they might be doing but they could not blame him if their labour wanted sucesse Nay such an appâ—rent prohibition is so far from laying a restraint upon the Saints that if thereupon they did forbear they would provoke the Lord and wrong themselves and others Thus Gen. 32.26 the Lord saith to Jacob let me go but he will not till he get the blessing and if he had yielded we may suppose he would not then have gotten the blessing so Exod. 30.10 the Lord sayes to Moses let me alone Nay but replyeth Moses I will stand in the breach and will not leave off to interceed for that people though it hath most grievously provoked thee You will say may we not pray against such as have committed that unpardonable sin Thus the Christians of old prayed against Julian the Apostate if then we may pray for such it must be lawfull to put up contradictory prayers Ans Albeit too many no doubt have been guilty of that blasphemy yet since that which is the main ingredient of it viz. malice rage and hatred of the known truth is a latent thing and not obvious to the eye of our discretion I never read of any since the dayes of the Apostles whom the Church of Christ durst determine and peremptorily conclude to be guilty of that sin except (n) Theodor. hist lib. 4. cap. 9.17.19 Julian the Apostat for whom they left off to pray and prayed against his malice and rage that the Lord would prevent that mischief he intended against Christians and would remove such a stumbling block out of the way of the Gospel but they did not pray for Julians condemnation nor had they any warrant to pray for that Again you will object and ask what difference there is between one lying under that peremptory sentence and him upon whom it is already executed May we not as well pray for them that are in hell as for those we know to have sinned unto death Ans Because we conceive this to be the main objection we will now speak to it at some length And first if we abstract from a revelation which cannot now be expected and speâ—k of those who have grievously backslidden as we would remember Beza his caveat and beware lest we too rashly judge of any man that he hath committed that unpardonable sin So this may be warrant enough for us to pray for any man though never so gu lty and lying under many sad threatnings that there is no sentence and threatning though never so peremptory but it admitteth a limitation and proviso When I say unto the wicked thou shalt surely dy would not this appear to be a most peremptory and irrevocable sentence and yet hearken to what followeth if he turn from his sin he shall surely live he shall not die Ezek. 33.14 16. It is true 1. these who are guilty of the blasphemy against the holy Ghost shall never find grace to turn and repent and lay hold on Christ and so shall never be pardoned yet if they did turn they should find mercy and live And then 2. albeit there be no particular sin that is unpardonable except that blasphemy yet the most part of sins and sinners shall never be pardoned and therefore our prayers can do them no good and thus unless we limit our prayers to the Elect and add this condition when we pray for others if they belong to the election of God we must pray for them whom our prayers will not profit Secondly and especially we answer Albeit these who are guilty of that unpardonable sin be under an irrevocable sentence and though we as is supposed know their condition to be desperate yet we must carry our selves far otherwayes towards them then towards those who are in hell and as upon a civil consideration we owe them if our Superiors Magistrates Parents Masters c. honour and obedience So also upon a sp ritual account there be several duties which we may perform towards and with them while they are Viators and on the way which we may not perform with or for them after they are cast into hell for so long as they live in this world they are under the (o) Nunc enim propterea orat Ecclesia pro iis quos in genere humano habet inimices quia tempus est paenitentiae fructuosae Aug. de civit Dei lib. 21. cap. 24. means though these shall do them no good their day is not yet come to an end and though they were excommunicated and thus in part shut from publick ordinances they are not as yet actually stated into an unalterable condition and therefore they may well be an object of prayer pity and Christian compassion though the malefactor be sentenced and condemned yet we may deal with the King for a pardon O! but when the sentence is once executed there is no remedy after the repobats are cast into hell and come to their everlasting home after their day is spent and they removed from the ordinances and means of grace to what purpose should we pray for them after the ship is broken sails cables and anchors will not profit if life be gone no medecine can do any good when the night hath surprised them so that they can no more work for themselves we must