to the 1. Some imagine that Christ before his incarnation did interceed and thus as God for then he was not man he must appear and pray for his people We will not repeat what hath been already said against that opinion only now let us briefly view the arguments already brought or which we conceive may be made use of for that strange as it appeareth to us assertion 1. It may be objected that we have the Mediators reverend interposing represented to us in that parable of vine-dressers interceeding with the master Luk. 13. beside what is holden forth by the typicall services pointing out Christs intercession Ans We need not now run to that acknowledged rule (d) Theologia symbolica non est argumentativa Symbolick Theology is not argumentative We must not extend a parable beyond it's scope and it is certain the (e) See Diodati English Divines Dr. Hammond c. intent of this parable was nothing else but to hold out the Lords long-suffering and patience towards that people and the inevitable ruine of all those who notwithstanding would continue in their unbelief and disobedience And as for the vine-dresser who interceeds that the fig-tree might be spared (f) Quisque suae vineae cultor Theoph. in loc Theophylact thinketh that every man is the dresser of his own vine (g) Cajet in loc Cajetan will have Michael the Arch-angel who saith he was set over the Jews to be their Guardian to be this vine-dresser Others as (h) Cultor vinea suus cujusque Angelus custos Theoph. ibid. Theophylact in his second conjecture will have every mans proper tutelar Angel to be this vine-dresser and intercessor the English Divines do think the faithfull Ministers to be their vine-dressers for they like (i) 1 Cor. 3.6 Exod. 32.31 1 Sam. 12.23 Amos 7.2 5. Paul and Apollo do plant and water the vine-yard and lâ—ke Moses Samuel and Amos do interceed for the people committed to their charge And Christ as Cajetan thinketh is rather the Lord then the dresser of the vine-yard But though we would yeeld Christs Intercession to be here adumbrated as certainly it was in several types yet that is so far from concluding the point for which it is alledged that it doth sufficiently confute the same For what is typified is not as yet exhibited and therefore these shadows as useless must evanish when we may behold the substance and truth 2. Object Sympathy is a main ground of intercession but there was sympathy flowing from a covenant-relation before the incarnation Is 63.9 In all their afflictions he was afflicted in his love and in his pity he saved them Ergo. Ans These words are spoken of the Father the Angel of whose presence is said to save them and whose Spirit is said to be vexed v. 10. as usually in Scripture the holy Ghost is called the Spirit of the Father so by the Angel of Gods presence there judicious Interpreters do understand the Mediator the eternal Son of God so that the former words cannot be meant of him according to that appropriation of works and attributes which is frequent in the Scriptures albeit it be certain that as to the thing it self which is here spoken of none of the persons of the blessed Trinity must be excluded And therefore we Answer 2. That this is a metaphorical and borrowed kind of Speech taken from the manner of men as the Jewish Doctors cited by the (k) See the English Divines and Dio. dati on the place English Divines well observe like unto that kind of expression in Deut. 32.10 Psal 17.8 Zech. 2.8 c. And therefore sympathy in the Lord Jehovah as a (l) A revâ—rend late Divine whose memory is precious in this Church whose arguments may be abused and drawn a greater length then they will go or were aâ— we may conceive intended by the Author doth grant what we have here alledged from him and which of it self is most certain and by that concession giveth us ground to interpret his assertion as spoken rather of a symbolick and typical then proper and personal intercession as may also further appear from the several replyes here made to what is objected from him and therefore do we now mention that judicious Divine not that we might confute but that we might thus essay to vindicat his assertion judicious Divine speaking to this purpose saith doth only import 1. That he knoweth the afflictions of his people 2. That he mindeth help to them and so this kind of sympathy cannot infer intercession otherwise all the persons of the Trinity must be said to interceed for us But that sympathy which we made the proper and immediat ground of Intercession was that real humane and proper Sympathy which is in the humane nature of Christ whereby he is said to be touched with the feeling
up and what crop could then be expected from that stony ground Thou mayest indeed make some steps towards the right way and yet weary and sit up long ere thou come to it but canst thou tell me the man who took this course and constantly pursued it who continued instant in prayer and met with a repulse Let Antimonians then bark and declaim against duties and the use of the means God hath appointed yet rest thou on Gods Word who hath said (h) Mat. 7.7 ask and it shall be given you whoever thou art thou art not excluded unlesse by refusing to perform the condition thou exclude thy self seek and ye shall find knock and it shall be opened unto you But what ground of hope and expectation can these Seducers hold out unto thee if thou wilt not ask I know not Though the Lord hath been (i) Isa 65.2 found of them that sought him not yet there is none found of him whom he stirreth not up to ask so that if thou do not ask thou shalt never receive there is (k) I speak of the adult the Lord hath a way unknown to us for saving young ones none in heaven who were not supplicants on earth But Ah! though none of you do seruple concerning your duty and though you think your labour would not be lost yet how many of you are practical Antimonians though all of you abominate their doctrine yet too many of you make it the rule whereby ye walk ye will not speak against prayer yet whoever heard your voice in prayer except in a customary formal way ye will not condemn them who pray and yet will rather damn your own souls then pray ye dow not away with the doctrine of deluded sectaries and yet ye dance as their pipe playeth What is said of hereticks Tit. 3.11 may well be applied to such Atheists they are self-condemned they are (l) Rom. 2.1 unexcusable in judging Antimonians while they walk according to the rule they set before them I have too long insisted on this point But my main aim was to hold out a caveat for preventing this practical Antinomianisme which accompanieth an Orthodox profession and I will say no more now to the speculative Antimonians these wretched opiniators after I have mentioned their cruelty not only to the wicked in shutting the door on them but also to the Saints in excluding or as we may call it excommunicating them from this solemn and soul-comforting Ordinance yea then when they stand most in need of consolation to wit in their sad nights of desertion when neither sun nor moon doth shine upon them when the Lord withdraws the refreshing beams of his countenance and the sealing and witnessing testimony of his Spirit that (m) Job 29.3 candle of the almighty whereby we might be guided and encouraged in the greatest darkness occasioned by the ecclipse of creature-comforts when they are thus as it were hopelesse and helplesse when they cannot see to read their names written in the book of life nor discerne any seal at their charter and thus are in hazard to draw sad conclusions against themselves O! then must these (n) see Ephr. Pagit loc cit miserable comforters say to these children of light while they are thus walking in darknesse beware that ye draw not nigh to God since ye are not assured of your adoption and reconciliation for if ye have the least jealousie and suspicion the least scruple and doubt concerning his love ye may provok him to become a consuming fire unto you if you should draw nigh to him nay say they these legall terrors and spirit of bondage and the want of assurance do not only evidence some present distemper and fit of unbeliefe but also the want and absence of faith and therefore those doubters must be enrolled with unbeleevers and such must be (o) See Pagit loc cit legall preachers who exhort either the one or the other to pray CHAP. VI. Of the object to which we should direct our Prayers Whosoever calleth upon the Name of the Lord shall be saved Rom. 10. v. 13. How shall they call on him in whom they have not believed v. 14. 1. We will shew to whom we may and should direct our prayers 2. To whom we may not bow the knee not to Saints or angels nor to any other creature and accordingly this Chapter may be divided in two parts Sect. 1. To whom should we pray NOt only 1. the word of God and 2. the practice of all the saints but 3. the very light of nature these reliques of sound reason yet abiding in corrupt man and 4. the practice of heathens and pagans do clearly shew to the blindest ey that prayer and every part of worship should be directed to God for although the nations were foolish and ridiculous in their apprehensions of God yet whatever they fancied to be God to it they did present their supplications We need not then spend time in demonstrating so clear and unquestionable a truth for not only 1. Gods soveraignity in governing the world according to his good pleasure 2. his omniscience 3. his power 4. his mercy and tender bowels ready to pittie and relieve his creatures c. but all the grounds and reasons that hold out the necessity of this duty do also prove that it should be directed to God But whether or not we should pray to Christ as Mediator and perform any point of worship to him under that formality is questioned in the schooles I say that its disputed whether or not Christ should be worshiped under that reduplâ—cation and formality for otherwise its certain and will be denied by none who professe the name of Christ except the blasphemous Arrians and Socinians these fighters against the God-head of the Mediator and yet these do not agree in this amongst themselves Socinus himself with many of his Disciples pleading for the adoration of Christ against Franciscus Davidis and his party though not (a) Franciscus Davidis challengeth Socinus of idolatry for woâ—â—â—â—i 〈◊〉 ameer creature and Socinus denyeth that such should be acknowledged for brethren who will not worship the redeemer vid. Socin de ador Chris advers Christ Franken in epistol Hooâ—nb Soc. conf tom 1. lib. 1. cap. 9. consequentially to his principles all Divines I say whether Popish or Protestant agree in this that the Mediator should be worshâ—ped adored and invocated that we should trust in him and pray to him who is over all God blessed for ever amen Rom. 9.5 Yet there be two particulars that here fall under debate 1. under what formall reason and consideration Christ should be worshipped 2. whether or not our worship be terminated in his humane nature if it doth share with his God-head in that worship which is tendered up to the Mediator in whom the divine and humane nature are personally united But since these questions belong to another subject and here only occasionly fall in as
a frustrable and inefficatious will and desire in God but this phrase doth only import Gods serious approbation of the works of righteousness and detestation of the contrary Jesuiticall and Arminian glosse those works while he is speaking to the rebellious and disobedient who have slighted his laws and casten all his statutes behind their backs Ezek. 18.23 32. Ezek. 33.11 Hos 6.6 1 Sam. 15.22 Isa 61.8 Mat 9.13 2 Pet 3.9 c. 3. There must be an intimation and promulgation of this decree and appointment and a declaration of those things that would be well pleasing and acceptable to God It s disputed amongst (l) Gratian. ap in istis temporal d. 4. leges instituuntur cum promulgantur vid. juto civ meth Con lag part 1.13 ubi cit l. digna vox de leg c. Lawyers and (m) Vid. Tho. 1.2 quaest 90. art 4 Com. ad loc School-men whether humane laws do bind and oblige before they be intimated and made known and what sort of promulgation is necessary but this question is more thorny and difficult while it is applyed to divine laws which were not pertinent for us here to debate yet we expect that none will deny that some sort of promulgation and intimation is necessary unlesse it be granted that reasonable creatures may be obliged to a blind and brutish obedience yea obedience in such a case were not obedience for though there may be some part of conformity to the law and so a kind of material obedience yet properly it cannot be so called because thus to obey doth import the law and command to be a motive and so must be known engaging and prevailing with us to do And that Gods law doth not impose an obligation where there is no kind of promulgation may be collected from Rom 2.12 where the Apostle affirmeth that Pagans who had not the means for attaining the knowledge of Gods will revealed in the Scriptures shall not be judged by the Scriptures and that word which they could not know hence Divines affirm their ignorance of the mysteries of the Gospel and their infidelity to be negative and not privative But we did say that some sort of signification and promulgation was necessary not determining the particular way and maner but from that Text it doth appear that a formal promulgation by voyce or writ is not necessary for God did not thus communicate and impart any law to Pagans yet they shall perish and be judged by a law and be condemnned for their disobedience unto that law which was not written as to them with pen and ink but with the finger of God ingraven on their hearts ver 15. The Lord did implant and radically promulgate a law to them while he infused into them a reasonable soul whereby they might know and discern between right and wrong good and evil There be many practical (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 practicae principles of moral equity which the light of nature can discover and were known to heathens yea the most of duties prescribed in the decalogue are to be found in the writings of Plato Cicero Seneca Plutarch c. We might ascend higher to the first and primaeval principle that light and sound reason which was in Adam before the fall which was a more bright lamp and of a farther reach then that dark candie that siâ—ce is left in us â—o direct our steps and point out our way There was indeed in man while he stood that recta raâ—â—o which might have been admitted for a rule but subordinate to the will and law of God regula reguâ—aâ—a not regulans there was then no disconformity between these two rules but popâ—sh Schâ—olmen must be very impudent who will make our (o) Quod Râ—ynâ—â— us â—â—at juaiâ—ium practicum prudeâ—tiale vid mor dist 4 quaest 1. art 3 per totum judgement and reason to be the proper and as (p) Thom â— 2. quaest 7â— art 6. in corp Thâ—maâ— câ—â—â—th it homogeneal rule of our actions now after it ha h â—ost its rectitude Wo to them who were left to the direction of this blind guide though seeing Samson was a Judge and leader of the people of Israel yet after his eyes were put â—ut the meanest (q) Judg. 16.26 boy of Philistia was sitter to be a guidâ— and leader to him But we may here enquire if what was or might have been known of our duty by Adam in innocency if what that pure and clear lamp 〈◊〉 him could discover should be esteemed and accounted to be manifested unto us who then were in his loyns Albeit now after we have not only shut but put out our own eyes we cannot discern nor look â—o far off But we need not meddle with that debate nor go so far â—o light a candle to let us see our way albeit in that case there were a radical promulgation of Gods mind and our duâ—y made to us as branches of that old root and thus the Lord out of his soveraignty might reckon with us as being guilty of the sin of (r) Even that ignorance which Divines call negative may thus be reputed privative and culpable ignorance after that we had improven to the utmost all the helps that Pagans have for attaining of knowledge But praised be our God who hath not sent â—s to wander into such a wilderness nor to â—ook to the Sun through such a prospect and to read his mind in that dark volum of creation and providence by the pagan star-light of natural reason but hath shewed unto us in his Word what is good and acceptable to him and what he requireth of us Mic. 6.8 Deut. 10.12 13. and 30.31 c. Therefore Gods laws and commandments as to us may well be (Å¿) As Isa 8 20. Ps 78.56 Deut. 6.20 called Testimonies because by his Prophets and messengers as so many heraulds he hath again and again promulgate them and testified unto us what he requireth of us and hath left to us an authentick register to which we may have our recourse But since there must be some kind of intimation and manifestation of thâ— approbative as we may call it and legislative (t) Thom. 1 quaest 19. art 12. enumerates five signs of Gods will viz Prohibitionem praeceprum consiâ—ium operationem permissionem We will not now stay to shew that 1. this number is not full 2. that the members are not opposit 3. that all of them are not proper signs c. but we wave that enumeration as being impertinent to our purpose will of God it may be enquired how and after what maner are the materials of prayer determined and discovered to us and I think the question may only be moved concerning these four whether 1. by precept 2. by promise 3. by approven examples of the Saints who have petitioned the like mercies and 4. by the works of providence Ans 1. It will not be denyed that the
most part of things whether bodily or spiritual which Christians stand in need of may be petitioned and prayed for with that threefold warrant of precept promise and approven example and that either directly or by clear and undeniable consequence or at least by analogy similitude and parity of reason and when those concur there can be no place for doubting such a threefold cord will easily bind the most scrupulous conscience 2. To speak of these severally the third alone and without a restriction cannot be acknowledged to be a rule or warrant for our practice either in this or other cases for the Prophets Apostles and eminent Saints whose practice is registrated in the Word being extraordinarily qualified and sometimes called to extraordinary duties and service as to work miracles c. their carriage cannot be a warrant to us to take such works in hand and to essay to do what they did so they meeting with singular occasions and exigencies and having a special call impression and impulse on their spirits might confidently expect and in faith pray for several mercies which others have no warrant to petition Their practâ—ce then and prayers must only be lookt upon as an additional and cumulative warrant and encouragement to us that is to say when their practice doth suppose some other foundation and ground which must either be a standing and general command or promise we may safely follow their footsteps 3. As for the first viz. the Precepts and Commandments of God because of the majesty and supream authority of the Law-giver these do not only carry alongst with them a warrant for us to conform our wayes thereunto but also lay a necessity and obligation upon us to obey 4. The difficulty then only remains concerning the promises and the dispensations of providence 1. Then as to the promises it may be enquired whether they alone and of themselves be a sufficient ground and warrant for our prayers so that we may confidently and in faith pray for what the Lord hath promised to give though we have no expresse command to ask such a particular merâ—y For removing and clearing of which it may be 1. enquired if such a case be ordinary and often occurreth or if it be meerly speculative and by way of supposition 2. Whatever others may see yet I know no promised mercy that we may not pray for by vertue of a Precept either particularly expressing such a mercy or comprehending and including it under its object and generals hold out as sure a ground for particulars comprehended under them as if these particulars were named yea precept and promise as to our case especially go hand in hand are of equal extent and cannot be separated Mat. 7.7 Joh. 16.23 24. And this is one of our Christian principles and precognita which all must believe viz. That God is a rewarder of them all that come unto him in the way he hath (u) But otherwise he might say to these who seek his face as to them Isa 1.12 who required these things at your hands appointed and commanded Heb. 11.6 Isa 45.19 Yet 2. If we look upon these severally and enquire after their proper formal and most direct effect end and use we deny not that (x) We deny not this hypothesis of that worthy Divine with whom we cannot close in his resolution of this case which we have not seen propounded by any other and whose opinion herein hath occasioned this enquiry the command may be said to be that whereby prayer is authorized and made necessary and the promise to be that which holds out a comfortable motive and encouragement and that the Precept is the ground of conscience for undertaking and regulating the duty and the promise the ground of confidence and assurance of successe 3. We would put a difference between general constant and standing and special and occasional promises made to some one or few persons upon some particular account and exigence for these special promises cannot be a ground for others to expect or pray for such mercies yea nor to them to whom they were made if the occasion be past or altered yet when and so long as the promise is in force and so long as the ground and occasion continueth it is warrant enough to expect and petition such a mercy Thus David professeth that the word of promise was warrant and motive enough to him to pray for the establishment of his house and throne for many generations 2 Sam. 7.27.25 26 29. And as thus special promises are a sufficient rule for particular persons and cases so general promises are general rules to all persons But it would be remembred that some promises are called general because they belong to all and every one in their several places stations occasions and exigences and these hold out a general rule and directory to all Christians Other promises are called general not because they belong to all and every one but only to all in such a rank station and condition thus the Christian Magistrate may pray for the gift of Government the Minister for a blessing upon his ministry and every one according to his place and employment or particular business or need may seek assistance successe direction deliverance c. by vertue of general promises made to all in such a rank and condition And if thy particular employment and business be not expresly mentioned in the Word thou mayest have recourse to general promises as being a sufficient warrant and encouragement for thee to ask such and such a particular blessing There is room enough and a blank left in the general word of promise for thee to write in thy name and condition And such promises are as sure foundation for thy prayers as if thy particular business and exigence had been there expressed and thou needest not fear to apply them to thee and then confidently thou mayest expect their performance And thus 5. In answer to the question we affirm that the promise is a sufficient warrant to all to whom it belongeth to pray for the mercy it holdeth forth and this may appear 1. from the nature scope and end of the promise For what is a promise but an intimation and expression of Gods will to give good things and withhold or remove evil from us And if so then to deny the promise to be a ground and warrant to pray is in effect to deny 1. That we may pray the Lord to bestow these mercies he purposeth to bestow upon us 2. That we may desire from God these things we know to be agreeable to his will and for our good And 3. That the promise is an encouragement to duty for if it encourage us to duty it must carry along with it a warrant for doing since a divine motive such as Gods promise must be must be to a good and lawfull end and therefore since the promises are as so many motives and encouragements to pray for what is promised they
upon what opportunity the Lord doth offer unto us and thus to give carnal men the advantage of Christians as to the observation and right improvement of providence For though such take little notice of his band yet they observe his work and what price he putteth into their hands and will not be so foolish as to walk in that (k) Remember the question is not concerning sin and duty but expediency and inexpediency way they see hedged up with thornes nor to slight any promising opportunity calling them to enter in at an open door But 2. we must not lay so much weight upon providential occurrences as to make them the alone or main guid in our consultations for if there be much lying at the stake a contrary blast must not hinder us in our course when we must buy and the market will not last we should not say the day is not fair and if God called me to go from home he would make the Sun to shine upon me Ah! fool thy necessity doth call thee to go but the Lord doth not promise to bind up the clouds while thou art on the way Yet 3. if the Lord by some special remarkable or unexpected providence doth as it were crosse our way or open a door formerly shut and that after thou hast been a supplicant at the Throne for direction and success thou mayest with some cautions look upon such a dispensation as sent by way of return to thy prayers If 1. thou canst say that thou hast respect to all God's Commandments and labourest to approve thy self to him in thy whole conversation if thou makest conscience of thy wayes and art not a stranger to a spiritual and close communion with God so that thou hast not now gone to him in a fit and good mode or while thou art in a strait and as it is thy constant course to commend thy wayes to him so thou trustest and dependest on him and if while thou art living in a dependance on him and waiting for an answer in a grave and weighty business that deserveth thy serious consideration and much deliberation he send thee such a dispensation thou mayest look upon it as a warning and message from the Lord. But 2. be not too rash but wait a while go to him again and ask his help and assistance to make a right use of that dispensation And 3. in the mean time thou mayest take a view of the motives which may induce thee to undertake such a business or may draw thee off and what may be the consequents of the having or wanting such a supposed mercy c. And if in thy inquiry and consultation thou findest nothing from thence to counter-ballance the impression which that dispensation hath made upon thy spirit but rather much to second and concur with it and thus findest the Lord inwardly to back and carry that work home upon thy heart and make it as a strong cord to draw thee who formerly was in some sort of suspence not knowing what hand to turn thee to thou mayest with some confidence say Now I see the Lord making good his word to me in bringing the blind by a way he knew not and making darkness light before him Isa 42.16 But remember though the present case be concerning expediency and inexpediency gain and losse outward advantage and disadvantage yet not simply as if there were no more to be enquired after but in reference to the sanctified use thereof as it may be a mean and help to us in glorifying the giver and for working out our own salvation O but whatsoever dispensation would draw us aside from the holy commandment and would lead us to any sinfull way let us not hearken to it but let us reject and abominat it as a temptation (n) Proâ— 28.1 The l righteous must be bold as a Lyon and with resolution set himself against all mountains of opposition not hearkening to the voice of any work that would stop his ears from hearing and obeying Gods Word 4. As we have no warrant to ask and upon every occasion to expect such weighty and remarkable dispensations so to value too (m) See Ass 1.2 much and to be led by ordinary occurrences and common dispensations of providence were foolishly to bind our selves with setters of our own making and superstitiously to set up and follow a directory of our own devising and with our own hands to plait a net for catching our selves and to wreath a yoak about our own necks and those who are so far deluded as to walk by such a rule would rather be an object of compassion then derision as being infatuated and given over to the hight of folly and delusion But 5. that which seemeth to be most intricate in this question is whether or not it be lawfull with Abrahams servant to pray that the Damsel who shall say drink and I will draw water for thee and thy Camels also may be the woman thou hast appointed for thy servant Isaac Gen. 24. 14. And with David to say If he speak thus thy servant shall have peace 1 Sam. 20.7 And if with Jonathan we may conclude that if they say come up unto us we will go up for the Lord hath delivered them into our hands 1 Sam. 14.9 10. We did not enquire if with these Pagan priests and sorcerers 1 Sam. 6.9 And with Timotheus 1 Maccab. 5.40 we might go to the devil as the custom and superstition of these men and the event answering their sign doth shew they did to ask a sign from him Neither 2. did we enquire if we might with Gideon Judg. 6.36 desire that the dew should be on our fleece while it is dry upon all the earth because such a sign is altogether impertinent and hath no connexion with the end for which it was sought and is of it self miraculous and so may not without an extrordinary call and warrant be desired and ask't but we did enquire if it be lawfull to desire and pray the Lord to make some ordinary dispensation having some connexion with the present business a sign for discovering his purpose concerning the event of such a business and our call to go about it For Ans 1. None will be so rash as to condeme those holy men who no doubt in this were directed by some extraordinary instinct of the Spirit of God But 2. since the persons were eminent and not in an ordinary condition and directed by a special we will not say revelation yet impulse and motion their practice must not be look't upon as a general rule and pattern which we may imitate upon every occasion Yet 3. we dare not so limit the servants of God as to say that in no case they may take such a course and make use of those examples if these cautions were observed 1. if the person be eminent in holiness 2. under some great tryal and strait so that the case is grave weighty and intricate
accommodation and emolument thereof And accordingly the promises do and our desires and prayers should in a different maner respect these objects For clearing of which as being the main scope of this Section vâ—e shall lay down some few positions beginning with temporals and as to these first laying the foundation and shewing that they may be lawfully askt before we speak of the maner how they should be askt Concl. 1. We need not fear to go to our Father for a supply of all our wants as well outward and bodily as spiritual Thus our blessed Lord in that perfect pattern of prayer Mat. 6.11 Luk. 11.3 hath taught us to ask our daily bread and Agur by his example Prov. 30.8 doth warrant us to pray for food convenient and the Apostle exhorteth us to make our requests known unto God in every thing Phil. 4.6 And there be so many promises concerning these outward things and so many instances of prayers put up by the Saints registred in the Word especially in the book of the Psalms that it were not worth the time to insist upon citations having the constant practice of all the Saints as daily memorials of our duty and as so many torches to shew us our way Yea this seemeth to be one and not the least of these reasons why the Lord doth subject and expose us to so many wants and dangers that we may run to him for a supply of our wants and for protection from the evil we fear and we should look upon these as so many messengers sent to invite us as the famine did the prodigal to draw nigh to our Father We will not now digress to confute the old Manicheans who affirmed that only these temporal and outward things were promised in the old Testament with whom in this (e) Cateches Raccov cap. 5. per tâ—tum Socin praelect theol cap. 17. com in epist Joan. p. 207 210. Ossor inst rel Christi a cap. 22. usque ad 34. Smalc de div Jes Ch. cap. 5. p. 17.25 26. c. Sociâ—ians and (f) Remonst apolog pag 26 conf cap. 10 12. Sim. Episcop disp 12. de faedere Dei thes 4. disp de conven discri vet nov Test thes 5 20 31 c. Arminians do joyn albeit some of them would mitigate the mater by their distinctions while they tell us that the Scriptures of the old Testament do expresly and directly speak only of temporals so that the people of the Jews could not understand nor collect from thence any ground for beleeving a life eternal As if God had only proposed to that people a swinish and Turkish felicity Neither will we now meddle with these hereticks whom (g) Theophyl fol. 156. edit an 1533. in Joa 6.27 August de hereâ—â—b cap. 57. Psalliani pro Messaliani scriptum est câ—rruptissime inquit L. Danaeus in locum August raâ—iones quas subjicit videntur prâ—habiles sed Theophylactus ut moâ—ui voâ—at bos hareticos Mosselianos Theophylact calls Masselians and Augustine Psallians who on the other hand do teach that we should not labour or care for temporal and outward things herâ—â—e it would appear that they did teach that we should not pâ—ay for them were it nor that (h) Aug. loc cit Euchitae Masseliani signifie the same thing the one word being as to its â—riginal Syriack and the other Greek vid Danaeum loc cit Augustine tells us that they belong to the Sect of the Euchits who pleaded but I am sure not by their pâ—â—ctice that men ought alwayes and without intermission to pray and then surely no object whether temporal or spiritual must be excluded from those perpetual prayers And yet what we may not some one way or another care for especially as to those things that require our labour and endeavour for obtaining of them that we may not I would think pray for But in opposition both to Manicheans and (i) Those whom Theophylact calls Masselians others most usually call Messalians Masselians let us lay down this sure conclusion That godliness alwayes was and still is profitable for all things having the promises for things belonging both to this bodily perishing life and for that eternal life of glory which is to come 1 Tim. 4.8 It s true the antient people had many particular promises of earthly things which we cannot lay claim to The Church then being in her infancy was accordingly left under an elementary paedagogy and had a greater allowance of sensible and outward mercies as being more sutable to their condition as their ordinances were more (k) Heb. 7.16 and 9 10. carnal consisting for a great part in externals and in outward bodily performances so the promises and motives to obedience accordingly did more respect their outward state and condition here in the world then now under the Gospel when we being liberate of the yoke of these bod ly rites and ceremonies and light having arisen to us after these (l) Cant. â— 2.17 shadows are gone have more spiritual duties and more pure motives and encouragments Not that their performance were not also spiritual and as if these types had not pointed out Christ whom they were to eye in all sacrifices washings c. But because the maner of performance was much conversant about the outward man and sensible things Nor 2. That Christians have not the promise of this life and for temporal mercies but because they had many particular peremptory and absolute promises for such things which do not belong to us who instead of Canaan a land flowing with milk and honey have for the most part the crosse for our portion and badge here in this wilderness as being more profitable to us and more subservient to his glory who often maketh the (m) Sanguis martyrum semen ecclesiae ashes of the Saints the seed of the Church It s true the general promises made to that people do no less belong to us then they did to them for instance that word Ps 84.11 is no lesse true to day then when it was at first written the Lord being no lesse then he was then a Sun to comfort and a Shield to protect his people As the Lords hand is not shortned so neither is his bowels more straitned and narrow towards us Christians yea as to these temporal mercies And if they were as fit and convenient for us we should have them as certainly and in as great abundance But the thing indefinitly promised not being hic nunc and as clothed with such and such circumstances fit and convenient for us qua talis and as such it is not contained in the promise And thus though the Lord will with hold no good thing from them that walk uprightly yet he will not give such a supposed mercy but really a snare And thus in withholding of it he withholdeth not what is good but what would be evil We will not now enter the lists
(a) I knew a reverend Divine who in his younger age being tainted with Arminianism was by the mercy of God reclaimed upon this consideration suggested to him as he professed to me while he was praying what need ye ask of me that which is in your own power disclaim the Pelagian Doctrine I know they speak of some moral swasion some impression upon the understanding and outward offer of the Gospel but as for any work upon the will and heart that they will not acknowledge and as to the former they put it in our hands also in that they teach that we may merit deserve and thus procure and as it were purchase it with our own money But we will not now launch any further into this Ocean Concl. 2. Albeit we may pray for temporals and particularly name what we stand in need of yet we must not offer up to God any desire that can have no spiritual or rational motive we may not offer up in prayer our sinfull desires yea nor any sensual rash and indeliberate desire though upon the matter lawfull As it beseemeth not the prudence and self denyal that it required in Christians to care for and be taken up with trifles so far less the gravity reverence zâ—aâ— and importunity that should be observed and expressed in prayer to petition such things from God and therefore as the desires poured out to God must be upon the matter lawfull so also as to the manner and qualification they must be deliberate and serious and as to all such desires we joyn with (b) Hoc licet orare quod licet desiderare August ad prob epist 121. Augustine while he saith that What we may lawfully desire that we may lawfully pray for And what the Lord hath expressed in the promise and given us his bond for that some one way or other we may petition either particularly or in the generall as hath been shown Sect. 1. But yet particularly to name and desire such trifles as we could give no reason why we did ask them and would be at a non plus if the Lord would put us to it to declare upon what motive and consideration we did offer up such desires unto him would no doubt involve us in the guilt of taking Gods name in vain and prostituting of a solemne ordinance and not observing the preachers caution Eccl. 5.1 2. such a rash and empty oblation would prove a sacrifice of fools for instance we may desire to overcome and carry away the prize in pastimes it were too rash simply to condemne such desires unlesse we also condemne such recreations as sinfull and unlawfull and yet if we should go and present these desires to God our conscience would smite us for though we may desire such trifles yet we must not be serious and earnest in such desires nor let them have such room in our rationall appetite as to dar to offer them to God unlesse it be in generall and then such prayers may truly be called (c) According to that sense in which logick propositions are called conditionall conditionall because while we expresse not the particular but only in the generall pray for what is good if such a particular be not good nor held out in the promise it cannot be included into such qualified and conditionall petitions But you will say what if much be lying at the stake may we not be more earnest in our desires and offer them up to God Ans But what warrant hast thou to venture so much either pride or covetousnesse must be the motive and darst thou offer to God such desires as spring from such a root it were a righteous thing with God and might prove a (d) For successe may prove a snare to thee and make thee love the gain too well and to mispend thy time and neglect thy calling but when it is good for thee to prevail then that is included in thy generall desire for what is good mercy to thee if such prayers were rejected and thou didst meet with disappointment these who would not have recreations become their burthen and matter of greife should be much indifferent as to the event and albeit thou mayest have and cannot chuse but have some kind of complacency in successe and some sort of desire after it yet that is rather sensuall then rationall and should rather be esteemed indeliberat then to flow from a due consideration as being concerning a thing of so little value and moment as cannot afford any ground for a spirituall desire which only as we shall shew can be a fit materiall of our Christian Sacrifice O! but if thou hast any rationall ground and such a plea as thou darst own and mention before the Lord then what is the particular mercy thou judgest to be sutable and convenient for thee with which thine inclination doth close thy place calling or opportunity of providence doth lead and invite thee that thou mayest name and whatever it be thou mayest particularly ask it of God though with submission there be so many instances of this kind in Scripture that we need not stay upon citations Concl. 3. The promise which is the rule of Prayer both as to matter and (e) Not in every thing as to every object yet as to the present particular and in a qualified sense but mainly the conformity must be as to the matter as afterwards shall be shown manner concerning temporalls not being absolute universall and peremptory neither ought we to pray for them absolutely peremptorily and without limitation but conditionally relatively and with submission to the good pleasure of him who knoweth what is good and convenient for us for these outward things being of themselves indifferent cannot be absolutely and universally promised the object of the promise being some good something good to us and in relation to our happinesse and the one thing necessary so that temporalls being of their own nature indifferent they must stand under the relation of utility and profitablenesse when they are held forth in the promise and should only be petitioned by us in so far as they may prove helps and means for obtaining that great end and be subservient to us in the service of God and the work of our Salvation for we have no (f) Heb. 13 14. and 11.10 Mica 2.10 Heb. 4.9 continuing city but wee seek one to come whose builder and maker is God Ah what have we to do here but to mak for home this is not our rest we are but sojourners pilgrims and strangers while in this wildernesse and what is there in this desert that can take up our hearts to what purpose do we walk and run if every step we move bring us not neerer to the promised Land and what will golden aples profit us if they make us halt while we are running for the rich prize Ah! what are carnall delights riches and honors but so many snares and weights which should be
call to thee to pray for them for without them thou canst not obey the (c) Rom. 12.13 Rom. 13.7 8. c. commandment of paying tribute of owing nothing to any man thou canst not be hospital and distribute to the necessity of the Saints c. 4. And as the want of them doth thus hinder the performance of several duties so it is a great temptation to many sins O! saith Agur Let me not have poverty least I steal and take the name of my God in vain 5. Go to the Lyons and Ravens and they will teach thee thy duty they cry to God in their own way the eyes of all things wait upon him that he may give them their meat in due season Ps 104.21 27. Ps 145.15 Ps 147.9 They cry with the voice of nature and will not thou lift up thy soul and thy heart to God indigence maketh them groan and will it not send thee to the Throne and make thee cry to thy Father that he may pity thee 6. What we get by prayer hath a heavenly excellency in it though it were but a morsel of bread it hath more dignity in it then all the gems and diamonds and all the imperial Crowns of the world which come by the hand of a common providence all these things are but the bones without the marrow the whole Turkish Empire saith (d) Luth. in Gen. Luther as great as it is is but a crum which the Master of the family casts to the dogs but be it little or much that is given in return to prayer it is a blessing indeed and part of the childrens bread and it 's excellency appeareth in these particulars 1. In that it is a stream flowing from the purest fountain to wit the love and good will of our Father it is a fruit of love and a seal and pledge of love and as it cometh from love So 2. it tendeth to love it is a coal to enflame our affections and to warm our heart it is a motive and layeth an engagment on us to love our kind Father who visiteth us every morning with his tender mercies but prayerless souls take no notice of Gods hand nor do they much value his love Hence 3. it is a mercy indeed a promised and covenanted mercy as it cometh without that vexation heart-cutring and distrustfull care and excessive toyl and labour so it is enjoyed with less fear and is free of the snares and temptations that otherwise use to accompany it the blessing of the Lord maketh rich and he addeth no sorrow with it Prov. 10.22 It is by prayer that the creatures become good to us and are sanctified as to their enjoyment and use 1 Tim. 4.45 4. The right and title of possession doth add very much to the worth and goodness of things though not in themselves yet as to us who possesse them for 1. Who doth value what a theef robber usurper or oppressor doth possesse 2. How quickly may he be called to an account and as in a moment with disgrace be stripped naked of all yes though there were not such hazard of losing them yet an ingenuous spirit yea a moral Pagan would rather chuse a little to which he hath a right then thus to enjoy great revenues Prov. 16.8 5. We use to judge and esteem of the worth of things by their price especially if laid out by a wise man and good merchant but every morsel of bread the meanest creature thou gettest in return to thy prayers is the purchase of blood it cost more then a world though thou wert the greatest Monarch on earth by all thy Crowns thou couldst not purchase a right and sanctified title to the meanest of the creatures silver and gold may give possession and a civil right but they cannot give a spiritual right unto and a sanctified use of the least crum of bread and therefore we must ask in his name who hath paid the price and in whose blood our mercies must be washen that they may become pure and sanctified and may prove blessings indeed O then since thou canst not enjoy these things in mercy and in love unlesse they be given in return to thy prayer let this be thy way which is not the way of the men of this world though it be an easie and safe way and though only the right and approven way but you will say who doth condemn this way Ans Though few dare with their mouth belch out such atheisme yet in their heart and by their life and practice too many say O let us rather chuse any other way let us imploy our wit care and industry and if that will not do the turn let us add falsehood and deceit and whatsoever course else though never so unlawfull and unjust yet if it be called our own and if we by it be thought to help our selves we will rather follow that way then rest on Gods care and providence 1. because think they if we may enjoy them without God we may be masters of them and dispose of them as we will we may cut and carve for our selves and like him Hab. 2.5 enlarge our desires as hell 2. Because we dow not away with such preciseness tenderness and circumspection in our whole conversation and such zeal and fervency in prayer as is required and therefore we rather work and toyl a week then pray half an hour we rather sweat at our calling then take such heed to our steps We know not we are not acquaint with we love not and cannot endure that way but we know our business and like our work and when it s done it s done and we are at rest but if we get any thing by prayer our work is but as it were to begin we must yet watch over our hearts and wayes and take heed how we use and employ what we have gotten we must return the sacrifice of praise to God for his bounty in giving c. And therefore the Apostle had reason to exhort us That in every thing by prayer supplication and thanks giving we should make our requests known unto God Phil. 4.6 Not as if the Apostle and we now while we are pressing this necessary though much slighted duty would have you enlarge your desires after these things or be too solicitous about them and peremptory in your requests and prayers for them No no if our zeal be spent that way as alas too often it is that will marre the acceptance of our prayers and bring down a curse rather then a blessing but the end and scope of this exhortation is that we would live in a constant dependance upon God committing to him our selves and all our affairs begging his blessing on all our wayes and endeavours and that whatever we get and enjoy be it little be it much it may prove a blessing and may be given in mercy and in love that we may have the sanctified use of all we enjoy and grace to improve
grace can in faith plead and lay claim to the absolute promises But it is impossible that any man while under an absolute promise and before it be accomplished can know what were the eternal purposes of God concerning his state and it were ridiculous to say that before the performance of the absolute promises he were in the state of grace therefore none can in faith plead these promises Yet he must ask as shall be shown may not God know what will become of us unlesse we in dispair break our own neck We will not now enter on that debate concerning the necessity of legal preparations and their connexion with grace and enquire if these who are under the spirit of bondage convincing and humbling them for their sins may lay claim to these absolute promises For though Scripture and experience I might also add reason hold out the usefulness and expediency if not necessity of such a law-work if we speak of the ordinary method the Lord observeth in working grace in them who are come to years of discretion Yet our Divines do maintain against Jesuits and Arminians that there is not such an infallibilis nexus and necessary connexion between those previous dispositions and the grace of conversion as that the work notwithstanding of these preparations may not miscarry as it did in the hands of Felix Agrippa Herod and others and so efficacious and powerfull is the woâ—k of the spirit that it can overcome all opposition so that grace can if we speak absolutely and as to the possibility of the thing make way for it self without such preparations albeit it cannot be denyed that usually it begins in these and that common grace as I may call it for that assistance of the spirit being free may be called grace maketh way to saving but since the spirit of bondage and that legal work is carryed on by the help of the spirit it may be enquired whether there be any promise made to such a work not as flowing from us and as it is our work but as it floweth from the spirit carrying on the soul some steps though not in yet towards the way One thing is certain this is the right way and method and if we follow on and do not draw back we shall meet with mercy There is none in hell who dare say that they took this course and constantly followed it and yet were no better but their conscience can tell them that they did soon weary and fell off that they were negligent and that they thus perished not in the use of the means but through their negligence though the Lord hath not bound himself by any promise yet he will be so far out of the reach of any such challenge that none shall be able to say we perished because we must perish though we had the Gospel preached to us yet it could do us no good But that we may not digress it is certain and none can deny it that if thou hold on in that way thou mayest meet with mercy and if with the dog thou return to thy vomit thou must perish and though thou hast no more but a peradventure a who knows and a may be the Lord will be gracious that is some comfort and encouragment and warrant and ground enough for thee to venture and follow that course others have had no more Zeph. 2.2 Joel 2.14 Dan. 4.27 Amos 5.15 and their labour hath not been in vain Jonah 3.9 10. thou wilt seek no more for thy encouragment in things that concern thy bodily life and estate wilt thou not send for the Physician unlesse thou be assured his pains will be successfull wilt thou not sow unless thou be assured thou shalt have a plentifull harvest and not go to sea unless thou know that thou wilt return safe Ah! shall these trifles make thee venture and hazard sometimes not only thy labour and diligence but also much of state and riches yea and life it self and wilt thou be at no pains for the immortal crown The voyage is more safe in the use of the means thou neither hazardest life nor estate and the success is more certain thou canst not produce one instance nor point out the man who made ship-wrack while he was trading for the pearl of price albeit too many have turned sail and splitted upon the rocks after they had wearied of that trade Thus whatever be pretended the true cause must be thy hatred of holiness and want of care for thy soul and thy undervaluing the undefiled inheritance he who loveth not his work will not want excuses for his idleness Hence our ninth Conclusion must be this grace as to it 's being and existence the habits Concl. 9. or (p) Quia habitus non dat pâ—sse sed melius facilius operari male ergo vulgo dicuniur habitus gratiosi cum aent simpliciter posse rather faculties of grace that (q) 1 Joh. 3.9 seed of God the radical cause and physical principle of all spiritual actions these absolutely necessary spiritual mercies are not cannot be the object of the prayer of (r) Jam. 5 15. Concl. 10. faith unlesse we will say that unbeleevers may pray in faith and that faith in the subject is not a necessary condition for laying claim to the promise of successe and audience Concl. 10. How we may be said to pray (Å¿) A modest enquiry after the sense of the common assertion of Casuists â—practicall Divines c. laid down as a principle to be embraced by all rather then to be examined by any viz. that grace should be prayed for absolutely but the degree conditionally absolutely for what we cannot pray confidently and in faith will be somewhat difficult to conjecture unlesse it be said that to pray absolutely is nothing else but to pray with such fervency zeal and enlarged desires though that heat come only from the furnace of nature a little warmed by the operation of the spirit as that we will not be put off or satisfied till we obtain a grant refusing all capitulation or to have any thing by way of recompence for what we thus desire Thus being in a kind of impatience and commendable implacability not like her who in her passion (t) Gen. 30.1 said give me children or else I die or like (u) Gen. 15.2 him who too rashly and (x) If he had not his eyes fixed on the Messiah who was to be his son unadvisedly though otherwise an eminent Saint said Lord God what wilt thou give me since I go childlesse these longing souls may have such a vehement desire and impatience but more deliberate and upon more weighty and pressing considerations if their heart were opened up we would find this (y) As Queen Mary of England a little before her death said If she were anatomized Calis would be found engraven upon her heart such was her grief for the lose of it written there in capital letters What
Reusn symb Imper. part 3. symb 12. Othonis 1. Amicitia non angustis sintbus terminanda est omnes enim quibus amor dilectio debetur amplectitur pervenit auâ—em usque ad inimicos pro quibus etiam orare praecipimur ita nemo est in genere humano cut non dilectioâ— etsi non pro mutua charitate pro ipsa tamen communis naturae societate debeatur August ad Preb. epist 121. cap. 8 At pater ut gnati sic nos debemus amicis si quod sit vitium non fastidire Horat 1. Serm. 3. brethren not to interpose with the provoked Father for his favour and that there may be a reconciliation that he would reclaim and shew mercy unto those prodigals who have nothing but husks to feed upon Hence We may further argue thus if we should love our brethren and neighbours and all men are such then we should wish and desire their good both temporal and eternal and from whom can we desire it but from him who only can kill and make alive who only can save and destroy and who sheweth mercy on whom he will And what is it to desire the Lord to do them good but to pray for their good prayer being nothing else but an offering up of our desires to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the (u) Arist 2. Rhetor. cap. 4. Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to love is to desire those things that are good to any man not for any benefit may thereby redound to us but that they may profit him and canst thou say that thou lovest thy brethren while thou dost not desire their good while thou dost not desire it from God who only can give What though they did hate and persecute thee yet thou must love them albeit not as Augustine speaketh for that mutual love they bear to thee yet for their partaking of the same nature with thee and because of the authority of God who hath commanded thee to love thy neighbour as thy self Let Jeremiahs practice be thy copy though they recompence evil for good though they dig a pit for thy soul yet do not thou leave off to stand before the Lord to speak good for them Jer. 18.20 remember Christs prayer Luk. 23.34 and Stephens Act. 7.60 Albeit as to the measure and degree of love there may be some variety yet in respect of the object we must as (x) Thom. loc cit scil 2.2 quaest 26. art 6. ad 1. Aquinas saith love all men alike and wish to all the same good things Am I my (y) Gen. 4.9 brothers keeper were the words of a wretched Cain although we had no command yet nature bids us saith Dr. (z) Quantumvis non accederet expressum custodiae mandatum naâ—â—ra omnes jubet mutuo esse custodes ac defensâ—res salutis nostrae alienae D. Paraeus in loc Paraeus keep and procure our own and other mens salvation We might here make use of (a) Si autem diligerent non dicerent quid nobis tibi August ad Sixt. Rom. Presb. epist 105. Augustine his argument whereby he proveth that the devils did not love Christ If saith he they had loved him they would not have said to him what (b) Luk. 4.34 have we to do with thee and if according to the (c) Jam. 2.8 royal Law we loved our neighbours as our selves would we say what are we concerned in our neighbours salvation and why should we mention them in our prayers 5. If once we begin to limit this Assertion we will not be able to rid our feet and assign the bounds where we must stand You will say we may pray for all ranks of men Repl. But the question is for whom in these ranks and why for such and not for others You will say we may pray for all the Elect. Repl. But I would know 1. by what rule we can judge who are Elect who not 2. where they learned that limitation and where did they read in the Word that Gods decree is our rule And 3. if Pastors Parents Subjects c. should not pray for their relations unlesse they belong to the election of God 4. Where do we find such a limitation added in the prayers of the Saints If such and such men be among the number of the Elect I would ask whether such a limitation would not beget a jealousie in the hearers and would not rather irritate those for whom we thus prayed if they were present or heard of it then do them good Yea 6. If this limitation must be added while we pray for some then it must be added when we pray for any though never so eminent as to their carriage and profession for I think none will presume to tell us who are Elect who not You will yet say it s enough we know not that they are reprobates Ans 1. Thus they come up the length of this present couclusion and lead us to an extraordinary case viz. of a revealed decree to which we have already spoken And then 2. Who dare say that he is assured of the reprobation of any man If again it be replyed that we must not pray for the incorrigible enemies of Christ Ans 1. But how shall we know who are incorrigible who not If the (d) 1 Tim. 1.1 2. 1 Pet. 2.13 14 15 17. Prayer is the best tribute we can give to our Kings and Rulers Apostles did exhort to submit unto and pray for vile Nero and these cruel and malicious persecutors who then did bear the sword who are these enemies for whom we should not pray who can be judged to be more incorrigible then they And then 2. Are not all the reprobate incorrigible and therefore if upon this account we may not pray for enemies neither must we pray for any reprobate But 3. We would here remember the caution mentioned Concl. 2. concerning reprobation viz. That as we should not pray for reprobates as such so neither for Christs incorrigible enemies formally as such and standing under such a consideration which upon the mater and as to the present case is one and the same with that of reprobation but abstracting from the decree which is antecedent and the event that is subsequent viz. their continuing in their wicked courses we must absolutely ask that which is good in it self and good for them and which would make for the glory of Gods pardoning mercy and the encrease of Christs kingdom But if it be askt whether we pray for such as enemies of Christ though not as incorrigible Ans If the particle As do import the formal reason and ground wherefore we pray for such we deny that we pray for such as enemies to Christ but rather as men brethren neighbours c. and because of the command of God and that God by their conversion may be glorified c. But if the particle As doth only signifie the object of consideration upon which we must reflect in
comparison of salvation and spiritual mercies are as nothing Quicquid ergo petitur quod pertinet ad hoc gaudium de quo Joan 16.24 consequendumhoc est in nomine Christi petendum si divinam intelligimus gratiam si vere beatam poscim us vitam quicquid autem aliud petitur nihil petitur non quia nulla omnino res est sed quia in tantae rei comparatione quicquid aliud concupiscitur nihil est Aug. tract 10â— in Joan. This reason I say though it hold forth a considerable truth too little pondred yet it doth not conclude the point for which it is brought for 1. though temporals be not such and so great mercies as spirituals yet they are mercies they are good expedient and desirable and so must be askt and therefore in his name who is the purchaser of all our mercies And 2. all these things are subservient unto and may some one way or other contribute for our salvation we may trade for heaven with our money on earth and should improve all our mercies for the honour of the giver There is a second conjecture of the same Author which we did not mention because though it contain one of the pre-requisits to our asking in Christs name viz. the sound knowledge of his person and office yet serveth not for clearing the meaning and proper sense of that phrase Vnde inquit qui hoc sentit de Christo quod non est de unico Dei filio sentiendum non petit in ejus nomine eitamsi non taceat in eo literis ac syllabic Christum quoniam in esus nomine petit quem cogitat cum petit qui vero quod est de illo sentiendum sentit ipse in ejus nomine petit accipit quod petit si non contra suam salutem sempiternam pet it August tract 102. in Joan. Gregory have made an allusion to the name Jesus holding for a truth in their interpretation but a little beside the scope and genuine meaning of that phrase For they say since Jesus signifieth a Saviour he doth ask in his name who asketh that which is profitable unto salvation and whatsoever is contrary to salvation cannot be askt in his name Christ as a Saviour doth no less refuse to answer our selfish and carnal desires as grant our spiritual and well regulated petitions He is our great Physician who hath undertaken the cure of all our soul-maladies and were he a faithfull Physician who would please his patient by giving what were pleasant to the taste if obstructive of health Albeit this gloss do not serve for clearing the words which do not speak of the quality of the matter of our petitions but of the way how we should ask and the (t) In nomine Christi petere efficacissimus titulus est impetrandi a patre Tolet. in Joan. 16.23 ground of their prevalency and which we should plead and interpose in all our petâ—â—iâ—ns Though I say these Doctors do not thus show what it is to ask in Christs name yet while we come in his name he will deal thus with us when we trust him and rely upon him he will make a right choyce for us he will give what is good but will not satiâ—fie our foolish desires We shall not want bread but he will not give a Serpent though we bewitched with its fair and beautifull colours do ask it most importunatly Reas 1 Secondly As for reasons we may argue 1. from Gods justice and holiness he is of purer eyes then to behold evil or look on iniquity Hab. 1.13 with him is terrible majesty Job 37.22 He is a consuming fire and we sinners are as dry stubble Heb. 12.29 Deut. 4.24 Isa 13.9 And shall stubble approach the fire without a covering shelter and fence Reas 2 2. We argue from that indisposition and unfitness that opposition and unwillingness yea hatred and enmity that naturally is radicated in us against the Lord and a communion with him We are (u) Eph. 2.3 children of wrath both objectively and subjectively as hated so haters of God as under the curse and sentence of condemnation so dayly deserving that wofull sentence still grieving and provoking the holy Lord all the thoughts and imaginations of the heart being only evil continually Rom. 5.10 12. Gal. 3.10 Gen. 6.5 How then dare such rebells approach the provoked King without a mediator and intercessor Reas 3 Thirdly Our weakness and impotency doth stand in the way as we are morally unfit in respect of guilt so we are physically impotent and want strength to ascend to the Throne Rom. 5.6 2 Cor. 3.5 And therefore unless the Spirit of Christ strengthen us with might in the inner man we know not we cannot pray as we ought Eph. 3.16 Rom. 8.26 without Christ we can do nothing Joh. 15.5 shall we then presume to draw nigh to God without him or to offer any desire but in his name So much for obstructions impediments and as I may call them negatives Now let us argue from the several benefits purchased by Christ his offices and the relation under which he standeth to us and other positive grounds Reas 4 Fourthly then we must approach to God in his name because he is our peace Mic. 5.5 Isa 53 5. He is our propitiation and reconciliation Rom. 3.25 1 Joh. 2.2 Col 1.20 He is the alone way Ioh. 14.6 He is the door Ioh. 10.7 He is the true vine and fruitful root which communicateth sap to all the branches Joh. 15.1 5. Isa 11.10 He is the foundation and corner stone of all the building Eph. 2.20 21. He is the fountain from which all our mercies as so many streams do flow Zech. 13.1 He is the head from which all the body receiveth nourishment and encreaseth with the encrease of God Col. 2.19 Nay he is all and in all both in point of doing and receiving as without him we can do nothing Joh. 15.5 so we can receive nothing all are ours if we be in Christ 1 Cor. 3 22 23. but without him we can receive nothing as a mercy and blessing and can have no sanctified right and title unto it for he is heir of all things Heb. 1.2 He is the alone treasure and store-house of all our mercies he is the hand and the conduit whereby all good is conveyed to us and what can the Apostle say more and if lesse he had come short of his fulness and sufficiency Chrâ—st is all Col. 3.11 Hence we may instance some few particulars and from these draw so many several arguments As first Can two walk together except they be agreed Amos 3.3 Can there be any fellowship and communion between them who are at enmity and there was none but Christ who could interpose only he by his death hath abolished and slain the enmity and put us who were as far off as devils in a capacity to draw nigh to God Ephes 2.13 14 15 16. But secondly though subjects have not