not imagine that we can help them with our hands But some may yet reply we cannot in faith pray for such as we know to be reprobats or to have committed that unpardonable sin we cannot have the least hope or expectation of success and dare we pray and not in faith and such a prayer must be performed as a meer task and if I might call that which we grant is not commanded a duty It cannot not be a mean for good to them and why may we not thus pray for those that are in hell Ans Certainly we should not ask what we may not ask in faith only the prayer of faith is an acceptable sacrifice but the faith that is required in prayer hath not alwayes one and the same object as shall more fully be shown Part 2. Ch. 2. And if we know that God will accept of such prayers as a testimony of our love and commpassion towards our neighb urs and of our zeal to his glory in their conversion then we may know our labour shall not be lost what though they for whom we pray reap no benefit thereby The Popish dream of Falconilla and Trâ—jâ—ns deliverance out of bell by the prayers of Theela and Gregory is fabulous and ridiculous As also that of Augustine though an eminent Ancient Neque enim de quibusdam veraciter dâ—ceretur quod non eis râ—mitratur neque in hoc seculo neque in futur Mat. 12.23 nisi â—ssent quibus etsi non in isto tamen remitteretur in futuro Aug. de civit Dei lib. 21. cap. 24. yet if our prayers as Davids for his enemies return into our own bosome with a message of peace we have no cause to
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
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
revealed yet the way and manner of performance is somewhat mysterious and hidden concerning which we shall offer some few assertions The first whereof shall be negative Ass 1. It seemeth not to agree with that state of glory to which our blessed Lord is exalted that He should (s) Hanc Intercessionem carnali sensu ne metiamur non enim cogitandus est supplex flexis genibus manibus expansis Patrem deprecari Calv. in Rom 8.34 prostrate Himself before the Father as He did while on earth in the dayes of His humiliation when He offered up Prayers and Supplications with strong crying and tears Heb. 5.7 2. And positively we need not scruple to say that Christ now doth interceed by His death and sufferings If Abel's blood after it was shed could speak and cry for judgment to be poured on the murderer shall not the blood of Christ call and cry for mercy to them for whom it was shed Heb. 12.24 Christ's merit and satisfaction doth cry and plead for a discharge of the debt the ransom He hath paid doth appear before the Throne and say Ah! shall not the (t) Gen. 18.25 Apparet ipse assidue cum morte satisfactione sua quae vice sunt aeternae Intercessionis vivae orationis efficaciam habent Calv. loc cit Judge of all the earth do right shall not the ransomed Captive be set at liberty But this being no distinct part of His mediatory Office from His death and suffering it cannot be that Intercession which the Scripture holds out as a new ground of encouragement from His ascension and now being in the heavens and then though Abel's blood did cry yet it is not said that Abel cryed but Christ Himself is said to interceed and therefore there must be some other thing intimated then the merit of His suffering by His Intercession But 3. While some would explain Christ's Intercession by His (u) Quae interpellatio non est humilis supplicatio sed gloriosa praesentatio corporis Sui quo in his terris sanguine Suo peccata nostra expiavit Paraeus in Heb. 9.24 in cap. 7 25. Diodan on Rom. 8.34 Burges on Joh. 17.1 representing His sufferings and obedience to the Father I would know what that presenting did import beyond His being once dead and now living for ever in the heavens to which as another thing His Intercession is superadded Heb. 7.17 25. And I would think that they who confound His Sacrifice with His Intercession these two distinct parts of His priestly Office do in effect deny his (x) Non dicis ut offerat â—am hoc semel fecis sed super est altera sacerdotii pars nim interpellatio c. Beza in Heb cap. 7.25 vid. Martyr loc com class 3. loc 13. Intercession for the other they cannot deny to wit that He once offered up Himselfe a sacrifice to satisfie divine justice and that they do not cannot hold out the full meaning of that Scripture that holds out Christ to be a priest for ever after the order of Molchisedeck See Hob. 7. and compare v. 24. with 25. But if by this presenting of his death and sufferings be meant any kind of expression or pleading upon the account of his merit and satisfaction the difficulty will remain for the question is how he doth plead and interceed for us 4. While (y) Quaris quid agat Christus in coelo Resp appares interpollat pro nobis apparente autem Christo pro nobis peccata nostra in Dei conspectum atque memoriam nunquam venient D. Par. in Heb. 