statuit orationem comprehendere septem quae hoc versiculo continentur 1. ad Quem 2. Quis clamat 3. Cur. 4. Quomodo 5. Quando 6. Quid. 7. Vnde name some few as being most necessary or most slighted and neglected and upon which the rest do hing and will not readily be wanting when conscience is made of the other among which faith being the most proper and deserving a more full discovery we shall speak of it at greatest length But for our more clear and distinct procedure the qualifications and requisits of prayer may be divided into three ranks 1. Some are previous and antecedent 2. Some are concomitant and belong to the performance of the duty and must go along with it 3. Others are consequent and must follow after CHAP 1. Some antecedent and previous conditions of Prayer which should be observed before and While we are drawing nigh the throne of Grace As 1. some enquiry after our state 2. Circumspection in our walk 3. A praying disposition and spiritual frame of heart 4. Preparation 5. Right ends Psal 50.16 Vnto the wicked God saith What hast thou to do to take my covenant in thy mouth c. Jam. 4.3 Ye ask and receive not because ye ask amiss that you may consume it upon your lusts Psal 10.17 Thou wilt prepare their heart thou will cause thine ear to hear c. BE not rash with thy mouth either (a) As expositors upon good grounds extend the word see Diodat annotat on the Bible in fol. Amsterd an 1640. English Divin Pemble Cotton in vowing or praying and let not thine heart be hasty to utter any thing before God Was the Preachers caveat Eccles 5.2 which should be carefully heeded by us in all our addresses to God and may be laid as a foundation to what we are to say here none will draw nigh to the King but as he will labour to order his words when he is admitted to speak So he will premeditate not only what he should say but also who he is that thus taketh upon him to interceed and deal with such a honorable person But ah how few do thus prepare themselves to meet the great King And hence too many through their negligence irreverence and precipitancy in the worship of God in stead of a sweet savour do offer up to him the sacrifice of fools Eccl. 5.1 But that our service and oblation may prove acceptable let us prepare for that work which is so far above us and for which we are so unfit and unsufficient 2 Cor. 3.5 And 1. we would look after the qualification of the person what is thy condition and state and under what relation thou standest towards God whether the old enmity be yet removed and whether thou who goest to knock at the gate of heaven be a friend or an adversary a son or a stranger not as if thou shouldst alwayes dispute and question thy state but that thou shouldst bring thy state to the touch-stone and try and (b) 2 Cor. 13.5 examine whether thou art in the faith and thus once put thy relation and spiritual condition out of question which may be a constant and abiding ground of confidence and encouragment to draw nigh to God untill some new storm either raised by Sathan or flowing from thine own bowels do blow out that light till either thou sin away that evidence or the enemy steal it away from thee But it concerns us much to know our interest in God and that we are in a state of favour and friendship lest he prove a consuming fire and we as stubble if we approach to him in our sins Albeit the Lord be no respecter of persons yet the prayer of the (c) Which Socrates though a Pagan did acknowledge see Baldwins moral Philos book 9. ch 5. wicked is an abomination unto him and the prayer of the upright his delight Prov. 15.8 He who will not hear sinners Joh. 9.31 yet will not send the righteous away empty Jam. 1.16 For albeit in mater of justice we may not ask who nor respect the persons of men we must not show favour to our nearest relations no not to the poor Exod. 23.3 Lev. 19.15 yet in bestowing of courtesies and in acts of bounty meer-pleasure and good-will the consideration of the person may well have the first place Psa 16.3 Gal. 6.10 If sinners could carry their suit in point of equity and justice the Lord would do them no wrong he would not send them away empty but since none not the best of men is able to maintain such a plea but he of his meer mercy doth give to whom he will shall he be unrighteous in shewing favour to his servants while he refuseth to satisfie the desire of strangers and enemies Hence The first ground of the point is because our duties and services 1. Reas our good works and prayers cannot merit and deserve any good from God they cannot justifie our persons nor procure a pardon for our offences how then shall they be able to purchase new favours The popish doctrine concerning the merit of our works and our justification thereby is detestable it s a soul-destroying dream of Proud Pharisees the fruit cannot make the tree good but the tree must first be good before it can bring forth good fruit Mat. 7.17 Thou canst not pray acceptably till thy heart be renewed till thou get strength from above and till a (d) See Part 1. chap. 9. principle of life be infused and the Spirit concur with it and help thee to pray according to the will of God Rom. 8.26.27 The Lord first (e) Cajetan his observaâ—ion which he repeateth on the place is the more remarkable because of the author he being a Papist Externa dem de internisdicendum oblationes inquit ille non sunt Deo grata secundum seipsas sed ratione offerentium placent vel displicent had respect to Abel and then to his sacrifice Gen. 4.4 which was not the cause but an effect evidence and witness of his righteousness Heb. 11.4 we cannot offer to the Lord but of his (f) 1 Chron. 29.14 own he must give unto us before we can render unto him he must draw up our supplication and put it into our hands else we know not what to say when we come before him and though we could order our words yet so long as the heart doth keep and entertain its old enmity against God and his holy commandments he will not be mocked with fair pretences nor accept of his supplication whose heart plotteth contriveth and breaths after treason and rebellion against him We must first lay down our weapons and accept his pardon before he will accept our supplications and fulfill our desires And therefore if thou resolvest still to hold up the former feud and only comest to God in a strait and to serve thy turn I may appeal to thy own conscience if there be any reliques of light and
out for God and none of it imployed in and for his service None under thy charge encouraged by thy example and warning no hungry Saints fed no good work promoved by thy substance but thou accountest all lost that is laid out that way and thou wouldst rather suffer the publick Ministry and schools of Learning to decay then thou wouldst contribute for their maintenance did not the Law of the land compell thee to give a little for that end with which though it be not thine and thon never hadst any right unto it yet thou as unwillingly partest as the Mariner with his goods in a storm Ah! hadst thou asked for God thou would now imploy it better and minde his interest and service more 4. If thou ask for God thou wilt not only take heed what but how thou askest as thou wilt be carefull to improve the mercy when enjoyed to the honour of God So thou wilt be carefull to honour him by thy asking thou wilt make conscience of thy duty and take heed how thou performest it thou wilt look in to thy prayer as well as after its return as thou art sensible of thy wants so of thy debt and that prayer is no small part of that homage we owe to God Carnal prayers run to prayer as to a charm they use it as a mean and though never so superficially performed are ready with that people Isa 58.3 to complain if God do not presently answer and give what they desired O! but the Saints are more anxious about their duty then it 's success as to the having or wanting these outward things and though they can use prayer as a sanctified mean and confidently expect a return yet they dare not plead their own righteousness nor the worth of their prayers and if God may be glorified in with-holding what they desired they rest satisfied and acquiesce in his will if they honour God in their prayer and if his name get honour by denying what they petitioned this double advantage will not only sufficiently compense that loss but also rejoyce the heart of the supplicant when seen and considered by him and fill his mouth with songs of praise and thanksgiving Ah! (o) Application what matter of humiliation that we have so often prostituted so solemn an ordinance to our lusts and sensual appetite and that so often we have been led by base and low ends the custom of the place and family our wants and necessities yea and many a time our lusts and carnal desires have sent us to the throne and we without blushing have thus taken the holy and dreadfull name of God in vain because upon such a base account and at the best conscience of duty and challenges from within have set a work not a few and the Saints too often If conscience be satisfied though the honour of God was little minded in the duty we rest content and if we enjoy our hearts desire we do not look up to him from whom it came nor are we carefull to improve it for his honour and as we little mind Gods glory in asking so we expect small successe and accordingly reap little fruit of our labours O! when will we be humbled for doing Gods work and our own work so negligently and deceitfully if we were more serious and fervent in our desires and did more cordially aim at the glory of God he would more effectually procure our good and our prayers would be more peevalent and successfull but no wonder as one said though those prayers that want a good aim do also want a good issue But ah what motives can prevail with him who doth not sincerely (x) Ad eum ergo qui ubique praesens est non pedibus ire licet sed moribus Mo res autem nostri non ex eo quod quisque novit sed ex eo quod quisque diligit dijudicari solent non faciunt bonos vel malos mores nisi boni vel mali amores August Macedonio epist 52. love God to seriously mind and regard his honour and service The water in the pipe can ascend no higher then the head-spring from whence it came when self-love is the spring self-interest must be the aim but if God were at the beginning of prayer he would be the end if love to him were the fountain and principle his glory would be the mark and scope And O! if we were less carnal and selfish if we did seek more for God we would receive more from him if his kingdom glory and interest had the precedency our business would be more quickly dispatched and we might trade for the creature more successefully Mat. 6.33 and what ever were our portion and allowance of it were it small or great it would prove sufficient and enough yea all Phil. 4.18 Temporals thus askt and received lose as it were their nature and name they are no more in the category of indifferent things nay saith (y) Si temp oralia bona considerentur pro ut sunt uâ—ilia ad opera virtutuâ—n quibus perducimur ad vitam aeternam in tantum suut simpliciter bona Thom. 1 2. quaest 114. art 10. in corp the great School-man thus they become fimpliciterbona absolutely good and blessings indeed they are now of one kindred with spiritual mercies they are thus whatever difference be as to their mater arrows of the same quiver bought at the same market and with the same price shot out of the same bow and level'd at the same mark all of them slow from the same fountain of free love and are the purchase of blood and being askt and received in faith are improven to the honour of the giver And thus we may upon good grounds subscribe and put to our seal to that Christian paradox that a little which a righteous man hath not only his state and condition but his creature-stock and outward possessions is better because better come better employed and laid out for a better use then the great treasures and revenues of the wicked Ps 37.16 Prov. 15.16 Prov. 16.8 CHAP. II. Some concommitant qualifications of prayer What should be our carriage while we are at the throne and what are these graces which should especially then be exercised PRayer being a (a) Isa 1 18. Jer. 30.13 pleading with the wise God and a (b) Rom. 15.30 Gen. 32.24 Hos 12.4 wrestling with the Almighty we had need of much wisdom from above and of the tongue of the learned that we may order our cause aright before him we have need of circumspection and to take heed to our steps we would then put on the whole armour of God and stand in need of much strength for making use of every part of it as alwayes so then especially the help of the Spirit is necessary for quicknnig and enabling us to exercise all our graces we had need then to awaken and rouse up to invite and summon the soul and all that is within us
non pietate inclinatus Si ergo exaudivit qui oderat quod rogabatur quomodo non exaudit qui ut rogemus hortatur August serm 36. de verbis Domini fecit taedio quod nolebat beneficio ille qui nolebat dare quod petebatur fecit quia ille viz. cui hospes venerat Luk. 11. in petendo non defecit quanto magis dabit Deus bonus qui nos hortatur ut petamus cui displicet si non petamus sed cum aliquando tardius dat commendat dona non negat diu desiderata dulcius obtinentur cito autem data vilescunt pete quaere justa petendo quaerendo crescis at capias Servat tibi Deus quod non vult cito dare ut tu discas magna magne desiderare Inde opertet semper orare non deficerc c. ibid. serm 5. And let us close this Section in reference to all the particulars contained in it with reverend Bernard his words Omnià no oportet not orationis tempore curiam intrare calestem illam utique curiam in quarex regum stellato sedet solio circumdante innumerabili ineffabili beatorum spirituum exercitu quanta ergo cum reverentia quanto timore quanta illuc humilitate accedere debet a palude sua procedens repens ranuncula vilis quam tremebundus quam supplex quam denique humilis sollicitus toto intentus animo majestati gloriae in praesentia Angelorum in concilio justorum congregatione assistere poterit miser homuncio in cunctis igitur actionibus nostris multa est opus animi vigilantia sed praecipue in oratione Bernard serm de 4. modis orandi Austin his pathetick persuasive to persevere in prayer without fainting notwithstanding what seeming discouragments may interveen from Luk. 11.5 c. and Luk. 18.1 c. If the unjust Judge to whom it was a burden to be intreated was at length overcome with the widows importunity how shall he not hear who inviteth us to ask and delighteth in our importunity and who is grieved and displeased when we ly by and forbear he delayeth to give not out of unwillingness but that we may ask more instantly and fervently and may be the better prepared to receive and thankfully prize his bounty that the mercy may be the more sweet and welcom and that we may learn to wait and not make hast c. Sect. 2. Of faith in prayer What it importeth by what means it may be encreased and how it may be known Jam. 1.6 7. Let him ask in faith nothing wavering for he that wavereth is like c. Let not that man think that he shall receive any thing of the Lord. THough the Lord Jesus be the Christians all Colos 3.11 and all our graces qualifications and most specious performances be nothing not the least part of our money and treasure they cannot make us happy nor purchase the least pearl of the crown yet as they are employed to attend the great King and to do his work and as they may be instrumental for our good and happiness to bring to us from the rich treasure and to receive from thence a supply of all our wants thus faith hath the precedency and comparing it with the rest of our graces we may apply the words of Lemuels mother Prov. 31.29 spoken of the vertuous woman there described and say though other graces have done great things yet faith excelleth them all It is the Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the great wheel of the soul and the first spring of all its gracious motions And though love because of its perpetuity be called greater 1 Cor. 13.13 yet thus it is (a) Si cxcutiamus singulas fidei effectus conferamus reperietur in multis superior fides quin etiam ipsa charitas eodem Apostolo teste effectus est fidei effectus autem sua causa procul dubio est inferior c. Calvin in 1 Cor. 13.13 vid. etiam D. Pareum ibid. less it being as it were the daughter and hand-maid of faith Gal. 5.6 1 Thes 1.3 we will not enumerat the several effects and properties of this cardinal vertue and grace but by faith we are (b) Rom. 5. ◠justified and have peace with God by faith we are (c) Act. 26.18 sanctified and the heart (d) Act. 15.9 purified and obtain this priviledge and (e) Joh. 1.1 2. power to become the sons of God it is the great mover and agent the root and foundation of our (f) Gal. 5.6 sanctification and of every good work by faith we live and act by it we are (h) Rom. 4.20 strong and (i) Rom. 11.20 stand fast and through it by the power of God we are (k) 1 Pet. 1.5 kept unto salvation and eternal life Faith is our (l) Eph. 6.16 shield and sword also it serveth for defence and offence with it we fight and by it are enabled to quench all the fiery darts of the devil it is our (m) 1 Joh. 5.4 victory over hell and the world and our protection and safeguard against Sathan and all his temptations It is our (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnium morbornm curatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h. e. à sananau omnibus morbis panacaea and soveraign Catholicon it s a general remedy and cure of all (o) Joh. 14.1 soul-trouble anxiety care and fear and the fountain of (p) Mark 5.34 peace and tranquility of mind yea and of (q) 1 Pet. 1.8 rejoycing with joy unspeakable and full of glory O! but without faith their is no safety nor any ground of solid peace our (r) Joh. 3.18 state is wretched and miserable and our work and service unprofitable for without faith it is impossible to please God and what is not of faith is sin And not only all our (ſ) 1 Tim. 4.5 creature enjoyments are defiled and can do us no good but also the (t) Heb 4.2 Word of life and Gospel of peace yea and the purchase of (u) 1 Pet. 2.7 8. Christ his blood and sufferings and the rich and infinite bowels of Gods mercy will profit us nothing Had not then the Apostle reason to exhort us above all to take the shield of faith Eph. 6.16 all the rest of our armour being in a manner useless and unprofitable without it which is as the hand of the new man without which he can neither fight nor work and without which he can neither ask receive nor return he can neither pray to wait upon nor praise God acceptably Prayer saith a judicious (x) Mr. Gurnal spir arm part 3. on Eph. 6.18 ch 21. Divine is the bow the promise is the arrow and faith the hand which draws the bow and sends the arrow with the hearts message to heaven Both bow and arrow are to no purpose without the strength of the hand and neither the promise nor prayer without faith avails the
circumstances 1. of time when 2. of the means by which 3. or of the maner how neither 4. as to such a measure and degree of the thing here in this life nor 5. to evidence these spiritual things to our sense feeling and discerning and therefore we must patiently wait untill by the event or by what other mean he pleaseth he reveal to us his purpose as to these particulars especially considering that albeit in this case there may be a delay and suspension yet there shall be no denial nor final frustration see Part 1. Ch. 7. Sect. 2. Concl. 11. Faith may perswade the soul that temporal and outward things which we stand in need of and which may be usefull for us shall never be askt in vain faith can assure thee that it is the language of cursed Atheists to say with these miscreants Job 21.15 Mal. 3.14 It is in vain to serve the Lord and what profit should we have to pray unto him c. Faith never wanteth an object wherewith it may close in seeking Gods face he that cometh unto him whatever be the errand and particular shall not be sent away empty for he is a rewarder of all that come unto him as hath in the general been shown Concl. 8. What you will say can be the object of faith in such a case We cannot know what God will do whether he will give or with-hold the particular and therefore we must doubt and waver concerning the success and answer of such prayers Ans Albeit we be not obliged and have no warrand to put out an act of faith as to the Lords giving the particular we prayed for yet we may and are obliged to believe that our labour shall not be lost and that our prayers shall not be fruitless and successless You will say if we obtain not what we desired what good can be expected upon our praying Ans In these few particulars 1. It is a mercy to be found faithfull in doing our duty (y) Mat. 24.46 blessed is that servant whom his Lord when he cometh shall find so imployed You will say what thus seeking his daily bread many will then be found busie at that trade Nay but whatever be the occasion and particular such as will then be found conversing with God shall abide with him for ever It is true many seek but from the wrong hand there be but few that look up to God but to ask in obedience to that command Phil. 4.6 and that we may approve our selves to God in the discharge of our duty is not the course and custom of the world 2. If thy bodily appetite be not satisfied yet by prayer the desire of the soul may be enlarged and thou mayest be fitted for receiving more grace and strength for subduing thy lusts and are spiritual mercies and the good of the soul not worthy to be taken notice of shall our labour be accounted lost when we get gold in stead of brass and when we enjoy a nearer and more intimat fellowship with God albeit we get no new portion of trifling vanities Many Papists when their interest is not touched nor concerned prove better Casuists then carnal Protestants we (z) Viz eb 1. heard from Thomas Alensis and Swarez what ends we should (a) But what they thus build with the one hand they overturn with the other in pleading for lip devotion without reverence yea and knowledge or attention as hath been shown loc cit propound in prayer and that among other things that should draw us to the throne that sweetness and delight which may be had in a communion with God should be one and certainly not the least now he that obtaineth one of his ends especially if that be better nor what he hath not yet obtained cannot be judged to have laboured in vain if then the Lord hath smiled upon thee and lifted up the light of his countenance when thou came before him wilt thou think thy travel lost If an earthly King would thus entertain and feast with royal dainties a mean supplicant would he not prize that favour and honour more then if his petty suit had been granted and hath the great (b) Cant. 2.4 and 5.1 King taken thee in to the banqueting house and spread the banner of love over thee and wilt thou complain because some trifle is withheld Ah! be ashamed of thy base ingratitude and bruitish sensuality but yet the great Mountebank Cardinal Bellarmine that famous Patron of formality and lip-devotion hath in a good mode proven a better Divine then any of his fellows and doth more fully (c) But before he open the fountain he prepares poyson to cast into it and tells us that those he subjoineth and which we now mention must not be accounted the chief and principal ends of prayer but 1. to satisfie and 2. to merit must have the precedency Bell. de bon oper in part lib. 1. cap. 3. enumerat the fruits of prayer then any of these we have named and by way of preface he showeth from Chrysostom that prayer is the (d) Oratio est organum organotum qua si hemo bene utatur omnia fine dubio obtinebii Bell ibid. instrument of instruments whereby without doubt we may obtain all things whatsoever we stand in need of either for life (e) 2 Pet. 1.3 or godliness And then he cometh to particulars which have place when the desired mercy is not obtained as 1. Prayer enlightneth the mind there is light in Gods countenance none can frequently converse with him and continue in darkness and ignorance and this knowledge is not empty and speculative but practical and influential such must taste and see that God is gracious 2. Prayer strengtheneth our faith hope and expectation familiarity with beget confidence 3. It doth enlarge and capacitat the soul for receiving more and a greater measure of the best things it will leave a heavenly impression behind which is a fit disposition for heavenly blessings 4. Prayer will encrease our humility and godly fear then certainly it must banish all opinion of merit and so must overturn that which Bellarmine calls one of the principal and chief ends of prayer but let us further observe the reason he annexeth and we may consider-with what conscience or candor Papists do oppose the truth For saith he we must know we are beggars and therefore must carry in all humility when we approach before God 5. It will beget in us a contempt of earthly things for he that is often in heaven cannot but look down upon all things under the Sun and be sensible of their vanity 6. As we heard from Suarez it begetteth and bringeth with it admirable sweetness and delight while in that ordinance we taste and see the goodness of the Lord. And 7. it bringeth great honour and dignity to the soul O! what honour is it to converse with a King but how much more to have continual access to the
King of kings And thus we may see what good may be gotten and how great and excellent things may be obtained by prayer though the particular be not granted But 3. as prayer hath thus something in hand and meat as it were in the mouth so it is a seed which though it seem for a time to lie dead in the ground yet it will revive and ere it be long we shall reap in joy in the day of general retribution when it shall be (f) Rom. 2 6. rendred to every man according to his deeds all our prayers shall get a second hearing and new reward and the King will then say as he in the case of (g) Esth 6.3 6. Mordecay what honour and dignity hath been done to those mine honest subjects who would not joyn with rebels nor conceal the conspiracy of false friends what have those favourits of heaven who have lyen so long at the gate and have waited for an answer to their many prayers and supplications though in the mean time some crums have been let fall to them yet what have they gotten answerable to the large and full promises I have made unto them and to their expectation from such a great and bountifull Lord and Master and then they shall receive what they can desire and more that is the great day of audience when all our tears and prayers and complaints shall be brought to remembrance And thus though we got nothing in hand yet we might say with him Isa 49.4 Surely my judgment is with the Lord and my (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opus vel operis merces Buxtorf opus laborando productum Mr. Leigh crit sac reward with my God And we may with them 1 Cor. 15.58 know that our labour is not in vain in the Lord. And though we had no cause to complain albeit we were thus put to wait all this short day of our life and till the evening when the Master will call all the labourers in his vineyard and give to every man his penny and will make a recompence for all the delayes and disappointments his honest supplicants did meet with here in this their pilgrimage since none will have cause to grudge and murmure then or to say that he hath received too little or waited too long Yet 4. our kind Master will not put us off to so long a day though as to the crown and great inheritance we must patiently wait and be expectants till then yet in the mean time he will give something in hand he will give so much as may encourage us to follow our duty without fainting and which may be esteemed a present answer and return to our prayers And that it must be so may appear 1. because he hath appointed prayer to be a mean for obtaining the blessing not in a general way for thus every duty may be called a mean for obtaining the great end and a step forward in the way to happiness but prayer is appointed as a special mean in reference to such a particular end viz. for obtaining such a particular suit and to have such and such desires satisfied and thus there are special promises made to prayer in reference to this particular end which no other duty can lay claim to the Lord hath not only promised to reward our prayers as other good works but the hath specified a particular reward and hath promised to give whatsoever and whensoever we shall ask and therefore there must be some particular answer and return made to every prayer we offer up to God Otherwise 2. It must be granted that we might in our several straits and difficulties as well go about any other duty as prayer at least whensoever and that falls out very often the particular we ask is not given and thus in such a case prayer will be no more sutable and pertinent to the afflicted then any other Christian exercise And 3. prayer could bring no ease nor relief to perplexed and disconsolated souls and the Apostles inference Phil. 4.6 7. must be groundless and unwarrantable for if no good in reference to our present exigence and difficulty may be expected from prayer how can peace quietness and contentment follow thereupon prayer must open some door of hope and must bring some olive leaf in its mouth else the waters would not be abated nor the storm calmed You will say what is that answer which we may alwayes and in every case confidently and infallibly expect For answer to this which we suppose to be the main difficulty we offer this twelfth Concl. Coucl 12. Albeit we have no ground to imagine that God will alwayes given the very particular we ask yet faith can assure the soul that God will do that which is best for us in the present business and particular exigence albeit the captive may not peremtorily conclude that upon his praying he shall be set at liberty nor the sick that he shall be restored to health yet the may and should believe that God will do what is best for them and is most for his own glory albeit the cannot determine whether liberty or captivity sickness or health be best for them in such a case and such a time allthough their natural appetite and sensitive desire did close with a sutable object and made choice of what seemed fittest and most convenient for it yet they may be perswaded that as the omniscient and wise God knoweth what is best for them so as a loving Father he will do what is best to them and that though they relying upon his wisdom do mistake and with submission do desire and ask a serpent supposing it to be convenient food yet he will not give it nor satisfie their foolish desires but he will do what is better he will sanctifie the tryal and thereby promove their everlasting happiness if he let the burthen ly on he will strengthen our shoulders to bear and say to us as he did to Paul my grace shall be sufficient for you 2 Cor. 12.9 Hence may arise that peace promised to every sincere supplicant Phil. 4.7 For having thus commended our case to God we may securely rest upon his care and providence who knoweth how to do us good by such a dispensation and who would not thus put us to the trial unless he minded thereby to procure our profit and advantage And that the Lord doth thus answer every prayer put up to him in truth viz. either giving the mercy in kind and the very particular that was askt or else giving what was better and that not only 1. by withholding what would hurt which though it may seem to be a meer negative yet should be acknowledge to be no small part of the return and answer of prayer and a fruit of the fatherly care and watchfull providence of our kind Lord towards us in thus fulfilling his (i) Ps 121.7 Prov. 12.21 Eccles 8.5 Job 5.19 c. promise to suffer no
evil to come near us For it is as (k) Petamus ut non faciat quod non bene petimus quia ad hoc pertinet quod in oratione dominica dicimus ne nos inducas in tentationem neque enim parva est tentaâ—io si contra tuam sit causam tua postulatio August tract 73. in Joan. Augustin observeth no small temptation to have our desires and requests to become contrary to our cause and obstructâ—ve of our good and interest Hence it must be no small mercy to get that snare broken and when the Lord doth frustrat such desires though offered up prayer-wayes he doth answer that part of our prayer lead us not into temptation but deliver us from evil Mat. 6.13 And it were good that we did more mind that part of our copy and pattern and that when we pray we did as that Ancient adviceth ask that God would not grant what we ask a miss but not only doth the Lord thus answer by not giving those serpents we desire but also 2. by giving us a heart to welcome the dispensation and grace to improve the trial aright he would not suffer us to be cast into the furnace if he purposed not thereby to purge away some dross from us but now for clearing the point we shall not multiply arguments but that the Lord must thus answer all our prayers may appear 1. from the universality of the promise which excludeth no (l) Sed malum culpae peccatum cum non sit eligibile non debet referri ad classem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 object no case nor condition in which we may be cast no time nor place nor whatsoever other circumstance but as we heard extendeth unto and comprehendeth all things whatsoever we shall ask Mark 11.24 1 Joh. 5.15 and 3.22 Joh. 14.13 c. And therefore there can be no case nor combination of circumstances that can frustrate our prayers of a gracious return and answer otherwise the promise of audience must be too large and so must fail of its accomplishment 2. We may argue from the extent and utility of prayer it is usefull at all times and for every thing hence it s prescribed as a soveraign antidote against every evil and all our fears Phil. 4.6 But if only then it were heard and answered when we get the particular in kind how often would it be useless and to no purpose 3. I would ask what difference there would be between the trials and crosses of the godly and the wicked if to the one they were not sanctified by prayer and not to the other because he restraineth prayer What is said of the creatures 1 Tim. 4.5 may be applied as well to every dispensation of providence it cannot be sanctified to us but by prayer and if we ask the blessing we may as confidently expect it in such a case though never so cross and contrary to our selfish inclination as while we use the creatures with much contentment and satisfaction And we may upon good ground say we know that such a dispensation is good for us and that we had been at a loss if we had wanted it and hence will flow not only patience and submission but also rejoycing and thankfulness thus David by way of congratulation and praise to God could say it is good for me that I have been afflicted Ps 119.71 thus also Paul could rejoyce whether Christ was preacht out of contention and in pretence only which in it self was a sad affliction and tryal to the zealous Apostle or in truth and sincerity as knowing that by the Philippians prayers and none will imagine that he excluded his own though not needfull to be mentioned while he was speaking to them that should turn to his salvation Phil. 1.18 19. Hence also the Psalmist might conclude that he was afflicted in (m) In hebraeoest justitia loquitut de bonitate prohitate Dei hoc sensu subdiâ— quod me fideliter hoc est meo commodo adfligis castigas observandum est quod fidem Dei erga se in afflictionibus considerat certo sibi pâ—rsuadens quod fideliter suo ipsius commodo adfligatur a Domino Muscul in loc faithfulness Ps 119.75 and therefore his afflictions must be the fruit and accomplishment of the promises he had pleaded in prayer and so must have been sent by way of return to his prayers 4. we might argue from the sense and meaning of our prayers when regular of which we only speak which must not be absolute and peremptory as to the particular but conditional and dis-junctive Lord give us such a supposed mercy if it be good for us but otherwise we do not desire it and will not have it Or thus Lord give us what we ask or what thou knowest will be better for us As hath been shown Part 1. chap. 7. sect 1. And thus our faith may keep a conformity and correspondence with our prayers (n) Obstrepit enim hic carnis sensus minime apparere quod Deus vs ta nostra exaudiat quando codem semper cursu procedunt afflictiones nostrae Itaque apostolus occu pat quamvis non statim succurrat suis Deus non tamen cos descrere quia miro artisicio quae videntur incommoda in eorum salutem convertat Calvin in loc and we may confidently expect that God will answer them and grant our desires that he will either give the particular in kind if good and convenient for us or else what is better and more fit for us at at such a season 5. Let us ponder that conclusion which the Apostle draweth from what he had said concerning prayer Rom. 8.28 We know that all things work together for good to them that love God It may be this or that particular may seem to do thee no good but take all collectively and joyntly together and if your eyes be opened you will see them mutually conspire for your good If we look upon the prescription of a Physitian we may there see several ingredients which singly and by themselves would rather hurt then profit the patient but if we take in the correctives and more narrowly observe the composition we will be forced to commend the art and knowledge of the Physitian and to confess that all together do joyntly concur and contribute for the patients health So c. Hence it must necessarily follow that whether God give or withhold the particular he doth what is for our good and what is most fit and convenient for us if all things must work together for our God then certainly the several answers and returns to our prayers and this we may as well as these Romans did know and should believe 6. Those Scriptures which hold out Gods purpose to withhold no good thing from his upright supplicants as Ps 84.11 Ps 34.10 c. as they do show that when the particular askt is withheld it is not good for us hic
extrinsecal and moral possibility flowing from the decree and purpose of God concerning the futurition of such an object possibility in the thing petitioned that in that case the Lord will so far respect our prayers as that in return to them he will at length give to them what we asked for them and that though many haply have (o) Whether in praying for the salvation of one particular person or for publick mereles and deliverance to the Church for now we are joyntly speaking of both cases concurred in the work and though we have often petitioned that mercy yet none of our prayers shall be forgotten but all and every one of our supplications shall have a proportionable insluence in procuring the blessing Albeit the mercy may be for a long time with-held yet the Lord keepeth all the prayers of all his honest supplicants in remembrance and in answer to them the mercy in due time shall be given Albeit Monica for a long time prayed for her son Austin his conversion yet none of her prayers were lost the Lord had them all on record and at last satisfied the desire of that zealous woman but we must not imagine that God then only had regard to the prayer put up about the time of her sons conversion nay but every tear and prayer which from time to time she had poured out had influence upon the work and helped forward the new birth of that convert But 2. as to the compensation when the Lord purposeth not to hear and give the particular we prayed for to others that will not be made to them for whom we pray but to us who pray for they being reprobats and despisers of the mercies of God no ordinance can do them good but if they be Saints and yet the Lord in his holy and wise providence will not give them such outward mercies for as to spirituals these shall not be finally with-held from such as we did petition for them albeit the Lord may and no doubt often doth make some compensation to them and will not suffer them to be deprived of the fruit of our prayers although what we did ask was not good hic nunc yet that which universally and in all cases our faith may lay hold on by way of compensation when the particular is with-held must be something respecting the supplicant himself some one or other mercy to be bestowed on him by way of return and answer to his prayers and thus while we pray for the salvation of reprobats or for such publick mercies to the Church and People of God which he according to the depth of his counsel hath determined not to give our prayers notwithstanding are not lost as to us for though Israelites captivity be continued yet they who love and pray for Jerusalem shall prosper Psa 122.6 Albeit the Lord did not give to Davids enemies those mercies he petitioned for them yet his labour was not lost nor his prayers like water spilt upon the ground the Lord did receive and welcom them and would not send back those faithfull messengers empty though no return came to those incorrigible enemies in whose behalf they were sent yet some (p) And this may be the occasion of that expression and the reason why Davids prayer is said to return into his bosom viz. because it did bring along with it some seasonable or some considerable mercy for what we take into our bosom must lye near the heart and have some room in the estimation heart-affecting and bosom-blessing was dispatched to David his prayer returned but not (q) Etsi non eis prosit ego tamen nonsa 〈◊〉 frustratus mâ—a mercede gloss in loc vid. etiam Lyr. ibid. empty though it be the maner of men yet not of the great and gracious King to send away any honest supplicant without an answer Psa 35.13 But do not mistake and say O! then it must be better with the supplicant when his prayer for others is not heard as to them and when they get no good by it because then it returneth into his own bosom and the good redounds to him Do not I say entertain such a conceit for although we now only mentioned the personal return made to the supplicant when his desire for others was not granted that being the present case to which we should speak and a notable encouragment to to the conscionable and constant performance of that duty whatever might be it's fruit and success as to those for whom it were performed yet we did not exclude that personal return which every petitioner may expect when the Lord doth fulfill his desire towards others we shall not fair the worse because it goeth well with others nor shall the Lord be less kind to us because for our sake he sheweth kindness to others we shall not lose because others do gain by our trading our God hath blessings enew to bestow and though he answer the supplication he will not let the messenger go away without his wages he shall get something in hand but that is not all nor the main but they who by their prayers exhortations c. turn (r) Though Gods servants and messengers labour in vain and though Israel be not gathered yet honest supplicants and labourers shall be glorious in the eyes of their Master and their reward shall be with their God Isa 40.4 5. Yet when God blesseth his own Ordinance as that will cause the hearts of henest labourers to rejoyce So the Lord may out of his good pleasure and soveraign mercy crown that mercy with other mercies both to him who did pray and to him for whom supplication was made mary to righteousness shall shine as the stars for ever and ever Dan. 12.3 not only their prayers and endeavours shall come in remembrance but also the fruit and success thereof but not to obstruct and hinder their mercies but rather to promove their happiness If it be here askt whether the former assertion concerning Gods hearing and answering of all our prayers so far as alwayes to do what is best for us in the particular which we desired and petitioned whether I say that hath place in this case Ans That assertion it self without any further explication might have prevented such a question for while the mater of our prayer is not personal and doth not concern us but others it seemeth a little impertinent to ask whether the Lord when he giveth not the particular askt viz. to others doth that which is best for us for what doth not concern us cannot be said to be more or less convenient for us But 2. albeit what we ask for others doth not concern us as to our personal loss or advantage except when we ask publick mercies for the Church or Incorporation whereof we are members yet to a believer who already hath a right to all personal happiness and felicity no compensation can be made for those spiritual mercies which he doth ask for
return to prayer that no wisdom gift dignity excellency or strength could effectuat See Heb. 11. You will say nay but the Lord works no wonders now and my case is so desperate that less will not do the turn Ans Albeit now a dayes we have no warrant to ask or expect miracles yet his hand is not shortned and albeit the doctrine of faith be sufficiently confirmed by the miracles wrought by the Prophets and Apostles and though there be no extraordinary calling of men requiring extraordinary dispensations to evidence that it is of God yet if Gods glory and his peoples good did as much call for miracles now as in former times these should not be wanting the Lord is still what once he was wonderfull in counsel and excellent in working Isa 28.29 And albeit the popish Legends of their Saints miracles be apocryphall and in many things ridiculous yet there was searce one age since the dayes of Christ that cannot furnish authentick evidences of the wonderfull works of God toward his children Nay the Lord can by an extraordinary though strange and astonishing to us providence bring to pass whatever can make for our good and happiness Our extreamity cannot be so great that it may not be a fit opportunity for him to work there is no case so desperat in which he cannot help and far beyond our expectation provide means when the creature can see none and bless such means as are at hand though few and weak and thus by an ordinary providence work great and admirable things for the deliverance comfort and happiness of his Saints thy wound cannot be so deep but his balm can cure it nor thy disease and malady so great but he hath a remedy at hand and do not say O! if I had been living in former dayes when the Lord wrought miracles for his people thou art unworthy of this Gospel-light who wouldst once lay it in the ballance with those works of providence which also were wrought for thee and which thou to whose hands an authentick Register of them is sent oughtest to improve as thy talents And as to thy present case and trial neither thus art thou at a loss for 1. the goodness and mercy the love and tender bowels of the Father is the same 2. His word and promises his truth and fidelity are unchangable 3. The blood of Christ and his purchase and so the title and right of his servants is the same yesterday to day and for ever yea we for our further comfort have his intercession super-added 4. The help of the Spirit to direct and instruct to assist and strengthen to witness seal comfort c. is now rather more then less Since all things stand as formerly and any alteration being additional and for the better to us-ward our interest in God and in the blood of his Son our right to the Promises and to the Covenant the same why may not our expectation and confidence be as great and strong and Gods care and providence as sweet and comfortable as in dayes of old especially since our need straits and difficulties may be as great and Gods glory no less concerned therein then at any time formerly since all things thus stand alike shall not the event be the same Though there may be some change in outward dispensations and in the manner of working yet the work and effect may be the same as effectual and seasonable as sweet and comfortable to us and as unexpected astonishing and admirable to enemies and why then may not we as well as Gods people and servants of old lay hold on his omnipotency and infinit power for our stay and comfort 4. Consider that title and name the word of truth giveth unto the Lord he is the hearer of prayer Ps 65.2 he is plenteous in mercy to all that call upon him Ps 86.5 he will fulfill the desire of those that fear him and hear their cry Ps 145.19 And may we not have this confidence in him that he will hear us whensoever we call and may we not know that he will answer our desires 1 Joh. 5.14 15. c. It is reported to the commendation of some States and Princes that they never rejected any Petitioner the Senatours of old Rome did (l) Rob. Cawdray treas of simil pag. 548. judge it a great disgrace to the Roman state that any man should have occasion to say that he had in vain asked help at their hands It doth not become the Emperour said (m) Ne quem sine spe dimitteret negans oportere quenquam a sermone principis tristem discedere Cluver Hist epit in Tito Vespas pag. mihi 289. the noble and magnanimous Titus Vespasian to send any supplicant sad from him Ah! shall the poor creature have such large bowels and shall not the infinit Creator the (n) 2 Cor. 1.3 Father of mercies and God of all comfort pity all his honest supplicants Shall it be below a generous Prince to send away any of his subjects sad from his presence and shall not the King of Saints regard the prayer of his destitute ones and hearken to their complaint Ps 102.17 Such as never went to school and know not how to frame an argument according to art may without hesitation from this encouraging principle with the Prophet Ps 65.2 draw that sweet conclusion therefore unto thee shall all flesh come and may if the fault be not in themselves with confidence present their supplications unto thee And who would faint in that exercise that cannot want success O! let us consider the parable Luk. 18.1 with the several encouraging dissimilitudes and let us no more doubt of Gods readiness to hear and answer our requests particularly let us ponder how it was a burden to that cruel Judge who neither regarded God nor man to be petitioned but the prayers of the Saints are Gods delight Prov. 15.8 they ascend up before him as incense as an odour of a sweet smell and a sacrifice acceptable and well-pleasing to him Ps 141.2 Revel 8.3 4. The voice of his petitioners is sweet and as musick in his ears Cant. 2.14 Rev. 5.8 Ah! why shouldst thou weary in speaking since he doth not weary in hearing what though the vision tarry yet wait for it because it will surely come it will not tarry What strange language is this though it tarry it shall not tarry But there is no contradiction though as to our sense and apprehension it tarry and for a long time yet it shall not tarry one moment longer then the fit and appointed time The Lord waits that he may be gracious unto us and do us good that we may be fit to receive and improve every mercy aright and that it may be a mercy and blessing indeed Isa 30.18 And will we not suffer him to time our mercies so that they may do us good and if once the fit season were come while his servants are yet speaking he will hear yea
since we come not in our own name but in his and ask not for our own worth goodness but for his sake who hath paid our debt and purchased our peace and acceptance through his own blood and who doth concur with us in our supplications why should we fear the Father alwayes heareth him Joh. 11.42 and therefore must also hear us with whom he alwayes joyneth the Father cannot reject us and our prayers unless he also hide his face from the Son of his love which since he will not and cannot do we may rest confident and secure but as the Father hath promised and freely disponed and the Sun purchased all the good things we can ask So 3. the holy Ghost doth enable fit and prepare us both to ask and receive he draweth and helpeth weak ones to ascend to the throne and putteth words in their mouth and teacheth them what to say Rom. 8.26 27. Joh. 14.16 17. And will the Lord reject those prayers that are breathed into us by his Spirit but as the Spirit doth thus help us to pray so to pray in faith as he helpeth our infirmities by enlarging the heart and filling it with spiritual affections so also by working in us a child-like confidence and making us cry not only with the mouth which were no great matter but with the heart having made an impression and sense of it there Abba Father Rom. 8.16 As he leadeth the Saints into all truth and putteth to his seal to the whole Word of God Joh. 16.13 Joh. 14.26 so particularly to the promises concerning the success of their prayers that if they knock it shall be opened if they seek they shall find c. Oh! what a blasphemy were it once to imagine that God could lie and would not perform these promises or that the Spirit of truth would put to his seal to an untruth The Lord pity and pardon our unbelief that having to do with such a compassionat and condescending Lord who hath stoopt so low and come so nigh to us who hath held forth himself to us under the nearest most amiable and engaging relations and who hath taken upon him so many bonds to do us good we notwithstanding will yet doubt of his good will and of his faithfulness in performing his promises Oh! 1. what a dishonour do we offer to our kind Master thus to question his love care and fidelity 2. what a shame to our holy profession 3. what a base return do we make for the many mercies we still receive and 4. what loss and damage do we bring to our selves we expect little and receive little we will not trust God and he will not satisfie our desires Jam. 1.6 7. Are ye now convinced of your folly and guiltiness in thus distrusting the Lord and is it the desire of your soul to have this evil cured O! then 1. ponder frequently and seriously these and such like considerations if this were the matter of your daily meditation if these things did sink down into your hearts and did abide upon your spirits they might prove a notable preservative against your unbelief doubtings and jealousies 2. Let us exercise our selves in the Scriptures especially laying hold on such promises as are most pertinent and sutable to our condition faith must have a word of promise whereon it must rest and the more express and particular that it be our faith will proportionably cleave to it the more firmly O! but what atheisme must there lodge in that heart that dare doubt where it hath this warrand thus saith the Lord 3. Labour to know more of God his love mercy power fidelity c. Ignorance of God his nature and attributes is the mother of jealousie and infidelity but they who know his name will put their trust in him Ps 9.10 With what zeal and success did Moses plead from Gods attributes Numb 14.17 18 19.4 Since sensible demonstrations are so concludent and prevail so much with us who live too much upon sensible objects let us observe and keep a register of the gracious returns from time to time made to the prayers of Gods people and honest servants 1. Our own experiences would be kept on record he who can say with David the Lord hath delivered me out of the paw of the Lyon and of the Bear will be able the more confidently to say with him the Lord will deliver me out of the hand of this Philistine 1 Sam. 17.37 experience begetteth confidence But 2. we should also observe the dispensations of providence towards others the Saints experiences are recorded in Scripture for our instruction comfort and encouragment Rom. 15.4 If God regard the prayer of the destitute this must be written for the generations to come Psa 102.17 18. the success that others have met with will encourage vs to follow the like course 5 Let us be exact and circumspect in our walk if our conscience condemn us we will fear the Judge every blot in our life doth darken and obscure the promise and dazle the eye of faith when the Saints fall their faith doth shake guiltiness is the mother of jealousie when we do ill we become suspicious and are ready to question his love and kindness to us when we prove ungrate and come short of our duty to him O! but if we would believe without staggering let us not halt in our walking let us be conscienciously diligent in every point of duty and (z) 1 Pet 1.14 holy in all manner of conversation if we would plead the promise and ask in (a) Jam. 1.6 faith nothing wavering Hence for trial this will be a good negative mark whereby we may know who cannot pray in faith if we do not walk as children we cannot call God Father nor with confidence expect that he will hear us What son will not be afraid and ashamed to look his father in the face after he hath dishonoured him and how will he blush to mention that relation and to call him Father to whom he hath not paid the debt of love reverence and obedience And if any perfidious and rebellious son should be so impudent as with (b) Herod having given to his son Antipater his Authority as he speaketh his favour his secrets his heart and crown in a will signed with his hand yet that unnatural monster could not stay a little till his fathers death but laboured by all means to prevent nature particularly by sedueing and perswading Pheroras to poyson the King yet having the boldness to offer to kiss his father after he was informed of his conspiracy though the traitor knew not that his conspiracy was discovered met with this terrible repulse Avaunt thou murderer of brethren and father the kiss of a father was not instituted for thee Behold Quintilius thy Judge c. Nich. Caussin holy court part 1. lib 4. pag. 133. Antipater to offer to salute and kiss his father he might expect such a welcom and reward as he met
disquieted hast thou not faith canst thou not hope and confidently expect a return of thy prayers Oh! trust in God and be no more troubled and perplexed And to shew how groundless and unreasonable his disquietness was he repeats this pathetick question thrice Psa 42.5.11 Psa 43.5 What made Hannah who came to the throne with a sorrowfull spirit go away rejoicing and her countenance be no more sad 1 Sam. 1.15.18 She came doubting and went away believing and now knowing that God had heard her prayer she looked no more sad And what was it that supported Paul and calmed his spirit while he was buffeted by the messenger of Sathan the tryal and temptation still continued albeit he had prayed against it once and again but was he thereby discouraged nay on the contrary his faith from thence collected a sweet and encouraging conclusion that since he had prayed and the particular was withheld therefore the Lord purposed to do him good by the trial and therefore in the interim he should not want strength and assiststance for wrestling with the temptation the grace of God should be sufficient for him in the combat and for gaining to him a compleat victory at length 2 Cor. 12 7 8 9. And what was it that quieted and composed Davids spirit under that sad and long continued tryal while the Lord for so long a time delayed to answer the many prayers he had put up for deliverance from his enemies I had fainted saith he unless I had beleeved to see the goodness of the Lord in the land of the living Ps 27.13 his faith and confidence that God at length would answer his prayers did keep him at his work and from despondency and dejection of spirit 4. Waiting and looking for an answer is a good symptom thou hast prayed in faith if thou stand upon thy watch-tower to see what the Lord will say unto thee and what answer he will send thee as the Prophet while he waited for the vision it is an evidence that with him Habak 2 3. thou expectest it will surely come when thou hearknest what God will say it s a token thou beleivest he will speak Ps 85.8 but if thou pray and lookst not after a return which is the sin and folly of too many though thou mayst have gone to the throne in obedience to the command and that thou mightest perform that piece of homage to thy Master and Lord yet not in faith laying hold on the promise of thy kind Father if thou expectedst an answer thou wouldst wait for it and wouldst not run away from Gods door so soon as thou hadst knocked 5. If under our tryals and sad sufferings and when the Lord seemeth to hide himself in the day of our trouble and (g) Ps 66.20 to turn away our prayers yea if when by his providence he hath manifested his purpose not to give the particular we have once and again petitioned and many dayes waited for if notwithstanding we are not only silent and submissive patiently acquiescing in his will but also thankfull and cheerfull if thou not only justifie his majesty and take shame to thy self as being unworthy of the least of his mercies but also magnifie and praise him while he thus seemeth to smite thee and frustrate thy expectation it s a notable evidence of thy faith that thou hast prayed in faith and dost by faith live and rest upon his love and care thus David as to afflictions and crosse dispensations acted his faith Ps 22. though he was a reproach of men though they did laugh him to scorn shoot out the lip and shake the head at him and though the Lord was silent while he cryed to him in the day time and night season ver 1 2.7 yet he justifieth God and taketh shame to himself But thou art holy O thou that inhabitest the praises of Israel but I am a worm ver 3 6. and still trusteth in God praiseth his goodness and inviteth others to joyn with him in that exercise ver 9 22 23 25. And then for the other case viz. of denial and frustration as to the particular askt the same holy man is a notable pattern who having fasted and prayed for the recovery of his sick child yet so soon as he heard he was dead anointed himself and went to the house of God to worship and praise him and being comforted himself comforted also Bathsheba his wife 2 Sam. 12.20 24. Now what can uphold the heart under cross dispensations and sad disappointments but faith which can look up to God as the hearer of prayers who when he doth not answer us ad votum as (h) Aug. loccit Permittas ipfis expendere numinibus quid Conveniat nobis rebusque sit utile nostris Nam pro jucundis aptissima quaeque dabunt Di. Juvenal Sat. 10. Austin speaketh yet ad profectum who mindeth our good when he granteth not our desire and doth that which is better for us when he withholdeth what we askt and thus when reason can espie no evil in the enioyment of such a supposed mercy yet faith will look higher and rest upon the wisdom care and fidelity of him who hath promised to withhold nothing that is good from his honest suppliants and to make all things work for their good Hence faith will not only submit to the present dispensation but will thankfully praise God who hath ordered all things for the best and done what was most sutable for us and most subservient to his glory in our everlasting happiness 6. Albeit an immediat testimony either concerning out state and adoption or concerning our acceptance and answer of our prayers be not usual and ordinary yet the latter is more rare then the former If we speak 1. of an immediat testimony and 2. of a perswasion that God will give the very particular we prayed for but otherwise 1. a general assurance and perswasion built upon and drawn from the promises and 2. a perswasion that God will hear and answer our prayers in that way which is best for us is that condition and qualification of prayer after which we enquire But as to that immediat and particular testimony albeit it be not ordinary yet some eminent Saints at some special occasions have met with it and such might close their prayer as Christ began his Joh. 11.41 Father I thank thee that thou hast heard me as to the very particular I have prayed for but this cannot properly be called a mark of faith it being the highest measure and degree of that faith which falleth under the present disquisition and 2. because light needeth not another light that it may be seen and discerned but this particular perswasion is a beam of divine light clearly shining before our eyes and therefore needeth no further discovery nor any marks whereby we may know it But as to the other testimony concerning our state whether it be immediat and by way of direct illumination and irradiation or mediat
towards his creatures Nay saiâ—h Rainer Panth. de laude cap. 1. If God be considered according â—o his nature and â—ntity which is incomprehensible and ineffable So we cannot properly he said â—o praiâ—e him but rather to reverence adore and admire him quia inquit secunaum phâ—loâ—ophum optimorum sed aliquid majus melius laude vid. etiam Thom ◠〈◊〉 quaest 9â— art 1. import 1. our sense and acknowledging of Gods bounty and kindness 2 our praising hiâ— name and proclaiming the riches of his grace and mercy yet â—t it doth 3. necessarily infer our obedience and cheerfull walking in all his commandments to which as upon other grounds and titles we are obliged so also upon the account and by way of gratitude So that the evil must also be unthankfull Ah! how many are there who thus (x) The proverb is verified in too many they render to the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requite the Lord Luk. 6.3 We will not speak to this point in the general See the judicious Mr. Gurnall Spir. Aâ—m Part. 3. on Eph. 6 18. Ch. 56. c. only now remember that ingratitude mâ—keth a man become a (y) Ingratus est seminartum scelerum omuium tel us ipsa faedius nihil creat portentum id omnium est habeâ—dum maximum Petr Crinit lib. 2. poem monster Ingratum si dixeris omnia dixeris if ye call me an unthankfull man ye speak the worst and (z) Ingratitudine nibil mali non inest Cicer. ad Attic. 8. nihil amas si ingratum amas Plautus in Persa all the ill of me that can be said Ah! how have Pagans abominated that devil of unthankfulness that seed and seminary of all evil It were easie to fill many pages with their invective declamations against it and shall not Christians much more abhor it and yet alas it is the bane of our profession (a) Quo usque se diffundit gratia eo patet ingratitudo who is the man or woman amongst us that are not highly guilty herein Our mercies are not common and ordinary nor such as the dark candle of nature could discover and let us see and therefore our ingratitude must be the greater and the more abominable but honest Christians will make it their work to lament this evil and will study to abound more and more in the knowledge sense and acknowledgment of the bounty and love of Christ that passeth all knowledge Eph. 3.19 But as to the present case if thou wouldst not have the Lord to hide his face from thee and not (b) Gratiarum cessat decursus ubi recursus non suerit nec modo nil augetur ingrato sed quod decipit vertiturei inperniciem Bern. serm 1. in cap. Jeiu Qui enim de bono tuo gloriam sibi quaerit non tibi quarit hic â—ur est latro fimilis est Diabolo quivoluit furam gloriam tuam hic licet propter donum tuum laudetur aâ— hominibus a te tamen vituperatur qui autem ab hominibus laudatur vituperante te non defendotur ab hominibus judicante te nec liberabitur condemnante te Aug. tom 9. soliloque cap. 15. hear and answer thee in the day of thy trouble be thankfull for the mercies he hath given yea and if thou wouldst not have these quickly removed or else blasted and cursed in the enjoyment if thou wouldst not have thy roses spring up with thorns to prick and molest thee and if thou wouldst have thy comforts stable pure and unmixed and nothing of the wrath and indignation of the Almighty nothing of the curse vexation and venome wrung into thy cup O! then as thy mercies should come by way of return and in answer to thy prayers So let them be received and enjoyed with thanksgiving and used and improven for the honour of the giver 1 Tim. 4.4 5. 1 Thes 5.18 Prov. 10.22 But though providence should smile upon us and men would flatter us in our ingratitude yet what will we do or be able to say in the day of reckoning and account Then as Austin saith We will be found to have been thieves and robbers and like to the devil who sought to steal and rob God of his honour and what will the praise of men and all creature-enjoyments avail us in the day when the Lord judgeth and condems us We will shut up this discourse concerning the qualifications of prayer with an usefull case and question concerning their necessity and how far the want of these or any of them doth nullifie our prayers and hinder their success and acceptance Obj. Ah! will many honest supplicant say if we must pray thus if all these particulars must concur and be required to the acceptable performance of this duty if there must be such preparation before such fervency and importunity in the work and such watchfulness and diligence must follow after wo is me what are become of all my prayers I fear I have never yet prayed aright and O! that I might know whether all these qualifications were essential and necessary and if all be not alike necessary what be those requisits which are more and what less necessary Ans Albeit often such as have least cause to fear are most jealous of themselves and their way yet 1. it's certain that too many prayers are lik water spilt on the ground and like the beating of the air they being as no prayers in Gods account because not such and so qualified as he hath commanded and doth require and there is none of those qualifications we have named which are not held forth and prescribed in the Word of God and which doth not concur to the perfection of the work and contribute to its acceptance and success and therefore it were better with the Psalmist when he was going to praise God Ps 103.1 to stir up our soul and all that is within us to joyn and contribute their help and assistance for the cheerfull and acceptable performance of our duty not separating what the Lord hath conjoyned then to trouble our selves with such a comparison and by enquiring what may be forbo n spared and left undone of that which the Lord hath commanded and required Yet 2. that no tender conscience may be disquieted and that none may go about this duty with terrour and fear which should be performed with so much Son-like boldness and confidence we grant that there are Scripture-grounds and Scripture-instances which with the daily experiences of all Saints do make it unquestionable that God hath heard and will hear the prayers of his servants though they do not punctually observe and reflect upon all these several steps and therefore supposing 1. that thou dost not wilfully stubbornly and purposely omit or slight any part of thy duty 2. that thou hast respect to all Gods commandments labouring to order thy whole conversation aright 3. that thou prayest 1. in sincerity with Hannah pouring out thy soul
predicatui de tribus personis simul exceptis quae pertinent ad incarnationem seu assumptam naturam exam plorum loco hac adsert Deus noster Pater noster Praedestinator Creator Recomcâ—liator Adoptator Sanctificator exauditor precum Forh instr Histor theoâ—l lib. 1 â—cap 12. our blessed Lord teacheth us to call God Father not as if thereby he did point out to us the distinction or relation that is among the persons of the trinity or to single out to us the first excluding the other two for its certain we should direct our prayers to God who is Father Son and holy Ghost but to hold out to us (x) Ostenà it ad veram Deo gratam orationem requiri ut in vera siducia oremus ac jciamus nos invocare Deum qui in Christo dilecto suo filio nos dilexit ante jacta mundi fundamenta qui in filios suos adoptavit ac spiritum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nobis donavit qui paternum erga nos gerit animum quem proinde juxta ipsius exemplum mandatum ut panem nostrum invocare possumus Gerhard in loc cont harm cap. 180. the fatherly affection and tender bowels of God and of all the persons of the blessed Trinity and to encourage us to draw nigh to God with confidence as children to a father ready to help and pity us and though we be not limited to the same words or to say no other then is held forth in that pattern and copy yet we may not change our thoughts of God nor imagine that he hath cast off his fatherly care and affection towards us And herein as we have the command So we have the example of Christ he looked upon God as a father in that solemn prayer Joh. 17.1 Father the hour is come glorifie thy Son So also ver 11 21 24 25. For though he hath another kind of interest in the Father then others yet this doth not nullifie and hinder our interest and relation especially since ours is founded upon his God having adopted us in this his beloved Son we are truly sons though not such sons as Christ we are his sons not meerly nor especially by creation but by adoption redemption and a right to the inheritance And that Christ and beleevers have the same Father and thus stand under the relation of brethren he himself is not ashamed to profess Heb. 2.11 and Joh. 20.17 Go to my brethren saith our blessed Lord to Mary and say unto them Iascend unto my Father and to your Father and to my God and unto your God And thus the ancient Church in their prayer Isa 63.16 ingeminat this (y) Dulce nomen patris sweet relation with much confidence Doubtless thou art our Father thou O Lord art our Father our Redeemer And as thus we have 1. a precept and 2. practice so also 3. a promise for our warrant 2 Cor. 6. 17.18 Touch not the unclean thing and I will receive you and will be a father unto you and ye shall be my sons and daughters saith the Lord almighty And 4. this is made one end and design of the sending of the spirit into our hearts viz. because we are sons and that we may know and improve our relation by calling him Father Gal. 4.6 Rom. 8.15 to banish fear and to make us draw nigh in confidence and love 2 Tim. 1.7 But you will say how can we call God Father since we are not assured of our adoption Ans If God be not thy father he must be thy (z) Mr. Murcot being in great anguish because he feared that God was not his father had these words impressed on his mind If I be not thy father am I thy enemy and again if I be not thy father why dost thou follow after me Mor. exerc Serm. 14. enemy for there is no middle state and how darest thou who art stuble draw nigh to the consuming fire If thou be not a son thou hast no interest in Christ in whom only we have access to the Father Eph. 2.18 Joh. 14.6 And if God be not thy Father why dost thou hing and depend upon him yea even then when he frowns and seemeth to beat thee off and drive thee away I spake a little to the like case Part. 2. Chap. 2. Sect. 2. and shall not now say much but remember that the Lord as in another case So also in this (a) 2 Cor 9.7 loveth a cheerfull giver He would not have us to come to his altar and to bring our oblation grudgingly he would not have his spouse look sad or his children to distrust his love and care towards them nor his servants fear least he were such a one as the ill and wicked servant called him a hard master and ill to please Mat. 25.24 What a grief was it to Peter to have his love to Christ questioned Job 21.17 yea though lately he had denied and disowned him and must it not grieve the good Spirit of God when we have base and low thoughts of his mercy and kindness towards us yea even then while we are constantly reaping the sweet fruits thereof Ah! will ye thus requite the Lord and deal no better with him then they Mal. 1.2 I have loved you saith the Lord yet ye say wherein hast thou loved us But if ye will trust him ye have his word he will not disappoint you and ye do thus as it were engage his majesty not to fail you O! then draw nigh to him in confidence and fear not to call him father who hath purchased so great an inheritance at so dear a rate for thee its good in some cases as a reverend divine said to threap kindness upon God He will never challenge thee who hast the heart and love of a son for calling him Father If thou be a child of light though thou fittest in darkness yet thou are still a child and thy father will not disown thee if thou claim an interest in him what though thou blushest to call thy self a son as being unworthy of that relation yet surely God hath not lost his title nor deserved at thy hands that thou shouldst rob him of that relation he hath bought by the unvaluable price of his Sons blood and its observable that the Saints many a time would divide the relation that is mutual at least are more positive and peremptory in asserting the one part then the other and as the prodigal when he had by his riotous living forfeited his son-ship and was brought to confess that he was no more worthy to be called a Son yet durst profess that he had a Father and durst call him by that relation and take on this resolution to arise and go to his father and say father Luk. 15.19.18 So they may call God Father while they are convinced and may from an humbled heart confess that they are not worthy to be called his sons and even then while their face is
in dispensing of mercies to us and that eternal covenant and transaction whereby in time all good is conveyed to us and which we should eye and make use of in our addresses to God And thus we may hearken to the voice of the Father as from all eternity saying How do my bowels yern towards the sons of men I am willing to pardon all their iniquities and receive them graciously (a) Joh. 3.16 Behold I so love the world as to give my only begotten Son that whosoever believeth in him should not perish but have everlasting life I pity poor foolish self-destroying sinners and I will (b) Hos 14.4 heal their back-slidings (c) Is 53.5 with the blood of my dear Son and will love them freely (d) Is 63.7 according to the multitude of my loving kindnesses And we may behold the Son himself concurring and consenting to that blessed motion and saying O! let the ungrate rebel have a pardon though it should be subscribed with my blood let bankrupt sinners have a discharge and all their debts be laid on me I am willing to lay down my life that they may live Lo I (e) Ps 40.7 8. 1 Joh. 4.10 come to be the propitiation for their sins I delight to do thy will O Father and to (f) Tit. 2.14 give my self for them to redeem them from all iniquity and to purifie by my blood a peculiar people zealous of good works And we may hear the holy Spirit saying Behold I am willing and ready to tender to them the gracious offer of peace and reconciliation to perswade and allure them to embrace that offer and to convince and (g) Cant. 1.4 draw them after thee to (h) Jer. 31.33 write thy Law in their hearts to (i) Joh. 14.26 comfort and strengthen them and (k) Rom. 8.26 help their infirmities to defend and keep them from all evil and to fit prepare and (l) Joh. 14.16 preserve them unto eternal life But it would be remembred that though virtually and as to our apprehensions these several steps may be distinguished in that gracious transaction yet properly there cannot be such a stipulation such conditions offers consenting and as it were consultation where there is but one nature will and understanding but that there was such a Covenant having eminently these things in it cannot be denied by any who acknowledge our salvation to be carried on according to an eternal Covenant between the Father and the Son and when we shall understand that conference and as it were consultation concerning the creation of man Gen. 1.26 we shall be more able to comprehend this transaction concerning the salvation of man but now let none from thence imagine the love of the Father to be really different from the love of the Son and holy Ghost and that they did not contrive and had no hand in predestinating us to life but as consenters and approvers of the Fathers free purpose of love For albeit predestination be ascribed to the Father by some sort of appropriation as being according to that mysterious order in the Trinity the first person yet we must not think that there is such a priority or distinction of persons as doth import a distinction of nature or a real difference among the essential attributes as they are in these glorious persons and so conceive that there is another will power and understanding in the Father then in the Son and holy Spirit and accordingly different acts flowing from these different principles O! let us not rob these blessed persons of the honour of being (m) Phil. 2.6 equal with the Father and having the same nature and divine properties because they of their meer good pleasure have stoopt so low to exalt us and do us good and because voluntarily and of their free accord they have undertaken an economy and dispensing of offices for us to make us happy and have received as it were a commission the Son to redeem us and lay down his life for us and the holy Spirit to sanctifie and prepare us for the heavenly inheritance and have thus undergone a sort of (n) Inaequalitat officiorum non tollit aequalitatem naturae aut personarum inferiority dependance and subordination in being sent to execute these offices which they undertook in mercy and love to us O! who is able to (o) Eph. 3.18 19. comprehend what is the breadth and length and depth and height of this love of the Son and holy Spirit which passeth knowledge O! let us praise and magnifie God the Son and God the holy Ghost for undertaking an economy and as it were ministry for us now unto the ever glorious and blessed Spirit of grace and unto him that (p) Rev. 1.5.6 1 Pet. 2.5 loved us and washed us in his own blood and hath made us Kings and a royal Priest-hood be glory and dominion for ever and ever Amen And O! let us thankfully and diligently improve this noble and and admirable way of conveyance of all good to us and let us in all our adresses to God desire and wait for every mercy from the Father through the Son and by the holy Spirit looking upon Christ as the inexhaustible treasure and (q) Col. 1.19 store-house of all blessings and depending on the Spirit as the great dispenser giver and disposer of all that fulness and riches that is in Christ from the (r) 2 Cor. 1.3 Father of mercies and God of all comfort of (Å¿) 1 Cor. 8.6 whom are all things as the fountain and first person of the Trinity who laid the foundation of our redemption and who is the Father of our blessed Lord and Saviour We cannot perform any duty acceptably we cannot praise God nor pray to him unless we come in the name of Christ as our Mediator and Advocat and wait for the help of the Spirit and depend on him as our shield strength leader and guide and yet we must look over that economy and dispensation and close with the Father Son and holy Spirit as that one God to whom in every part of worship we should come as to the chief and ultimat object to which primarily it is directed and in which it doth rest Here we will stand we can go no further and praise be to his name who hath brought us this length albeit our light be darkness in respect of the light of glory yet the light of the ancient Church was but like the morning star before the Sun (t) Mal. 4.2 which now shineth before our eyes And O! when will that day come when we shall behold so much in this mystery as shall ravish our hearts and fill our mouths with songs of joy admiration and pâ—aise to all eternity when we shall not see through a glass darkly but face to face when we shall not know in part but as we are known when we shall be like him and see him as he is 1 Cor.
less Nam licet ex duobus malis culpa neutrum paenae tamen minimum est eligendum All the controversie then seems to stand in this Whether we may pray for any evil either of sin or suffering for to one of those two heads may every evil be referred relatively and in reference to some good and necessary end That though neither of these two be good and desirable of themselves yet since God by them and from them may bring good to us and may make them means to humble us and to cause us walk more circumspectly may we not desire and pray for them in so far as they may be subservient to such an end Ans We needed not have moved such a question were it not that some weak Saints upon a mistake may be ready to pray thus for some rod or affliction and that the great school-man (d) Non est intrinsece malum petere hujusmodi mala vel sibi vel aliis nam haec mala erunt simpliciter bona si honesta ratione propter finem simpliiâ—ter bonum appetantur Fatetur tamen hunc mâ—dum orandi fortasse non esse omnibus consulendum cum ipso Paulus ter Dominum rogaveritue stimulo carnis affligeretur Suar. loc cit lib. 1. cap. 19. Suarez affirmeth that we may desire and ask thus not only evils of suffering both to our selves and others but also temptations As for his arguments they deserve no reply and he makes it his work neither to prove nor vindicat but to explain and illustrat this his assertion But for establishing a right directory of prayer and for preventing a mistake of the weaker we shall 1. bring some arguments for confirmation and then 2. answer such objections as we conceived might readily occur or become an occasion of errour and because the main question will be concerning afflictions for few or none I think will be so impudent as to affirm that we should desire or pray for strength to sin albeit Suarez doth mention temptations to sin amongst those evils he affirmeth we may pray for and speaks of Pauls temptation 2 Cor. 12. as a thing he might have desired therefore we shall speak at greater length of suffering and affliction and only add a word concerning sin and temptations to sin Arg. 1 First As for reasons 1. that which we may deprecat and pray against that can be no fit material and object of prayer but we may deprecat rods and afflictions and pray according to that perfect pattern Mat. 6.13 that we may be (e) How we may and should deprecat evils both of fin and suffering See Mr. Gurnal loc cis pag. 491. seq delivered from evil of whatsoever nature whether of sin or suffering and our Lord Jesus who knew well what to ask what to deprecat not only thus teacheth us by his doctrine and that copy he hath left us but also by his example to deprecat the cup of suffering and affliction Mat. 26.39 I deny not that the Lord can and often doth sanctifie the furnace to his children but they themselves must not choose nor cast themselves into that furnace but if the Lord determine their particular trial and call them in his wise providence to encounter it they should not faint nor repine but should submit to the dispensation and look up to God for the right and sanctified use of it and for some good of and fruit by the trial but that not being the proper and inseparable effect of the rod and the Lord being able by mercies to work the same yea and without any outward dispensation by the immediat operation of the Spirit on the heart why should we make choice of such a rough and troublesom way and take a bitter potion and draw blood when pleasant cordials will do the turn Hence Arg. 2 2. That which is of it self bitter and evil and frequently accompanied with a bad effect and driveth the soul farther from God and to take wicked and desperat courses that cannot be an object of a regular and reasonable desire and as it must flow from inconsideratness So it would appear to take its rise from our pride and a conceit of our own strength to improve the rod aright and to make a better use of it then others who have miscarried under it but humble and considerat Christians would remember how the rod made that King immediatly after his sackcloth 2 King 6.30 to fall upon this desperat conclusion ver 33. this evil is of the Lord what should I wait for the Lord any longer How it sent Saul once (f) 1 Sam. â—0 9.10 among the Prophets to the witch at Endor and at length made him fall upon his own sword 1 Sam. 28.8 1 Sam. 31.4 And how often it made the people of Israel in the wilderness to murmur and rebel against the Lord nay as many rods and tryals as they were exercised with so often did they miscarry and provoke the Lord. Arg. 3 3. Arg. 3. For with-holding and removing of which we should praise and give thanks to God that we may not desire and pray for but it is our duty to praise God for with-holding deserved judgments and keeping our (g) Job 5.24 tabernacle in peace and accordingly the Saints from time to time have made conscience to perform this duty and it is a provoking sin not to acknowledge his bounty nor ascribe to him the praise of these outward mercies and for which he is often provoked to remove them in wrath Hence Arg. 4 4. That which is a token of divine displeasure and of it self the bitter fruit of sin ought not be made the object of our desire and prayer but rods and afflictions are such and do call us to fasting and mourning and to run to the Lord by fervent prayer entreating that he would remove those tokens of his wrath according to the exhortation Psa 50.15 Jam. 5.13 c. And when the Saints remember their former enjoyments Job chap. 29. they look upon them as great mercies and their present affliction as a sore and sad tryal and oh saith Job that I were as in moneths past as in the dayes when God preserved me c. 5. That which we may not procure nor bring on but on the contrary should labour and strive against and use all lawfull means for with-holding when it 's feared and removing when it 's felt Arg 5 and causeth (h) I think few will joyn with Mr Collings in his cordials Part 2. Serm. 11. where he seemeth to candemn all disquietment of spirit all sorrow and trouble for external and temporal things as sinfull unless by sorrow he understand the excess and distemper of that affection which was acted by Christ purely and without sin Mat. 26.38 as for his reason viz. that our nature is so corrupt that we cannot act such a sorrow but we shall sin If it were concludent here it would as well conclude the acting of
seen no evil 1. because the evil of the rod was now past but the fruit remained 2. because that good reaped by it being spiritual did counter-ballance yea and far exceed the evil of the cross it did not only make a compensation but was as gold instead of brass and dross But yet still the rod in it self was evil and not to be desired without a revelation concerning the necessity and fruit of it which none can pretend to but must wait till the event make that manifest And as we should praise God for the sanctified use of the rod So upon supposition we are to meet with it we may pray for the same 3. Obj. That which is an evidence of Gods love and a character of our blessedness that we may desire and ask but afflictions are such Rev. 3.19 Heb. 12.6 7 8. Psa 94 12. Ans Not the rod simply considered but the sanctified use of the rod is an evidence of love and of our happiness Hence in the words Psa 94.12 we have something added to the rod to make it a compleat character of our state blessed is the man thou chastenest and teacheth out of thy law As if it had been said albeit the rod alone and without the blessing can do no good yet when it is sanctified c. And while the Apostle saith that if we be without chastisement we are bastards and not sons he pointeth out the necessity of the cross both because of our readiness to idolize our mercies if we meet with no warning as also because of Gods appointment that now under the Gospel we should have spiritual mercies in greater abundance then the Jewish Church but not such a constant affluence of outward things but not as if we might choose the rod wherewith we should be chastised or desire and pray for such a particular cross at such or such a time You will say but may we not then in the general pray for the cross leaving the particular to Gods choice Ans No we may not for as we know not what So neither if any rod would do us good and yet we need not fear least we be bastards for want of chastisements no Saint ever I think did or shall want moe or fewer greater or smaller crosses though they did not meet or prevent them nor desire or pray for them 4. Obj. That which we may lawfully desire that we may pray for but we may with Paul Phil. 1.23 2 Cor. 5.1 2. desire to be dissolved and depart and to have the earthly house of this tabernacle pulled down and if we may desire to encounter with death that king of terrours why not also with any other rod Ans The Apostle doth not make choice of a rod wherewith he might be whipt only he could be content the day were prevented and tells us what he could choose if the circumstance of time were referred to his determination for death is not a rod of our choosing It being appointed for all men once to die Heb. 9.27 Neither did Paul love and desire death there being nothing in it amiable and desirable for of its self it is a separation of two near and most intimate friends the soul and body and hath most unwelcome fore-runners companions and consequents viz. pain sickness the corruption of the body c. But Paul desired by any means and upon any terms to be with Christ Phil. 1.23 he did not absolutely but only comparatively desire death being willing rather to encounter with death though grievous and terrible then that bar and impediment should hinder him from a full and immediat fruition Christ the terrours of death the dark chambers of the grave and the corruption of the body were nothing terrible to him these Anakims could not discourage him who longed so much to take possession of the land of promise the first fruits he had tasted were so sweet that he accounted nothing too costly that might bring him to see the harvest he was content to break-fast on sowr herbs that he might have at dinner a well furnished table that would never be drawn the Apostle knew well what to choose and desire he looked on death as an evil and most formidable enemy 1 Cor. 15.26 55. he (l) Concedit enim nor praesentis vitae solutionem per se naturaliter fugere quemadmodum nemo se libenter patitur exui suis vestibus sed postâ—â— subjungis naturalem mortis horrorem superari a fiducia sicuti non difficulter vestem pannosam sordidam detritam laceramdenique quivis abjâ—ciet ut eliganti nitida nova durabili ornetur fideles sciunt se corpore incluses teneri tanquam ergastulo ideâ— hac vita gravantur quod in ca potiri verae penfecta beatitudinis nequeunt quod peceati servitutem non nisi morte possunt effugere c. Calvin in 1 Cor. 5.4 desired not it as it was an uncloathing of him but as it made way for his better cloathing 2 Cor. 5.4 he knew it was necessary he should cast off the old rags of the body before he could put on the rich robes of glory and immortality he was willing to die that mortality might be swallowed up of life he longed to see death as it was the jaylour which only could open the prison door of sin misery mortality absence from the Lord c. And thus his desire was not properly terminated in death only the terrour of death did not quench his thirst after a full enjoyment of Christ and yet we might yield that he desired death 1. conditionally and since there was no other way for him to attain his happiness he knew this to be a necessary mean for his attaining his end and upon the supposition of its necessity by vertue of divine appointment he might be said to will and desire it 2. He might be said to desire death comparatively it being better to encounter that enemy then to have his perfect happiness suspended he was willing as he professeth 2 Cor. 5.8 rather to be absent from the body for a while And that we might 1. conditionally 2. (m) Et quod sic desideramus non semper licet facere comparatively desire such an evil we granted in the entry and thus conditionally and comparatively we may not only desire death but also a total annihilation and destruction it being more (n) Quod praesteâ— non esse quam miserum esse multis demonstrat Barlow contra Durandum Exercit. Metaph exer 1.1 in terminis determinata videtur hac contraversia a Domino Mat. 26.24 quamvis Doctis Twissus vind lib. 2. dig 1. putet crvatorem locutum secundum judicium bominum non rectam sed erroneum eligible and better not to be then to be in perpetual misery Mat. 26.24 We might here also alledge Moses his desire that his name should rather be blotted out of Gods book then that Gods name should be blasphemed by the heathen who should hear that he had
brought his people out of Egypt to destroy them in the wilderness yea and rather then the whole body of that people should be destroyed Exod. 32. And Paul his wish that he rather were accursed from Christ then that his brethren and kinsmen should perish Rom. 9. But these two practises being rather for admiration then imitation such a height and measure of (o) Zeal to Gods glory and for the happiness and salvation of his people Where there is no hazard of excess in our affection we cannot be too zealous for God nor too desirous of the well fare of his people zeal being scarce attainable since it cannot be affirmed that any other ever did or shall in this life come their length David his desire and prayer 1 Chr. 21.17 is very considerable in the present case Let thine hand saith this holy man be on me and on my fathers house but not or rather then on thy people that they should be plagued It is true he had sinned and deserved to be punished but whatever were his motives we see this holy man prefer the good of Gods people to his own personal interest and desire that the rod should be rather on himself and his family then on the body of the people But abstracting from such high and holy ends and when the comparison is only between some evil or temporal rod lying upon us and some other evil which may rid us out of the present trouble if the Saints should desire any such evil by way of remedy such a desire must be sinfull the object being evil in it self and not determined as a necessary and the only mean for removing the present evil which perhaps is less in it self and less dangerous and so the end being base and low and the root and principle sinfull and carnal such as pride passion impatience distrust and the like I hope none will plead for such a desire though in the most eminent Saints as in Job ch 6.8 9. in Moses Numb 11.15 in Jonah ch 4.39 in Eliah 1 King 19.4 in Jeremiah ch 20.14 15 16 17. c. For though Job was a pattern of patience Jam. 5.11 Moses of meekness Numb 12.3 and Eliah of confidence 1 King 18. yet they were subject to infirmities even there where they were strongest and those slips and fits of passion and impatience are left on record to be 1. a warning to us of our frailty that we may learn to be humble watchfull and circumspect 2. to be as a beacon on the rock which we should shun and 3. to teach us that our imitation of men though eminent for holiness should be with a limitation and with caution that we must only follow them when and so far as they follow Christ and walk by rule But though some weak Saints may miscarry on the one hand by presuming on Gods care and bounty that he will bless such a severe course of physick as they prescribe to themselves without his warrand and approbation Yet alas it is more usual to miscarry on the other hand So that we need not stay long in debating this case all of us have a monitor within which will be too ready to warn us of our danger loss and bodily evil and will be ready to call to us to spare our selves when the Lord doth call us to suffer and when his glory and our everlasting happiness do cry to us not to (q) Rev. 12.11 love our lives unto the death and when if we (r) Mat. 16.25 save our life we will lose it And since we may not wish evil to our selves that the Lord may turn it to our good far less may we thus wish evil to others with whose comforts and creature-enjoyments we have not such power to dispense as with our own and of the frame of whose hearr we know less and of their readiness to abuse mercies As also since here there may be some suspicion of malice envy c. ah who would look upon him as a genuine son of Zion who under the pretence that the affliction of the Church hath often proven a mean of reformation humiliation c. would wish and pray that her calamities might be multiplied or continued If these shall prosper that love and pray for her peace Ps 122.6 what shall be their portion that under whatsoever colour dare pray for her trouble 3. As for evils of sin who will be so mad as to plead that these are desirable these laid the foundation of hell and made Angels once glorious become devils these defaced the beautifull Image of God in man and robbed him of all his excellencies these are the grand murderers that kill both body and soul and daily thrust multitudes into the pit these are the procurers of all our â—wo and misery here and hereafter and yet how many love and imbrace these scorpions till they sting them to death but yet secretly and as stollen wares few being so impudent as to own and defend though too many will excuse their sins far less dare any pray to God for help to sin against him sin is an evil (t) August loc cit pag. 486. vid. loc an only evil there is nothing in it amiable or desirable it is true God can bring light out of darkness and make the lancet of an enemy to open a sore that despised all remedy Hence s Austin durst affirm that it might sometimes be profitable to some Saints to fall into some gross sin to humble them and awaken them out of their security No doubt the Lord can make the consideration of our sins to humble us and become more watchfull and circumspect and thus even make our sins (t) Rom. 8.28 work together for our good which is a demonstration of the wisdom and power of the Physician and proclaimeth his mercy and tender bowels towards us that of our venom and poison he can and sometimes will make to us a healing plaister but this is no warrand to us to prescribe such a medicine for our selves we may not de evil that good may come Rom. 3.8 CHAP. IV. Of cursing and imprecations Whether it be lawfull to pray for vengeance on the wicked and on persecuters Rom. 12.14 Bless them which persecute you bless and curse not THere be (a) Having in the preceeding Chapter enquired Whether we may desire any evil to our selves or to the people of God we come now to ask Whether we may wish and pray for any evil to the wicked and to our enemies here several particulars that need not be brought under debate as that we may pray against 1. the sins of men and say with him Ps 7.9 Oh! let the wickedness of the wicked come to an end 2. Against the plots counsels machinations and interprises of the wicked against the Saints and people of God his Truth and Ordinances and say with him 2 Sam. 15.31 O Lord I pray thee defeat the counsel of Ahithophel and turn it into
perseverance in that exercise that we must not leave off and give over praying till we prevail and till the Lord declare his mind either by giving the particular or removing the occasion and all ground of hope Pleaders at the throne of Grace must alwaies attend their cause See Part 2. Chap. 2. Pag. 454. We must not saith (m) Cum Christus dicit oportet semper orare non deficere non intendit quod nunquam interrumpatur actus orationis sed quod non interrumpatur quasi nunquam resumpturus sicut faciunt quidam qui statim ut non exaudiuntur a Deo ab oratious desistunt Rain panth de orat cap. 7. Rainerius so pray alwaies as if we might never be otherwise employed but that we may never go away from that duty with a purpose not to return as may appear from that parable Luk. 18. propounded for this very end that we might learn by the example of that importunate widow from time to tim to renew our requests and not weary nor faint till we obtain our desire the season of praying doth not expire till the day the Lord hear and answer our desire and as such honest and importunate supplicants will not take So they will not get a nay say Luk. 18.7 And here is a good evidence of sincerity if delaies do not drive us from the throne for though carnal hearts may adventure for once or twice and take as it were a trial of Gods service the truth of the promises and the success of prayer yet when they see no in-come they quickly weary the hypocrit Will not alwaies call upon God Job 27.10 The begger goeth from the door before the almes be come and so looseth his labour but the Saints will cry again and again and wait and not weary till God shew mercy upon them yea when they obtain what they desired (n) Sine intermissione orate h. e. quando est aliqua gratia out mali liberatio quod premit praeâ—eâ—s aut imminet meâ—u cruciat impetranda non satis est senâ—el aut bis orare sed instaâ—ter petâ—everanter donec obtincaâ— ut decet exemplum vià uae Luk. 18 ceclesiae orantis pro Petro Act. 12. orandum ergo tam diu pro dono obtinendo donec illud impetremus 〈◊〉 ubi impetratum est ne illud omittamus pro ejus coâ—servatione est Deuâ— iterum a nobiâ—â—â—gandus c. Salmer loc cit their work is not done as they must pray till they prevail and get an answer So after the Lord hath heard them and filled their hands their mouth must be filled with his praise Psa 50.15 Job 22.27 Psa 66.13 14. What we get by prayer must be used with thanksgiving that it may prove a solid and stable mercy and thus as we must pray the Lord to give So after he hath given we must pray that he would strengthen what he hath wrought for us Psa 68.28 and that he would establish the work of our hands Psa 90.17 Then may we cease from praying when we shall stand in need of nothing and shall be no more exposed to wants trials dangers troubles and temptations and then our prayers shall be changed into un-interrupted praises So much for the two first branches of the first question viz when and how oft we should pray now we proceed to the third and last viz. how much time should be spent in prayer and how long we should continue in that exercise before we leave off Ans Since the holy Spirit doth not here limite the Saints who are we that we should take upon us to prescribe or to bind them to any rule but let every one according to his stock and measure of grace according to his present disposition and frame of spirit according to his calling and present exigence and condition c. stay longer or for a shorter while at the throne of Grace As there is a great variety in reference to these considerable circumstances So the Lord doth allow to us a proportionable latitude as to the time that should be employed in prayer but least any should abuse this tender condescension let us only in the general offer these few cautions 1. When we meet with new pressures and difficulties great tryals or strong temptations as we should add to the number So to the length of our prayers as we should pray more frequently So we should continue longer at the work especially when we add fasting to prayer and set some time apart to deprecate some special evil or to supplicat for some great mercy either to ovr selves or the Church But 2. Though thou didst meet with no new trial nor extraordinary pressure though thy outward state and condition be the same yet if thy strength and furniture be better if thou meet with more then ordinary assistance let thy work be answerable O! do not weary so long as the (o) Cant. 4.16 wind bloweth on thy garden and maketh the spices send forth a pleasant smell while the beloved (p) Caut. 2.3 4 5 6. stayeth thee with flagons and his fruit is sweeâ— to thy tast so long as he holdeth his left hand under thy head and embraceth thee with his right hand making thee sit down under his shadow with great delight do not withdraw from his presence O! do not go from the banquetting house while thy hunger continueth and the Master of the feast welcometh thee and spreadeth his banner of love over thee but while the honey-comb droppeth (q) Cant. 5.1 eat O friends eat abundantly O beloved while the heavenly gale lasteth do not take in thy sails thou art not yet near the harbour and if ye let the present opportunity pass it may cost thee much pains and sweat in plying the oars before thou shalt make up that loss And thus the judicious Austin having spoken of the short and frequent prayers of some holy men in Egypt did even from thence infer this conclusion for therefore saith he did they not stay long away from the throne least deadness should creep on and would they then leave the work so long as they met with enlargement Hence he (r) Ac per hoc etiam ipsi satis ostendunt hanc intentionem sicut non estoâ— tuntendasi perdurare non potest ita si perduraverit non ciâ—o esse rumpendam absit enim ab oratione multa loquutio sed non desit multa precatio si fervens perseverat intentio Aug loc cit scil epist 121. cap 10. concludeth that though much speaking vain babling and idle repititions be loathsom to the holy Lord Mat. 6.7 yet much prayer is very acceptable to him if it be accompanied with fervency and enlargement of heart and it is considerable that the popish Doctors these patrons of formal and lip-devotion do approve this caveat affirming that long prayers are only then prevalent and acceptable when accordings to Austins limitation they are fervent zealous and importunate
excellency of this notable piece of armour that it is not only a weapon for defence but a talent also wherewith we may trade for time and eternity its usefull in times of peace as well as war and therefore it shall continue and abide even then when according to that sweet promise concerning the dayes of the Gospel Isa 24. men shall beat their swords into plough-shares and their spears into prunning-hooks and shall learn war no more What is said of godliness in the general 1 Tim. 4.8 may well be applied to prayer in particular it is profitable unto all things and in all times in every trade and condition of life in every business and occurence it may be improven to advantage the praying soul as he only so alwayes is happy and successfull he cannot miscarry nor be disappointed when his faith and expectation is regulated by the promise the least jot whereof shall not be un fulfilled to him the Lord will hear him when he crieth and satisfie his desire Psa 145.18 19. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us and we know that we have the petitions we desired of him if we ask it shall be given if we seek we shall find if we knock it shall be opened and we shall receive liberally not some few things but all things whatsoever we shall ask in Christs Name 1 Joh. 5.14 15. Mat. 7.7 Mat. 21.22 Mark 11.24 Luk. 11.9 10. Jam. 1.5 Ioh. 14.13 14. Ioh. 16.23 24. c. We will not now stay to enumerat the several promises made to prayer these being so many and obvious nor to vindicat the Lords fidelity from atheistical cavils or to hold forth some grounds for supporting our faith in waiting upon the Lord for the accomplishment of his promises having at so great a length insisted to these particulars Part 2. Ch. 2. Sect. 2. Let us now only view some few Scriptures and ponder how pithily the Spirit of God there expresseth the efficacy power and prevalency of prayer Let me alone saith the Lord to praying Moses Exod. 32.10 Domine quis tenet te who holdeth thee O Lord saith Austin an honest supplicant holds as it were my hands and will not saith the Lord let me alone though I would compound with him and buy his peace yet he will not be put off but I must yield to him v. 10.14 And then let us consider what is recorded of praying Jacob Gen. 32.24 25 26.28 Hos 12.3 4. first that he had power with God yea and 2. that he had power (c) Vid Calvin supr citatum in loc over God and prevailed over the great (d) See Diodat on Hos 12. Angel of the Covenant 3. that though he said Let me go yet he would not let him go till he blessed him and 4. wherein his strength did lye viz. in his tears and supplications but let none through their folly and ignorance strain and abuse these words which do most significantly hold forth the power and success of prayer but not any weakness and imperfection in our holy and mercifull God Who did as Calvin speakeah hold up Jacob with his right hand and fight against him only with his left To these we shall add no moe but a word or two from Isa 45. where v. 11. the Saints are invited to to ask him of things concerning his sons which we may conceive to be spoken of spiritual mercies to every thirsting soul or of publick mercies to the Church and concerning the works of my hands or things that fall under a common and general providence viz. temporal and outward mercies (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecipietis mihi Pagnin Jubete mihi Mercer in rad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 command ye me saith the Lord who commands all the host of heaven and earth v. 12. If these words had dropt from the pen of a man we might justly have abominated them as blasphemous but the Lord himself having thus stoop'd so low to strengthen our faith let us admire this wonderfull condescension and improve it to the right end for supporting our confidence when we draw nigh to God What shall worm Jacob have power with God and pot-sheards on earth strive and wrestle with their Maker yea and may they in the combate prevail and carry the day Yea saith the Lord this honour and priviledge have all the Saints all mourning Jacobs shall become prevailing and victorious Israels What may the base beggar and wretched rebel come to court and have access to the King Yea saith the Lord the beggar may come in his rags and lay out all his sores and if the rebel hath submitted and gotten a pardon he may present his supplication to me and all my subjects and servants of whatsoever rank or condition may not only come and ask what they will but they may command me surely the Lord doth not complement with his poor creatures when he saith they may command him There is here the reality of the thing but in a way that is suitable to the glorious majesty of the great and infinite Lord in that the Saints have more power and moyen with God then the greatest Courtiers and Favourits of an earthly King have with him and in that they shall as certainly prevail as if they could command O! when will we be sensible enough of this astonishing condescension and love that the high and lofty one will regard us and take notice of our requests and then stoop so low to express his tender bowels and to encourage us while we draw nigh to him as in our own dialect to speak to us and to hold out himself as one with whom and over whom we had power yea and shall I say what he himself hath said whom we may command and shall we be so base and ingrate as to doubt any more O! let us rebuke our ignorance and unbelief and from henceforth with confidence and in (f) Heb. 10.22 full assurance of faith draw nigh to him knowing that though the fig-tree do not blossom nor fruit be in the vines though the labour of the Olive fail and the fields yield no meat though the flock be cut off from the fold and there be no herd in the stalls yet all honest supplicants may rejoyce in the God of their salvation who will not suffer the promise to fail nor disappoint those that wait upon him the return of prayer is more certain and infallible then the seasons of the year though these long ago were established by an un-alterable covenant Gen. 8.22 yet the Lord hath reserved a liberty not to follow alwayes there the same course and by such variations of providence to punish when it seemeth good to him the delinquencies of men but this word of promise concerning the success of prayer is so absolute and peremptory that it admits of no exception and the return of prayer being grounded
naturae desiderio procedentem Deus audit ex pura misericordia Thom. 22. quaest 83. art 16. in corp testimony of his general bounty kindness and propension to shew mercy and do good to all his creatures thus he maketh his Sun to rise on the evil and on the good and sendeth rain on the just and on the unjust Mat. 5.45 Thus he is kind to the evil and unthankfull and thus he satisfieth the desire of every living thing Luk. 6.35 Psa 145.16 And as 1. thus to be an evidence of his bounty So also 2. that he may manifest his long-suffering and patience towards the vessels of wrath he will with-hold deserved judgments and follow them with outward mercies Rom. 9.22 And thus he will show that he is what he is called Rom. 15.5 the God of patience not only by working it in his Saints but by exercising it towards all men 3. To allure them and lead them in to repentance Rom. 2.4 This is the end of the (k) Finis operis licet non operantis work and dispensation which though wicked men may abuse to their own ruine yet the Lords counsel must stand they cannot frustrate his holy designs however they pervert his work 4. The Lord will do good to the wicked and satisfie their desires when they offer them up prayer-waies to him to evidence his approbaton of and delight in the prayers of his servants he will so far welcom and regard the very picture of prayer as to give some benefits of a common providence to show the power and prevalency of a regular and a well qualified prayer and to encourage his people to the frequent and incessant practice thereof to raise up their hearts to an higher esteem of prayer and to strengthen their faith and confident expectation of a return to their prayers thus in testimony of our tender respect to a dear friend we will welcome and show kindness to any who is like and doth resemble such a person and thus the Lord taketh notice of Ahabs fasting and prayers 1 King 21.39 But you will say doth not the Lord say Obj. Ans because Ahab had done so therefore he would c Ans Yet Ahabs humiliation was not a proper mean as not being right qualified nor such as the Lord required yet it gets the name and the reward not for it self but as being a sign and shadow of that which should have been and thus the Lord did hearken to Ahab not for his own sake nor for his prayers sake but to evidence his high esteem of that duty when performed aright 5. The Lord will thus satisfie the desires of the wicked for the trial of his honest servants their faith and patience must be brought to the touch-stone and be as many other waies So also assaulted by this temptation and that often proveth a very strong one Psa 73. where we will find the servant of God sore put to it and much shaken His feet were almost gone his steps had wel-nigh slipt when he considered how the wicked had all and more then their heart could wish while he was plagued and chastened every morning thus also Psa 37. Psa 17. from ver 9. Jer. 12.1.2 Habak 1. from ver 13. c. But this doth add very much to the trial when the wicked prosper in their oppression of the Saints when the Lord seemeth to reject his people and their prayers and in his providence to smile upon their enemies and this was the case of the Saints and the occasion of their sad complaints in some of these Scriptures now cited as Hab. 1. Ier. 12. c. But 6. this may not only be for trial but also for correction and a paternal castigation of the people of God for their sins when the Lord is wrâ—th with them he sets up the right hand of their adversaries and makes their enemies to rejoyce Psa 89.38 42. c. 7. The Lord will thus deal with the wicked in judgment and in wrath You will say how can it be possible that these good things can be given in wrath they seem rather to be pledges of love Ans These things in themselves are mercies and should lead us in to repentance and make us fear and love the Giver but yet those venemous vipers suck poyson out of these sweet flowers and thus in the issue these blessings according to that sad word Mal. 2.2 prove cursed and hurtfull When the Lord purposeth to show his wrath he endureth with much long-suffering and entertaineth with many favours the vessels of wrath fitted for destruction Rom. 9.22 Mercies abused degenerat into curses and prove dangerous snares and occasions of sin and misery hence kindness thus shown to the wicked is called by an ancient misericordia omni indignatione crudelior mercy more terrible then any rod and judgment And another comparing the affliction of the Saints with the prosperity of the wicked calleth the one misericordia puniens mercy punishing and the other crudelitas parcens fury and indignation sparing Wo (l) Male ergo usurus eo quod vult accipere Deo potius miserams non accipit pro inde si hoc ab illo petitur unde homo ladatur exauditus magis metuendum est ne quod posset non dare propitius det iratus Aug. just in Joan. tract 73. to him who gets his will to his ruin the Lord many a time in (m) Aliquando Deus iratus dat quod petis Deus propitius negat quod petis Aug. de verb. dom serm 53. mercy with-holds from his children what he giveth in wrath to enemies the prosperity of fools shall destroy them Prov. 1.32 and not only their abundance and having more then their heart could wish but their necessary accommodations their food and raiment their table and that which should have been for their welfare becometh a snare a trap and stumbling block unto them Psa 69.22 The success and prosperity of the wicked becometh an occasion both of sin and misery first of sin and here we (n) Qui nimios optabat honores Et nimias poscebat opes numerosa parabat Excelsae turris tabulaâ—a undeâ—altior esset Casus impulsae praeceps immane ruinae Quid Crassos quid Pompeios evertit illum Adsua qui domitos deduxit flagra Quirites Summus nempe locus nulla non arte petitus Magnaque numinibus vota exâ—udita malignis Juven satyr 10. might instance several particulars as it proveth an occasion of pride (l) Sed quae reverentia legum quis metus aut pudor est unquam properantis avart Ad scelus atque nefas quodcunque est purpura ducit Juven Sat. 14. if the Lord grant the desires of the wicked they will exalt themselves Psa 140 8. Secondly of impenitence security and self pleasing when Ephraim became rich and found out substance in all his waies he said no iniquity should be found in him Hos 12.8 when the ground of the rich man
(Å¿) We are not now speaking of spirituals which have no place here because these shall not be with held no not as to their measure and degree as may appear from Patt 1. Chap. 7. Sect. 2. indifferent and may in the use prove serpents to sting thee and not bread to nourish thee and so could not be given to thee when such but in wrath But if thou hast learned to pray as thou ought'st submitting to him who is (t) Isa 28.29 wonderfull in counsel and excellent in working to the only wise God and thy compassion at Father who will not give thee a stone in stead of fish and confining thy desires within the bounds of the promise for these indifferent things only then fall under the promise when hic nunc they are good to us as hath been shown Part 1. Chap. 7. and Part 2. Chap 2. if thou hast thus learned to pray aright thou needst not doubt of the success of thy prayers but maist be assured that though thou hast not gotten the particular that thou named in thy prayer yet thy prayer hath been heard and answered the true sense and meaning whereof must be this (u) 1 Tim. 1.17 O Lord thou knowest what is good for me to have or want and this is the mercy that I desire if it may prove a mercy and blessing indeed but otherwise let me rather want it then have it in wrath and to be a snare unto me So that every prayer for outward and temporal things must have a condition either tacite or expressed and so must have two parts and members and as we pray for such a supposed mercy upon supposition of expediency and conveniency So we pray against it and that it may not be given upon supposition of inexpediency and hurt Hence its evident that the Lord in denying when the condition of expediency faileth or delaying till it be placed doth hear and answer thy prayer and if he did give the particular he would not answer but reject thy prayer for under both parts of the supposition this is it which is absolutely said and askt Lord do thou as a wise and tender father make choyce for thy foolish child and do as to the particular desired what may prove for thy glory the good of the Church and thy servants comfort advantage and eternal happiness And when we thus pray if the Lord did not with-hold what would be for our hurt for otherwise as we may suppose from Part. 2. Chap. 2. Sect. 2. and what here followeth when these outward things would prove good for us they will not be with-held and if he did give the particular we named he should not answer our prayers nor fulfill his promises nor do according to our faith and expectation nor according to our trust in him or that fatherly care and providence he exerciseth towards his chosen ones but in with-holding what we thus desired in the supposed case of inexpediency he answereth all those ends and engagements And upon the former ground we may yet further argue 1. what is only conditionally askt if the condition fail it is not askt and what is only relatively and in reference to such an end loved and desired when it will not conduce unto but rather hinder and obstruct that end it is not loved and desired but rather hated and loathed But the Saints pray for these outward and temporal things only conditionally and relatively as we have seen Part 1. Chap. 7. Sect. 2. and in the present case the condition faileth and their subserviency to the great end and therefore they being thus cloathed with such circumstances they are not askt not desired and therefore their prayers cannot be said to want an answer because these are not given 2. Such conditional petitions must have two parts and those opposit according to the nature of the condition viz. that such a particular may be given upon the supposition of expediency and upon the contrary supposition of hurt and inexpediency that it may be with-held and not given now both these conditions cannot concur as being opposit and so both these parts joyntly and in sensu composito cannot subsist nor be askt and one of them and that the best and which only in the supposed case is desired and shall I say absolutely x askt is alwaies heard and answered (u) When the condition is placed and included an bypothetical proposition be coâ—eth absolute conditionâ—lis pâ—sita couâ—â— one fit absoluta even then when the particular is not given 3. If our prayers must not be thus resolved and so thus heard and answered when the particular is denied as we would 1 prove forgetfull of our main and great unsiness and the one thing necessary in not asking in subordination threunto and 2. as we might prejudge the Church and wrong others who may be also concerned therein So. 3 we might be injuâ—â—ous to our own selves in reference to our self ends which then must rule and mislead for what knowest thou but in the denial there may be a reservation for some greater mercy of the same nature and kind which would have been obstructed by â—â—y getting what for the present thou so earnestly desired if thou hadst come to such a place and hadst been put in such a station and condition of life as thou didst so greedily cover that might have obstructed thy greater preferment and better accommodation in the world and then again â—â—y getting such a particular might bring along with it some sad and heavy cross which the having of such a mercy could not counter-ballance and therefore the Lord in his love and in his pity may prevent such a great evil by with-holding a less good And thâ—n wâ—at hath been said in reference to the prayers of the wicked that they are not accepted heard nor answered aâ— being 〈◊〉 abomination to the Lord when the particular they desired is given may serve as a second ground for illustrating the present point concerning the Lords hearing and answering the Saints prayers when the particular is not granted As there will hear be found parity of reason though upon contrary grounds So the ends and designs keeping still the opposition will appear to be proportionably alike by comparing what hath been here said concerning the one viz. the ends propounded in the dispensation of those mercies to the wicked with what followeth Sect. 4. concerning the trials and disappointments of the Saints only in the general now we may suppose that as the Lord in wrath giveth to the (y) Eph. 2.3 children of wrath that which through their folly and abuse becometh a snare and occasion of their ruine So in mercy he with-holds from the vessels of mercy what would harm them and become a temptation and occasion of their hurt and therefore as he answereth â—ot the prayers of the wicked when he giveth them their hearts desâ—re So he answereth the prayers of his servants when he withholdeth the particular they
know that there is so much of the old root in the best that if the Lord with-draw his hand and with-hold the blessing neither rods nor mercies could do us good but the venom within us would suck poyson out of the most pleasant flowers and turn the most healing medicines into deadly corrosives Let us not then rest on our enjoyments though thou be a Son thy Father may grant thy desire in anger parents when most grieved and displeased with their children may give way to them and let them have their will without controll but ere it be long the father will chide his son and upbraid him for his medling and taking upon him and then the son if he be not an unnatural wretch could wish that his liberty had rather been restrained then his father in anger given way to his course and who among the genuin Sons of Zion would not rather choose to be under the rod then to have his hearts desire with the displeasure of his heavenly Father O! then do not mistake as if thou hadst with thy fathers leave and good will because thou didst ask and he hath answered thy desire for he may give thee in wrath as he did the Israelits Psal 78.29.31 thine own hearts desire and not with hold the request of thy lips Let us then examine our hearts and wayes and then rejoyce in our mercies let us observe the Apostles method 1 Joh. 5.14 15. and judge of our having and receiving by the audience of our prayers which must be known not by sensible demonstrations of providence but by comparing our prayers with the right rule viz. the will of God revealed in his commands and promises but if we proceed contrarily and conclude that our prayers are heard because we have the petitions we desired of him we may readily mistake and apprehend these prayers to be heard and answered whereby the Lord hath been provok't and dishonoured O! but when it is with us as it was with him Psa 21.2 6. when the Lord gives us our hearts desire and with-holds not the request of our lips and we rejoyce in his salvation and are glad because he lifts up his countenance upon us when these are joyned together then is our peace stable and our comforts solid but when we rejoyce in mercies and grieve the God of our mercies our joy will end in mourning Sect. IV. A modest enquiry after the reason holy designâ— and ends why the Lord delayeth or denieth the particular merey that was desired though he accept and answer our prayers Psa 30.18 Therefore will the Lord wait that he may be gracious unto you and that he may have mercy upon you for the Lord is a God of judgment 2 Cor. 12.8 9. For this thing I besought the Lord thrice and he said unto me my grace is sufficient for thee THe present question is not concerning the Lords hiding himself from the prayers either of the wicked or of the Saints that being the matter of the following Chapter but concerning such and such a way of answering the effectual fervent prayer of the righteous which must prevail and cannot want a return viz. 1. why the Lord for so long a time delayeth to give what he purposeth at length to give 2 why he denyeth and with-holdeth the particular mercy that was askt and will rather give some other thing which will be better for us in lieu and consideration of what was desired and thus will rather make a gracious compensation then grant the mercy in kind that was desired We shall begin with the last as being many a time the sad tryal and exercise of the Saints who not seeing the Lords design nor observing the compensation it haply being in spirituals which are not so easily discerned have been ready to apprehend such a dispensation to be in wrath and that the Lord hath hid himself from their prayers But here it would be remembred that our work is not to enquire after the meritorious and procuring cause which by way of demerit doth provoke the Lord either to deny or delay because although the Lord delay to give or deny what was askt yet he doth not as the question supposeth either deny or delay the acceptance and hearing of our prayers yea such a denial and delay is not only in mercy and love but by (a) See Sect. 2 way of answer to our prayers and he who knew no sin did meet with such a return to his prayers Mat. 26.39 42 44. And therefore now we must only enquir concerning the holy ends and gracious designs the Lord propoundeth in such a dispensation under which we would not have the castigation of his people to be comprehended for albeit in his purpose and in the issue that hath much love in it yet it being in it self grievous bitter and afflictive and not a fit (b) See Part. 3. Chap. 3. object of our prayers it cannot so properly be said to be given by way of return to them yet since it proceeds from love and may be very profitable to us and thus may be askt conditionally and comparatively as hath been (c) Ibid. shown we shall in the close add a word concerning it though still it would be considered that there is a great difference between this and those other designs which have nothing of anger and wrath in them and here the object it self being absolutely considered is (d) Malum paena evil a fruit and punishment of sin and a testimony of divine displeasure and therefore whatever be said of the fruit and event yet the thing it self abstractly considered cannot well be called a return and answer of prayer Now let us name some of those gracious ends for which the Lord denieth to give the particular mercy we desired as 1. the exercise of our faith and patience graces are giuen us for use as talents wherewith we should trade and gain and not to be laid up in a napkin to rust and corrupt and therefore its needfull that the Lord in his providence should offer occasions for their exercise as in the present case while he with-holdeth our hearts desire then in patience to submit to his holy counsel and still to depend upon him as it must be the work of honest supplicants So 2. it is their tryal thus the sincerity of their hearts and reality of their grace is brought to the touch-stone not only must our graces be exercised for their growth and encrease but also for their tryal and discovery and to give Sathan the world yea and our own hearts an evidence of their truth yea and sometimes of their strength and perfection if notwithstanding we meet with no sensible demonstrations yet we will believe God's Word of promise depend upon him and patiently bear a seeming repulse and denial 3. Hereby the Lord would draw our hearts off from the creature that we may enjoy a more fulâ— and immediat communion with himself he will cut off the streams
that we may run to the fountain it self to have a supply and an up-making there the Lord will with hold many creature enjoyments that we may know our home not to be here and that our minority is not yet past nor the inheritance to be yet intrusted to us as being but pupils who must depend and roâ—l themselves and their affairs over upon the care and fidelicy of another and that thus our hearts may be enlarged with longing desires after that day when our wills shall run parallel with our good and the glory and purpose of our Master 4. To prevent our hurt we are ready to mistake and to ask a serpent in stead of an egge but God will not grant such foolish desires but will according to Christs (e) Joh. 17.25 prayer keep us thus as it were against our wills from the evil of the world 1. from the evil of temptation for often (f) See Sect. 2. such things prove an occasion of sin 2. from the evil of suffering for riches honours and pleasures have often proven a precipice from which the men of the world have been cast headlong 5. to promove our good and greater advantage what we desire may prove obstructive of a greater mercy either spiritual or temporal and the Lord in his pity and love will not suffer such a block and impediment to be cast into our way 6. for our instruction what is said of the cross schola crucis schola lucis may well be applied to this dispensation which often through our ignorance and mistake proveth a sad affliction to us thus we may learn no more to live by sense and hereby we may be set a work to examine our hearts and wayes more narrowly that we may know whether such a dispensation proceedeth from anger or love and thus we may be brought to espy what formerly did escape our view c. nay here we might alledge all those motives which prevail with the Lord to afflict his people and honest servants while he doth not pursue any quarrel against them as in the case of Job of the Apostles and Martyrs for as this case is much like to that this being often very grievous to us and looking affliction-like So the ends and motives on the Lords part will be found to be much alike and for the most part the same As to the second branch of the question viz. those ends for which the Lord delayeth to give what he purposeth at length to give we might here resume several particulars mentioned in the former head as there also might be applied much of what we are now to say these cases not being much different as to the present enquiry since both those dispensations flow from one and the same fountain of love wisdom care and fidelity of a compassionat father towards his children and servants 1. Then the Lord delayes to give till we be fitted and (g) Tauto quippe illud quod valde magnum est sumemus eapacius quanto fidelius credimus speramus sirmius defideramus ardentius prepared to receive and that such a dispensation may be a mean to humble and prepare us every thing is good and beautifull in its season and the Lord knows best how to time our mercies right if the Lord should give in our time and before we be prepared to receive and improve such a gift would be as medicine unseasonably taken which would rather encrease and beget then remove diseases but as the Lord thus delayeth till we be fitted to receive and improve his mercies aright So 2. till other things be fitted and be in readiness to joyn with the desired mercy for our good that thus according to that sweet though little pondred or believed word Rom. 8.28 all things may work together for our good that impediments may be removed and other means may be placed and joyn hands with such a mercy that fit occasions may be offered and such circumstances may combine c. and thus a considerable space of time may interveen before the right and fit season come 3. To make us prize the Lords bounty the more when he fulfilleth our desire and to make us the more thankfull for the mercy (h) Augustin supra citat cito data vilescunt soon and easily gotten little prized and soon forgotten 4. To make us pray more frequently and importunatly (i) Ibid. Deus differt dare ut tu discas orare the Lord delayeth that we may add both to the number and measure of our prayers that we may become both more assiduous and more ardent supplicants 5. That at length he may appear for our greater comfort the Lord waiteth that he may be gracious and that our mercies may be full compleat and stable 6. To learn us that hard lesson of submission and that we may not dare to limit and prescribe to the Lord that we may patiently wait and look up to him untill he show us his loving kindness to make us examples to others of patience dependence and self-denial c. I have not insisted on these particulars because many of them or such like are more fully handled and applied to a more (k) Viz. both to this and that which followeth chap. 2. general case by the judicious Mr. Gee in his elaborat Treatise concerning prayer-obstruction Chap. 4. But what hath bee said may suffice for convincing us of our impatience folly and ingratitude to our kind God who waits that he may be gracious to us and who will not with-hold our desires when these are not contrary to his glory the good of his people and our own comfort and happiness CHAP. II. When and whose prayer will the Lord not hear nor answer WE will 1. speak of this question as it concerneth the Saints 2. as it concerneth the wicked Sect. 1. When will the Lord not hear his children and servants and what are these sins that will obstruct and hinder the success of their prayers Psal 66.18 If I regard iniquity in my heart the Lord will not hear me VVE may speak of the Saints prayers either for privat and personal mercies or for publick mercies to the Church and incorporation of believers but as to the present case we need not insist on this distinction but in reference to both sort of prayers we may generally answer with the Psalmist Psa 66.18 if we regard iniquity in our heart the Lord will not accept or answer any of our prayers either for our selves or others See Part. 2. Chap. 1. But it may be askt what are those sins which in a special manner do obstruct and hinder the success of our prayers Ans Albeit we condemn the stoical dream concerning the equality of sins it being evident from the Word of truth and sound reason that there is a great difference between sins and sins some being much more hainous and grievous then others both in respect of the act object manner of performance and many aggravating
and that the covenant of grace doth give a dispensation from the law and yield a great deal of liberty so that it is needless now to aim at perfection men must repent and believe and so say they we do but we cannot away with the acuracy and strictness of some puritans we are not now (y) Rom. 6.14 under the law but under grace we know that God is mercifull and Christ hath died for sinners and let ministers say what they please we will trust in God and in our dear Saviour and hope to speed as well as the precisâ—st puritan We spoke of the obligation of the law Sect. 1. and shall now only show that this wofull errour is a monster of many heads for 1. it denieth Gods justice and saith that the righteous Lord will acquit and clear the guilty contrary to his name whereby he proclaimed himself Exod. 34.7 And its observable that there his mercy hath the first place and is amplified by several expressions as if that were the great and main property whereby the holy one would be described yet by way of anticipation and to prevent this delusion this caveat is added that yet for as mercifull as he is he will by no means clear the guilty thus also after the prophet Nahum had asserted the Lords kindness and forbearance he tells secure sinners that this is nothing to them they will never taste of his goodness for saith he though the Lord be slow to anger yet he will not at all acquit the wicked But they notwithstanding all his goodness mercy and forbearance shall perish in their iniquiries and the reward of their hands shall be given unto them Nah. 1.3 Isa 3.11 2. It denieth Gods holiness and that (z) Habak 1.13 he is of purer eyes then to behold iniquity and thus it must have been to no purpose for the Apostle to exhort us to holiness because we have to do with a holy Lord 1 Pet. 1.15 16. albeit the Lord himself once and again press this motive as Lev. 11.44 Lev. 19.2 Lev. 20.7 c. 3. It denieth the Lords truth and fidelity in fulfilling his threatnings as if these were set down in the Scriptures only to terrifie fools or children but these men know God to be more mercifull then to damn his own creatures and honest servants and the Apostle John think they was too rash and uncharitable in saying that he who committeth sin is of the devil and that he who is born of God doth not yea cannot sin but purifieth himself as he is pure 1 Joh. 3.8 9.3 And St. James was too strict and precise a puritan while he affirmeth that though a man should keep the whole law yet if he offend in one point he is guilty of all Jam. 2.10 4. It separateth Christs offices denying him to be a King and Prophet for though those men would close with him as a Priest and lay hold on that sacrifice he once offered for sin as a perfect medicine to cure all their diseases yet they (a) Luk. 19.14 will not have him as a King to reign over them nor as a Prophet to reveal the safe and narrow way to salvation And thus by separating Christs offices they are separated from him and while they quit two parts they are deprived of the third 3. Practical heresie The third practical heresie is embraced by too many infatuated people who think that they may love God and serve the devil that they may give God their heart while they give the devil their hands and that they may believe in Christ though they keep not his commandments And such will say though we cannot be so strict and precise as some folk yet none love God more and though we often sin against him yet we daily (b) Like the French King who would swear and then kiss his crucifix and then swear again c. repent and ask Gods mercy we are sorry for all our sins and would fain serve God better but we cannot help it and we are sure to keep our hearts for God and we hope he will accept our good meaning and the will for the deed and will never be so cruel as to damn so many well meaning folk who mind him no ill but love him with all their heart though they cannot do all they should c. Oh! that our eyes were a fountain of tears that we might weep and lament the mad security and desperat folly of those wretches what is it not one of the most ridiculous paradoxes to mean well and do ill such a gloss like that of Orleans manifestly destroyes the text our hearts and intentions are a riddle and mystery not only to others but also to our selves and our actions and doings are the best commentary on that obscure text hence while the Prophet complained of the hearts deceitfulness and desperat wickedness which could be known and searcht out by none but the Lord yet acknowledgeth this commentary Jer. 17.9 10. as if he had said do not deceive your selves with your good meaning and the honesty of your hearts for they are exceeding deceitfull but remember this the Lord will render to every man according to his wayes and doings ah who is able to bewail this desperat deceit such as thus mistake the way will miss the place they aim at such as think they mean well and do ill while they think they are on the way to heaven are going post to hell hence (c) Sed aiunt quidam Deum satis habere si corde animo suspiciatur licet actu minus fiat itaque si salvo metu side peccare hoc est salva castitate metrimonia violare salva piâ—tate parenti veneâ—um temperare sâ—c ergo ipsi salva venia in gehen nam detrudentur dum salvo metu peccant Tertul de paenit cap. 5. an ancient Doctor said well Such saith he as can give God their heart believe love and fear him and yet sin against him that is keep their chastity and yet violat matrimony shall in mercy be sent to hell and with such a supposed pardon of their sins as they had faith and love to God as their sins made no breach upon their love to him So neither shall their punishment make a breach upon his mercy towards them Ah fool I must not our faith be evidenced by our works Jam. 2.18 20 c. and our love by our obedience and keeping of his commandments Ioh. 14.15 21. Ioh 15.14 1 Ioh. 2.5 c. O! if while thou layest hold on Gods mercy and Christs death with thy unclean hands thou wouldst remember that without holiness none shall see the Lord except as a judge coming to take vengeance on them Heb. 12.14 and that Christ will become the author of eternal salvation unto such only though to all those as obey him Heb. 5.9 We might add to these several other damnable delusions as so many branches coming from the former cursed root
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
heavenly exercise whereby in a solemn way we have access to and (h) 1 Joh. 1.3 fellowship with the Father and his Son Jesus Christ doth not a little contribute for that end Eph. 6.10 compared with ver 18. in prayer not one but several graces are exercised and therefore c. 2. It s no less certain that our prayers cannot change him with whom is no variablness nor shadow of turning Jam. 1.17 for he is in one mind and who can turn him Job 23.13 But yet 3. prayer is a mean appointed by him for obtaining whatsoever we stand in need of Mat. 7.7 c. So that we may as yea more confidently expect a return to our prayers as the husband-man the harvest after his plowing and sowing and albeit the men of this world who live by sense but are strangers to the noble life of faith can sow in hope but not pray in hope yet the generation of the faithfull who have learned to trust Gods Word know that it is surer then the seasons of the year or the word of natural causes promising success to their labours and that though the season should dis-appoint the sower and the most refined gold be turned to dross yet the word of God will abide firm and sure for ever 2 Pet. 1.23 25. Ps 12.6 Ps 46.2 c. and therefore such will rather forget to eat their bread and neglect the most necessary labour and employment then forbear to plead the promises at the throne of grace nay a most cruel decree and threatning could not with-hold Daniel a for some few dayes from the throne but he must pray and so oft a day though he should be cast into the Lyons den Dan. 6.7 10. Yet 4. though prayer be such a successfull and never-lying mean though it be like the fruitfull womb that never miscarrieth and the full breasts that alwayes yield milk yet we need not enquire after its vertue and excellency as if of it self it had any proportion with or efficacy for producing such great effects for 1. its nothing like natural causes which work by their strength and activity neither 2. hath prayer any morall causality by way of merit and deserving ah what worth and excellency can there be in it as it is our empty performance having much dross and imperfection cleaving to it but all its efficacy flows 1. from Gods ordinance and appointment he hath appointed it not only to be medium cultus but also medium impetrationis not only to be a means of worship but also a channel for conveighing to us all the mercy and goodness the Lord hath promised what ever hath the stamp of heaven on it must be currant money whatever the mettal otherwise be and thus in baptism we look over the element unto the ordinance of God and from thence expect the blessing and thus the weak hand of prayer can bring home abundance of provision 2. From the covenant and free promises of God which by prayer we plead at the throne of grace prayer layeth hold on Gods truth and fidelity and therefore cannot be sent away empty and as the promises are the foundation and ground whereon prayer is built So prayer is an object of the promise the Lord hath once and again given his Word concerning its success and prevalency and he will fulfill that Word 3. From our relation to God as a father which being pleaded in prayer must prevail that one word father said noble (i) Vocula Pater dicta in corde est cloquentia quam Demosthenes Cicero eloquentissimi in mundo nunquam possunt exprimere Luther coming from the heart of a son exceeds the eloquence of Demosthenes Cicero and all the famous Orators in the world 4. From Gods love to us and delight in us and our prayers 5. From the interest his Spirit hath in prayer it being his work rather then ours 6. From Christs blood the altar whereon we offer this spiritual sacrifice and the price laid down for all our mercies 7. From Christs intercession and concurring with us c. See Part 2. chap. 2. sect 2. Hence 5. albeit the Almighty hath no delight in our prayers and performances upon the account of gain and advantage to his all-sufficient Majesty Job 22.3 Job 35.7 8. yet he not only accepteth but also delighteth in the prayer of the righteous as a part of that homage we owe to him and as a mean whereby he may communicat himself and do good to his children Pro. 15.8 He (Å¿) Micah 7.18 delighteth in mercy and therefore also in every mean whereby and occasion wherein he may exercise this most glorious Attribute Hence 7. since the Lord delighteth in and accepteth our prayers as means he hath appointed for deriving the blessing to us since they alwayes prevail and meet with a gracious answer we may well say that they move the Lord to shew mercy upon us and do us good for albeit in some cases de Deo etiam vera dicere periculosum sit as Austin once said yet there is no hazard to speak with the Scriptures and what is there clearly held forth and do we not there read of the moving and sounding of Gods bowels Isa 63.15 Jer. 31.20 of his returning and repenting of the evil he had threatned and leaving a blessing where he had begun to smite and curse Joel 2.13 14. c. And particularly as to prayer is it not written that after Nineveh had cryed mightily unto God he turned and repented of the evil he had said he would do and did it not Jon. 3.10 And doth he not promise the same to every nation and person that turneth at his threatning Jer. 18.8 Ezek. 33.14 c. And how often do the servants of God pray that he would turn from his fierce anger and would turn to them as Ps 25.16 Ps 60.1 Ps 62 16. Ps 86.16 c. And did not Moses stand in the breach to turn away Gods wrath from his people Ps 106.23 And is it not said of Jacob that he had power over the great Angel of the Covenant and (t) Vid. Calv. in loc prevailed and got the victory Hos 12.3 4. May we not from these Scriptures and particularly from what is reported of Jacobs wrestling conclude that the more zeal and tenderness the more faith and confidence we express in prayer the more strongly and feelingly we plead the moe arguments and motives we press from his Word the more we shall prevail and that the more we are moved and affected while we pray the more we do move and prevail with God And I think strange that any should scruple to yield to this but for preventing a mistake it would be considered that it were absured to imagine that the Lord could be moved or turned from his eternal purpose and decree thus there is (u) Jam. 1.17 no variableness with God neither shadow of turning but the Lord is said to be moved by prayer 1. because he
it to the honour of his name and for promoving the work of our salvation O then art thou called a Christian and if thou be not an atheist and worldling whatever pains and diligence thou art at let this be the main from which thou expectest more then from thy rising early and going late to bed whatever care and labour may want successe and prove to no purpose yet thou shalt never seek his face in vain He hath said he will not send the praying soul away empty and will he not perform O then let us say we would rather have a little this way then all the riches and honours imaginable without the blessing rather let us have none of these things with the love of God then never so much in wrath Have we little or much or nothing with the blessing we are happy and all the work without this will prove but a curse and a snare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift and no gift Ah Sirs all of us would have and when would we say its enough But O how few are they who take the right course and run to the right fountain Whether would you trade with your own stock or not whether do you expect more by your prayers or your labour and industry and whether would you rather receive from God or by the work of your own hands canst thou say that thou dependest upon God and will be content with his allowance and resolvest to improve what he giveth to the honour of his name if this be thy purpose and desire then hast thou little or hast thou much it is a blessing thy condition is good and best for thee thou hast and thou shalt have more untill thou be satisfied when the immortal crown shall be put upon thy head We will close this discourse concerning the right maner of asking temporal and outward things with a word from the learned Augustine When ye ask temporals ask saith (e) Quando temporalia petitis cum modo petite cum â—imore petite illi committite ut si prosint det si scit obesse non det quid autem prosit quid obsit medicus novit non aegrotus Aug. serm 53. de ver dom he in measure and with moderation ask in fear and with submission committing to him to give if what we ask would do us good and to withhold if he know it would hurt The Physitian knoweth but not the sick what would obstruct and what would procure health Concl. 7. While we compare spirituall things with temporall we must observe that order prescribed by our Lord Jesus Mat. 6.32 Spirituall things must have the precedeney we should seek first the kingdom of God which consisteth in righteousnesse peace and joy in the holy Ghost Rom. 14.17 We must seek the things that belong to that kingdome (f) Primum h. e. praecipue Glos interlin Primum non tempore sel dig miâ—ate primum querite regnum Dei i. e. prae ponite omnibus rebus caeteris Glos ordi quod primum relativè dicatur ad secundum pater c. Nic. de Lyra in loc first not so much in respect of time and externall method for the holy Ghost doth not peremptorily determine and confine us to any order thâ—t way and in that perfect pattern of prayer Mat. 7. the petition for dayly bread is put in the midle but first in regard of our estimation affection and desire our love our care and endeavours must mainly be spent and employed about these more excellent things nay in respect of these we must hate father and mother and life it selfe when they come in competition we must carry our selves towards these inferior things which we are obliged to love most dearly as if we hared them we must forsake and abandon them Luk. 14.26 Mat. 10.37 39. We must count them as losse and dung for the excellency of the knowledge of Christ Philip. 3.8 there is no comparison between-things temporall and eternall things that are momentany and the exceeding and eternall weight of Glory things that belong to the outward and to the inward man 2 Cor 4.16 17 18. if the strength and zâ—al of our affections be not placed on God and spirituall things we undervalue them if our desires be not thus enlarged if we do not thus hunger and thrist after the heavenly manna we shall never tast of it The generall precept and promise Mat. 7.7 c. when it is applied to these excellent things must take in a sutable qualification and proviso things must be askt and desired according to their necessity worth and excellency there is but only one thing necessary which we may not want upon any terms Luk. 10.42 and therefor all other things should be loved and sought in subordination and in reference unto it we must not be absolute and peremptory in our desires after them for what we thus covet and affect we cannot want we must have it whatever it cost O let us not so set our he arts upon perishing tr fles but earnestly (g) Cor. 12.31 covet the best things nay if these excellent and spirituall things have not the precedency and first place in our estimation affection desires endeavours pains and diligence if these be not mainly imployed for getting and keeping of them we will not only lose what we have thus basely undervalued but we will lose all our first born and the son of our strength not being the son of the promise will get none of the blessing O! the folly of worldlings their diligence and zeal for the fat of the earth doth not only consume their strength and (h) Mat. 16.26 1 Tim. 6.9 destroy their Soul but also marreth their gain while they trade for the earth they lose both earth and heaven for that we should seek first spirituall things and give them the precedency is (i) Mat 6.32 required not only as a condition for our finding of them but also for the obtaining of temporalls that they as pendicles and casualities of the Kingdom of grace may be added and given as a mercy and blessing And albeit some temporall mercies be more necessary then other yet the least measure of grace should be preferred to the most necessary and usefull thing that concerneth the outward man and to the greatest earthly excellency as being more excellent in it self and having a more immediat and direct tendency and reference unto the great end and therefore as the soul is to be preferred to the body heaven to earth eternal happiness to a perishing trifle the chidrens portion to the bones that fall to the dogs and that which tendeth to the glorifying of God and the saving of our souls to that which serveth to the satisfying of our carnall lusts and selfish desires So must spirituall things alwayes have the preheminence yea we should prefer not only grace it self but also every mean that tendeth to the begetting or strengthning of it all Gods ordinances and every
trades-man through neglecting his calling suffer his tools to rust he will make but bad work when he cometh to use them O! but as in other arts so also in this our heavenly trade frequency in acting diligent use and exercise begetteth both facility and delight if we were not too great strangers to a heavenly communion good thoughts and spiritual meditation would become more familiar kindly and as it were natural to us and therefore frequency in doing is not the least part of our preparation for duty to which we shall now only add the other two we promised here to speak to viz. Watchfulness and Meditation 2. Then 2. Watchfulness We must watch unto prayer Eph. 6.18 1. Our spirits are lazy and sluggish and we are very prone to fall asleep unless we watch over them and often rouse them up saying with that holy woman Judg. 5.12 awak awak 2. Our lusts are alwayes in arms and the devil watcheth for an opportunity against us and is it time for us to sleep while the enemy is standing at the gate and some of his forces already within doors We cannot step one foot but Sathan hath his train laid to blow us up the world is Sathans bird-lime to intangle us or rather gun-powder which our lusts are ready to set on fire and should not we be on our guard continually And albeit the enemies main design be to spoil the treasure and take away the jewel yet he hath a greedy eye at all that is ours therefore we had need to watch over our eyes our hands our tongue our thoughts our passions c. if any one of these be let slip within his reach he will not fail to improve the advantage and every sin as it may provoke the Lord to turn away his ear So it will indispose and turn our hearts from the duty it is of a stupifying nature it is as (e) Mr. Gura spir arm part 3. pag. 605. where ye will find this argument handled at greater length one speaketh the devils opium wherewith if be be suffered to anoint thy temples thou art in danger to fall asleep 3. we should watch and observe the many mercies we receive and our daily sins and failings our weakness and manifold wants all which may be fit materials for our prayers which being pondred and kept on record will prove a good help for the duty 4. We should watch that we may hear when we are called to come to the throne that we may observe every season and opportunity of prayer that we may hearken to the voice of Gods dispensations towards us and may welcom every messenger he sends out to invite us to come before him that whensoever he saith to us as he did to him Psa 27.8 seek ye my face our heart like his may be ready to reply thy face Lord we will seek If thus we could discerne and did carefully improve the several advantages offered unto us what maner of Christians how powerfull and mighty in prayer would we be If we were such watchmen and students in holiness as becometh the Lords supplicants and those who by profession are agents and pleaders at the bar of heaven and before the (f) Psa 47.2 great King with what diligence would we (g) Pleaders at the throne of grace would be great students that they may be able to improve the several to picks of divinity for carrying their plea and cause study our hearts and study our lives and the several stâ—ps of providence our condition exigence c. that we might know when to come and what to say while we appear before the Lord. O! if we did thus prepare and watch unto prayer with what reverence and confidence with what importunity fervency and zeal might we (h) Psa 62.8 Third branch of preparation is meditation pour out our heart before him we should not want mater nor words we might pray pertinently and seriously and far more successfully then for the most part we do 3. Meditation is a good preparation for prayer it is a token for good when we can say with David Psa 5.1 Lord hear and consider my meditation When the (i) Verbaque praevisam rem non invita sequuntur Hor. agere volentem seÌ„per meditari decet nam segniores omnes inceptis novis Meditatio si rei gerendae defuit Auson de lud 7. sapient The Hebrews do use one and the same word for signifying to meditate and to pray viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus be word Gen. 24.63 where Isaac is said to have went out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred either to pray or to meditate and it were to be wished that these two in our practice were not separated that as that word may be applyed to So what is signified by it may be found in all our prayers heart by meditation inditeth a good mater the tongue will be as the pen of a ready writer Psa 45.1 Meditation will facilitat the work and direct and excite the worker it will give eyes to the blind hands to the weak and bring in provision for the empty If we were to speak to some great person especially if to a King how would we pre-medirate and ponder what we should say and how we should carry our selves in his presence and yet we will be at no pains to meet the great King it is true he will accept of the sighs and sobs of mourners though we do but (k) Isa 38.14 lament as a dove and chatcter as a swallow and crane he will pity and shew mercy but alas we basely abuse this astonishing condescension Ah! should we be negligent and irreverent because he is tender and indulgent Many complain for want of enlargment and because of deadness and coldness in prayer that wandring and impertinent thoughts break in c. but will not be at the pains to prevent these evils by watchfulness and meditation If thou wouldst set some time apart seriously to ponder and meditate what a great and dreadfull Majesty and yet how loving and mercifull thou hast to deal with that would beget both reverence and confidence if thou wouldst consider his omni-presence and omni science this would stir thee up to watchfulness it would six thy heart and prevent wandring thoughts if thou didst remember his power and omnipotence his fidelity and truth this would strengthen thy faith and expectation of success if thou wouldst consider who thou art what is thy distance as a poor creature and yet more in that thou art so great a sinner and he the just and holy Lord this would beget humility and godly fear if thou wouldst lay to heart thy several wants and what thou stands in need of for (l) 2 Pet. 1.3 life and godliness what are thy straits and dangers and what kindness the Lord hath hitherto she wed and what long-suffering and patience he hath exâ—rcised towards thee and what are the mercies which from time to time thou
receivest this would sill thy heart with mater both of prayer and praise I do not say that all are alike unfit and unprepared or that upon every occasion we should spend so much or so much time upon this preparatory work When the heart is in such a spiritual frame and disposition as his was Psa 42.1 2. when it thirsteth and panteth after the living Lord it were a pity to stay such a longing soul for one moment from the fountain And 2. we will not alwayes have opportunity especially when we are occasionally called to joyn with others thus to prepare for the work but then we may dart up some short ejaculation to God for his help and assistance which we may confidently expect when the work of preparation was not slighted by reason of our sloth and negligence and though thou didst set apart a considerable time for meditation especially when thou meetest with some extraordinary occasion and when thou joynest fasting to prayer for even those who for ordinary neglect this work will then be at some pains to prepare their hearts for that more solemn exercise but whatever be the occasion and whensoever thou goest about that duty such short and ejaculatory petitions might well be intermixed all alongst the work thus we may bring help from heaven and engage God in our quarrel it is not good to wrestle alone with a hard heart I have read of Luther that whenever he found any distemper and indisposition creep on he would instantly go to the throne and complain of it to God and certainly prayer is one of the best preparations for prayer this was Davids practise Psa 141.1 2 3 4. he would review his heart and his wayes and his prayers and make one prayer the object of another he would pray for success both to the prayer he had made and was to make and thus make prayer a transition from paayer to prayer They who know what a hard task it is to recall their thoughts from worldly and distracting cares and to silence our lusts after they are once in arms they will see a necessity of divine assistance and to dispatch a messenger to the throne of Grace for that effect Though it be necessary to meditate upon and consider our wayes and to take a view of such motives as may imbitter our case unto us yet unless an omnipotent arme go alongst with and apply these considerations they will not prevail with our deaf and stubborn hearts nor draw them off these lovers and turn them to God and therefore since in our private converse with him we are allowed the liberty to intermix those duties and to joyn prayer with meditation we would not in our practice separate those two which are thus so mutually helpfull one to the other and both so subservient and instrumental in disposing and preparing the heart for a more solemn address to God a little eating before meal prepareth a weak stomach and setteth an edge upon the appetite but long fasting takes away the the stomach and blunts the desire after meat prayer is the best harbenger for prayer and a little gust of the heavenly manna will dispose for a set meal but the longer we discontinue our acquaintance with God our love waxeth the colder and the heart the more dead and indisposed for a communion with him and he is thus provoked to hide his face when we draw nigh to him Thus ye see what should be done and will ye thus prepare to seek the Lord but if ye will not if deadness and indisposition come on if the Lord with draw and (m) Ps 66.20 turn away thy prayer thou mayest know whom to blame Hezekiah would only pray for those who made conscience of this preparatory work and for them he was heard 2 Chr. 30.19 20. and such may most confidently pray for themselves and expect that the Lord will (n) Ver. 19. attend to the voice of their supplications When we are unwillingly drawn to the throne and are uncheerfull in Gods presence no wonder though he hide his countenance and send us away empty but when the heart (o) Ps 42.1 2. panteth after him and thirsteth to appear before him when his fruit is (p) Sol. Song 2 3. sweet to our taste and we sit down under his shadow with delight he will welcom us upon whom already he thus beginneth to smile and whom he hath brought in to the (q) Ver. 4.5 Qualification banquetting-house he will satisfie with his goodness such longing souls 5. Before we draw the bow we would have our eyes fixed upon the right mark if the arrow be not right directed neither its swiftness nor the goodness of the bow nor the strength of the arm can profit high raised affections not right levelled are like to a ship carried with full sails but wanting the rudder The end is the main and principal (r) Statuenda est sententia certa sinem esse veram propriam ac realam causam c. Suar. hoc est receptum dogma quasi primum principium in philosophia theologia metaph dis 23. sect 1. circumstance of moral actions nay it is reckoned by Phylosophers most (ſ) Propter rationes quas ibid proponit Suar. praecipue secundam quibus solvendis non fuit par ideo sect 4. § 17. satetur causalitatem finis quodamodo dixisset omnimodo esse molem quasi artific osam intellectualem commonly though most (t) Finis etsi sit postremus in executione est tameu primus in imentione agentis hoc modo habet rationem causae Thom. 1.2 quaest 1. art 1. ad im grosly amongst the four physical causes yea in some respect its (u) Finis precipua est inter circumstantias act vs humani cum aeliae se tantum habent per modum accidentis sinis vero sit causa actus Pet. 8. Joseph id theol moral lib. 2. depec cap. 1. res 4. accounted the first of them but though it should have no place there its influence not being physical and proper but only intentional and objective yet on all hands it s granted that it is the first basis and foundation of morality and the Lord taketh special notice of it and mainly looks after the end we propose in all our actions and endeavours when that is wrong all is wrong all Jehu his zeal against Baals priests and his fidelity in executing the divine sentence against the house of Ahab for want of a right end lost both name and thing It was not obedience but murder therefore saith the Lord I will avenge the bloud of Jezreel upon the house of Jehu notwithstanding any warrant from me he could pretend to Hos 1.4 Though Jehu did what was commanded yet being animated by self-interest and looking rather after Ahabs crown and that he might secure himself in the throne then after the command and glory of God the Lord did not value what he did
Luke 11.13 Let none then pretend his unfitness and indisposition as a cloak to cover his negligence and unwillingness but the less our strength fitness and ability is we had need be the more busie and diligent the Apostle 2 Tim. 1.6 useth an excellent allusion while he exhorteth Timothy to stir up whether the (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gift or grace of God was in him neither of the two I think should be excluded both being very needfull in the discharge of his ministry to which that exhortation mainly relateth the word c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifying to blow up the fire that is buried under ashes And thus as it were to give and restore again life to that which seemed to be dead and thus the words of the exhortation are general and though spoken to Timothy who had a large measure both of gifts and graces yet are applicable to all the Ministers of the Gospel yea to all Christians every one having received mo or fewer talents and some measure as of grace so of gifts and thus we may to our point from thence collect that every one is obliged to stir up and diligently improve that measure of strength he hath and the weaker and less the measure be there is the greater need of diligence it were foolish to say because the fire is weak and seemeth to be dead and extinguished that therefore it were needless to blow the coals nay but the weaker it be there is the greater need of blowing and that without delay lest in the interim the little spark die and go out it were our wisdom then so soon as we perceive deadness to seize upon us to stir up our hearts and to blow upon the coal lest our deadness become universal and remeedyless a candle when first the flame is blown out may with little difficulty be blown in again which after a little delay will become more difficult and then impossible Hence we may see how foolish and unreasonable the children of men are in their pleas and excuses for to (d) And thus may be a seventh argument against those dreamers who dar plead for the omission of duty in the case of unfitness and indisposition say we should not go to God till we find the heart quickened and enlarged what else is it but to plead that we should not use the means till we have obtained the end For is not prayer and meditation a most notable mean to quicken a dead heart and to beget familiarity boldness and confidence the Lord hath not deprived us of the means for removing that sad stroak and should we not use them and if we will not we may fear that sad threatning against Laodicea while in the like case Rev. 3.16 Because thou art luketwarm I will spue thee out of my mouth Such a temper is very loathsom to God he cannot endure it and shall we rest in that state and be at no pains to be rid of it but if we will not awaken and stir up our own hearts if the Lord mean to do us good he will put the spur to our dull sluggish spirits and shake the rod over our head and send out some one or other storm to alarm us and were it not better to prevent such a rough messenger Ah! how should we fear that curse Ier. 48.10 when we do the work of the Lord (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Kal ejoculari in Pihel eludere quasi aliquem arous fallacis more excuiâ—re è spe sua Mercer in rad If our hands slâ—ck and if our work prove as a deceitfull bow the hurt will redound to the archer negligently O! if we were sensible of our danger and were more humbled for offering to the great King a corrupt and vain thing Mal. 1.14 I will be sanctified saith the Lord in all that draw nigh to me Lev. 10 3. If ye will not stir up your selves to sanctifie him in his Ordinances he will sanctifie his great Name and vindicat his Glory in your just punishment as there he did in the destruction of Nadab and Abihu he will not hold him guiltless that taketh his Name in vain Exod. 20.7 far less will he suffer his Name to be taken in vain in the immediat acts of his Worship and therefore when we draw nigh to him without reverence and godly fear what a mercy is it that he becometh not a consuming sire to devour us Heb. 12.28 29. 2. Though the Lord would not add his stroak yet by our dead formal and careless performances we so dull and indispose the heart and contract such an habit of deadness that if the Lord were not gracious to us laying hands on us as on u Lot and pulling us as it were (f) Gen. 19.16 by force out of the snare we would go on from evil to worse till there were no remedy for when we become negligent and careless of God's work we become fearless and aweless of his majesty and what a mercy is it that the next step is not black atheisme contempt of God and total apostasie Ah! have we not enemies enough against our souls and shall we also become our own enemies Sathan that active cruel and busie enemy is still in arms going about like a roaring Lyon and seeking to devour us 1 Pet. 5.8 Our lusts are alwayes in readiness and the world hath every where stumbling blocks to cast in our way and is it time for us to sleep especially when we are upon the watch-tower and have our sword in our hand yea and in the time of the assault while we seem and profess to be fighting against our spiritual enemies and laying hold upon the Lords strength when we profess to look up to him and to wrestle with him and thus at once as it were wrestle with the Almighty and against hell and our lusts O! that we were convinced of our folly and abominable security and negligence 3. Though there were no other hazard but the loss of the present duty and of mis-improving that price the Lord puts in our hand how might that rouse us up and set us a work this is like but much worse then that evil whereof Solomon complaineth Eccles 6.1 2. While we have liberty to draw nigh to the King and present our supplications to him he openeth all his Cabins and sets the full Treasure before us So that the supplicant needs want nothing for his soul of all that he desireth but if he be careless slack and remiss in asking he hath no power to eat he wants a stomach and appetite and in his supposed fulness goeth away as empty as he came then and not till then shall ye seek and find me when ye shall search for me with all your heart Jer. 29.13 Weak pangs do not further the deliverance not bring the desired mercy to the birth and as (g) Lambunt Petram mel non sugunt good never a whit as not the better Ah!
many pray as if they prayed not they do not with g Eliah pray in prayer they forget and slight their work even then when they are employed in it they have not a (i) See Part. 1. Chap 4. without the heart there is not a tongue that can speak to God Ibid. pag. 28. tongue to speak they are strucken dumb and speechless (h) Jam. 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while they are before the King or rather they cut out their own tongue and thus bring along with themselves that sad doom and judgment that was inflicted on the unprepared guest Mat. 22.12 after which followed binding hand and foot and casting into outer darkness ver 13. the shadow and first fruits whereof perhaps have already seized also upon thee dumb supplicants usually are deaf blind and lame they have not ears to hear the Word feelingly nor eyes to see Gods face and the light of his countenance nor feet to walk streightly in the wayes of God O! who knoweth how great his misery is But sleeping Jonah feareth no storm Ah! is there such a master as our God is there such a work as his service and is there any reward which may once be laid in the ballance with the immortal crown and is there any danger and loss comparable with the loss of the soul and yet is there any master so served any work so much slighted and any danger so little minded and laid to heart we serve Sathan and our lusts with all our soul and heart and pursue the world with all our might and strength no time too long nor pains too great if thus employed and yet a moment of time and any work or shadow of a duty is too much and too good for God Ah! though we had no religion nor conscience yet if there were but reliques of reason remaining how easily might we be convinced of this desperat folly and madness But alas secure sinners are (k) Thes 3.2 unreasonable and will not hearken to any monitor but whether such hear or not yet not a day nor hour passeth without a warning so often as we see the men of the world busie in their several trades and callings rising up early and travelling all the day with unwearied diligence So oft are we put in mind of our duty and warned to take pains for the one thing necessary if many to day in torment had spent but a little of that time and pains in Gods work and for their souls which they employed in seeking after some perishing trifles they might instead of their prison and chains to day have been in their heavenly mansions enjoying the crown of righteousness Perhaps you will be ready to ask what pains should I take for eternity There is a copy sent from heaven â—ond recorded in the Scriptures but you will say we cannot come that length but shall I then bring you a copy from hell how think you would these misers spend their time if they might enjoy again this day of the Gospel which we undervalue But 3. shall I yet come nearer How do the men of the world labour with what industry activity fervency and seriousness do they seek after the world and didst thou yet thus seek the kingdom of God But shall I yet 4. come nearer to you and entreat that you would make your self your own copy and that ye would now so serve God as formerly ye have served sin and Sathan that I may not add the world nor your lawfull callings in which and for which ye are allowed to employ a considerable part of time diligence and pains but even as ye have served hell and have been labouring to destroy your souls will ye but (l) Admonor fideles nihil magis absurdum esse vel etiam â—urpe ac pudendum quam spiritualem Christi gratiam terrena mauumissione apud ipsos minus valere ut tamen agam vobiscum summa indulgeutia hoc certe possum merito postulare ne frigidius vel negligentius saltem colatis justitiam quam peccata paruistis Calv in Rom. 6.19 thus serve the living Lord and work out your salvation And this is that copy which the Apostle sets before the Romans Rom. 6.19 But alas we are active and wise to what is evil but slow and foolish to what is good we have been swift eagles in the way of sin but creeping worms in the way of God But least weak Saints should be too much discouraged with the imperfections of their prayers and performances as if all their labour were lost and the Lord rather provoked then honoured by their vain oblations it may here be ask't what measure of deadness and when wandring thoughts do nullifie and frustrate our prayers And having spoken a little to that question so far as it concerneth our deadness and want of fervency Part. 2. Chap. 3. Let us now mainly consider it as relating to wandring thoughts For answer then let us 1. remember the distinction of formal or actual and virtual or interpretative attention from Part 2. Pag. 428. Hence 2. there is a twofold distraction in duty one voluntary not resisted regarded nor bewailed another involuntary which notwithstanding our purpose and resolution to guard against it and notwithstanding all our care and endeavours to prevent it yet creepeth on and interrupteth the duty I grant that none but Atheists and gross hypocrits will resolve to give way to wandring thoughts or desire to parly with and entertain these guests while they are speaking to God yet there be too many who (m) Haee similes quaestiones spectant ad doctrinam de voluntario involuntario quam si Dominus voluerit a scholasticorum fecibus purgatam brevi praelo subjiciam interim vid. schol ad 1 2. virtually and by just interpretation may be said to will and desire wandring thoughts should break in while they are speaking to God for according to the principles of moral Philosophy that evil may justly be imputed to us against which we are obliged to watch and strive and yet do not but are careless and negligent Hence We Ans If 1. we resolve against and 2. resist wandring thoughts so soon as we espie them to break in and 3. lament and mourn over our duty when pestred therewith then there is this virtual attention and the distraction is involuntary and therefore albeit so much of the duty must be lost as was spent or rather interrupted by such obtruders yet these shall not be able altogether to frustrate our prayers nor hinder their success what the fowls did devour of Abrahams sacrifice was lost but that loss did not nullifie his sacrifice nor hinder his acceptance after he drove them away Gen. 16.11 But if thou wilt be at no pains to guard thy heart if thou drive not away these fowls when thou seest them fall upon thy sacrifice and dost not lay to heart nor mourn for the loss thou hast sustained thy loss is greater then can
to do (b) As in the preceding conclusion hath been shown Quest Ans alwaies what we do not often and frequently and can he be said to pray often or frequently who doth not at least keep a constant course of praying twice a day But if it be askt what time of the day is fittest Ans Though we will not be peremptory in fixing upon any part of time yet it would appear that evening and morning were the fittest seasons is it not equal that we begin and end the day in Gods worship and service and how dare we sleep untill we commend our selves and all that is ours to the care and custody of our Father and how dare we put our hands to any work in the morning till we praise him for our preservation in the night past and beg his blessing on the works of that day and thus both our need and the honour of our Master call for this for what we highly prize and love dearly will get the first and last of our thoughts it will as it were sleep and awake with us and shall not the Lord have that room in our heart is there any better object to fill it and can the first and last of our time be better employed The Jewish daily sacrifice was appointed to be offered in the morning and evening Exod. 29.39 and these are fit seasons for the Christian sacrifice and accordingly the Saints from time to time have observed those seasons though with some variety But I should think that as the morning and evening So the first of the morning and the last at night were due to the Lord and if our calling or some occasional diversion do hinder the family from meeting together every one should then go to their closet and pour out their soul before the Lord till the family may most conveniently meet together to joyn in that exercise But ye may yet ask what warrant we have from the Scriptures to press this Ans We did not say Quest Ans that this was all which the Scripture doth require but that this was The least which from thence could be allowed and established The Lord in his Word requireth that we should pray alway and without ceasing but doth not determine how oft that albeit we should set some bounds and limits to our losse vain idle hearts which otherwise would be ready upon any trifling occasion to slight and omit that duty yet that we should not rest as to private converse with God upon any number nor thus stint and limite our selves though we should have our constant course of prayer morning and evening at least yet as to the occasional seasons of prayer we should be liberal and free still labouring to enlarge our selves more and more in this sweet and heavenly exercise resolving with the Psalmist in the point of praising God Psa 71.14 still to pray more and more and here the Lord would leave some liberty and latitude according to the variety of our callings and employments in the world and according to the occasions and opportunities which in his providence he would offer for as some in respect of their calling and condition have more some less time to spare So one and the same Saint may now meet with moe occasions and motives then at another time and as thus there is a great variety as to the nature of the thing and occurring circumstances and no rule in the Word that doth precisely limit and determine how oft So neither is there any equality as to this among the examples recorded in the Word neither is it usual there to condescend upon any number for as occasions are thus so variable So accordingly hath the carriage and practice of the Saints been but as to their set and constant course we will find some few instances and yet with some variety Thus the servant of God David though a King upon whom so much care and business did lye yet professeth that (c) Septies i. e. pluries Musc in loc See also Diod. and others but though we did grant that here there is a definite number put for an indefinite yet it will not follow that the greater is put for the less but rather on the contrary that the less is put for the greater seven times a day he praised and who will doubt whether then also he prayed to God Psa 119.164 And Daniel though a Ruler and much employed at Court yet would not neglect to pray three times a day Dan. 6.10 and the Psalmist I think determines what these times were while he promiseth to call upon God evening and morning and at noon Psa 55.17 And of the Elect it is indefinitely said that they cry to God day and night Luk. 18.7 c And so much of a constant course of prayer to be performed at set fixed and appointed times Now come we 2. to speak of occasional seasons of prayer it is not (d) Nec tantum statutis horis praefinitis sed quovis tempore c. Theophil in Eph. 6.18 enough to fix and observe set times for prayer but we must be alwaies ready and from time to time watch and discern such opportunities as the Lord occasionally in his wise providence offereth that we may improve them we must not only publikly with the family and privately in our closet keep a constant course of prayer but we must also lay hold on every occasion invitation and message from heaven and it must be a grievous provocation to slight such an opportunity when the King is upon the throne and sends a messenger to invite thee to come when he openeth the door and holds forth the golden scepter to thee assuring thee of acceptation and audidence if thou do not answer when he thus calleth to thee may he not justly suffer thee to knock and cry and not hear nor answer according to the threatning Prov. 1.28 and therefore if the Lord put such a (e) Prov. 17.16 prince in thy hand and thou wilt not improve it that is an evidence of thy folly for what knoweth thou O man but this may be the acceptable time in which the Lord may be found and if thou let it pass what knowest thou if ever thou meet with such a season Now there be several times and seasons in which the Lord useth to visit and draw near to his people and it were our wisdom as it is our duty to call upon him while he is so near Isa 55.6 it s a fit time to offer our supplication to the King when he comes and makes a visit to us You will say but how shall we know when the Lord draweth nigh to us and whereby shall we discern his approach Ans The Lord in the Scriptures is said to visit his children several waies which as to our purpose may be referred to these three general heads he visits us 1. by his mercies and benefits 2. by his rods and judgments and 3. by the inward
work and motions of his Spirit O! then when ever thou meetest with any new mercy and if thy former enjoyments be continued especially in the day of trial or if thou meet with any stroke and art in any strait danger or difficulty or if the Lord make thee hear a voice within though there were no new occurrence yet if the Lord speak to thy heart and say to thee O! it were fit now to draw nigh to God if thy conscience which is Gods depute challenge thee for thy unkindness and invite thee to the throne c. in these and such like occasions thou art obliged in a special manner to (f) Ps 27.8 seek Gods face but yet it s not enough to improve these special seasons but though no new occasion or special invitation were offered yet 1. because of the hazard we alwaies stand in from Sathan our lusts and an alluring and bewitching world 2. because of our old and from day to day a new contracted guiltiness 3. because of the continual need we stand in of a new supply of grace for doing our duty 4. because of the many mercies both spiritual and temporal which we enjoy and 5. least by our negligence and distance from the Spirit of life deadness and indisposition creep on c. Whensoever we meet with any time of solitariness and are taken off from business and out of the croud of worldly entanglments that is a fit season for conversing with God and trading with heaven such a secret trade may prove very advantagious and soul-enriching when the King is held in the galleries that is a time for delights Cant. 7.5 6. O! what liberty and spiritual fredom will the soul use and express and what boldness and importunity and what heart-ravishing impressions will it find in a secret communion with its beloved O! the sweetness and satisfaction the soul enjoyeth in those secret walks and turns with the King in the galleries yea and the King himself is pleased to express his delight in the secret voices of the spouse rise up my love my fair one and come away as it were out of the croud of the world and let us go apart O my dove that art in the clefts of the rock in the secret places of the stairs let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely Cant. 2.13 14. It s true the voice of the beloved is sweet where ever it s heard in the market place in the concourse and publick assemblies thou mayest expect to meet with some discoveries of him there thou mayest behold much of his glory and beauty Psa 27.4 Psa 63.2 c. And we will not now make a comparison between publick and private ordinances but if all thy religion consist in publick performances it s an evidence thou never yet reaped the fruit of any publick ordinance for that would drive thee into thy closet and make thee more frequent and fervent in thy private adresses where thou mayest be (g) Isa 25.6 feasted with fat things full of marrow and wines on the lees well refined but if thou neglect a secret communion with God no wonder though leanness be upon thy soul But you will say how often should we thus draw nigh to God Ans The case it self if duly pondred might prevent and exclude such a question 1. because it speaketh of our occasional adresses to God and occasions being so variable there can be as to them no determination 2. because this part of the question is opposit to the former which did hold out a constant course and therefore here we can only in the general say that frequency is required but will not limite any Christian to a set and determinat number But since there is here a great latitude we would consider what should be our measure as those whom the Lord hath freed from the drudgery employments of the world have much more time to spare then ordinary trades-men and labourers So they must one day answer for that precious talent of time how it hath been employed And thus if we improve every season of prayer whether set or occasional if we pray at all occasions and so oft as we have opportunity we pray continually and without ceasing because we omit no season or opportunity of doing yea if any one sort of seasons were observed that might be ground enough for such an expression and 1. as to the set and ordinary season thus Mephibosheth is said to eat bread at Davids table alwaies 2 Sam. 9.7 10. And Jehoiachin to eat continually before the King of Babylon 2 King 25.29 Mephibosheth and Jehoiachin are said to eat alway and continually where they did eat ordinarily and at the usual time of eating And thus also in a case much like to the present Exod. 29.42 the daily sacrifice is called a continuall burnt offering and thus the learned (h) Quum Dominus dixerit oportet semper orare non deficere Apostolus sine intermissione orate sanctissime sic accipitur ut nullo die intermittantur certa tempora orandi Aug. de haeres cap. 57. Austine thinketh the most genuine interpretation of the exhortation to pray alwaies to be that we should daily keep a constant course of prayer And then 2. as to an occasional season of doing though very accidental and variable yet if it be observed it will warrant such an universality and thus Solomons servants are said to stand consinually before him 1 King 10.8 while as they did either stand or walk go or come as occasion required and their place and employment called them to And thus it may appear that to do a thing in its season and when the fit opportunity whether set or occasional doth offer is according to the phrase of Scripture to do ever alway continually or without ceasing especially when both seasons concur and are observed as ought to be in the present case 3. There is here an universality in respect of the subject the supplicant his condition state and exigence so that thus to pray alwaies is nothing else but to pray in every condition in (i) In omni tempore perinde valet atque tam sccundis rebns quam adversis Calvin in Eph. 6.18 prosperity in adversity in the time of health and sickness c. Is any afflicted let him pray Jaâ— 5.13 hath any man an abundance of creature-comfores and enjoyments let him pray for the blessing the sanctified use and continuance of them 1 Tim. 3.4 5. Prayer is a medicine for every malady a tool for every trade and a companion in every state and condition its (k) 1 Tim. 4.8 useful for all things and it s our duty to improve and use it at (l) In every time of need saith Dr. Hammond on Eph. 6. â—18 and what is that condition and state that doth not need and require the help of prayer all times Concl. 5. To pray continually importeth