9.24 other would explain Christs Intercession by his appearing before the Throne in our name and as our Cautioner and Advocat they say little or nothing for clearing the question For it is certain that 1. Christ is in heaven And that 2. He is the head and Saviour of His people and doth appear for them and in their name but still it remaines to be shawen what now he doth for them and in their name 5. Therefore supposing these things as previous and prerequisite to Christs intercession we think that these expresse it best who will have it to consist in his earnest and serious (z) Quae interpellatio est constans voluntas ut Pater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suum acceptet sitque propter illud prepitius c. Par. loc cit cap. 7.25 in Rom. cap. 8.34 Diodat on Rom. 8.34 Burges on Ioh. 17.1 willing and desiring that his chosen ones through his blood should partake of the severall benefits they stand in need of and that they should have a return to such and such Prayers put up in His name And that this willing and desiring may be called Prayer may appear from what hath been said Chap. 4. For since Christ doth will such and such good things to be given to His servants from whom doth he desire is it not from God and doth he not direct all his desires to God and what is that else but to pray to God But you will say how doth Christ will and desire good things to us Ans Certainly not in a superficiall formall way he doth most seriously tenderly and compassionatly will our good he maketh intercession for us saith (a) Diodat loc cit Diodate by fervently desiring our salvation Ye may take a view of his willing from the copy he left on earth every step of his life was a demonstration of his most earnest and fervent desiring the salvation of his people But not to stay on particulars let us survey that last model of his Prayer solemnly put up for his people Joh 17. O! How many evidences of love and care will that one text afford and there we will find his willing to be reckoned by him as a part of that Prayer Father I will that those whom thou hast given me be with me c. v. 24. Father I will that is as if he had said Father I pray and if his willing on earth did deserve the name of Prayer why may not also his willing in heaven it is not lesse serious earnest and fervent then it was distance hath not diminished His affections to His people but rather as a tender Father and Husband He doth the more remember pitty and compassionat his children and spouse wandering as it were in a wildernesse and who can take no rest till they see his face 6. Albeit (b) In docta ignorantia non minus mentis quietatio quaerenda est quam in scientia Voet. disp de atheis pag. 126. silence may often be called the best eloquence and ignorance the best knowledge of things not revealed yet we may modestly enquire whether or not Christ doth some times expresse His desires albeit He doth not now bow the knee and extend the hand as (c) Calv. in Rom. 8.34 Calvin speaketh yet why should it seem to be inconsistent with His glory to interpose words in behalf of His aflicted
the right of a mother shee would (m) Jure matris impera filio tuo dilectissimo Bonav in Cor. B. mar virg oper tom 6. command yea and (n) Inclina vultum filii tui super nos coge illum c. Psalt Bon. seorsim edit Paris compell him to shew mercy to sinners for (o) Vt docet lex divina tu illius es domina nam lex jubet ratio matrem praeesse filio haec ex libro cui titul Antidotum animae O faelix puerpera nostra pians scelera jure matris impera redemptori missal Rom. both law and reason do hold out the mothers power over the son c. O! the abominable Doctrine of merit in the poor creature hath sent many a soul to hell and hath so bewitched and infatuated many great and learned ones till at length they have reverenced and worshiped the creature more then the Creator As to the 3. they are so far from acknowledging him to be the alone stor-house and conduit of mercy that they have hewâ—d out to themselves so many empty and broken cisterns as there are evils they fear or good things they desire they have multiplied their Gods not only according to the number of their cities as is said of back-slyding Judah Jer. 2.28 but to the number of the inhabitants non tantum pronumero (p) It s observable that Bellarmine reckoneth this amongst Calvins calumnies and yet returneth no answer unto it Bell. loc cit cap. 16. § 4 dicit urbium sed pro numero capitum Nay one and the same person must have his recourse to as many gods as there be mercies he stands in need of they must commend their oxen to St. Pelagius their horse to St. Eulogius their sheep to St. Wendilin c. And thus what is said of Christ Col. 3.11 Eph. 3.12 c. they may apply to their new mediators whom they have substituted in his room They are all and in all to them they are the way and their propitiation in them they have accesse with confidence c. Yea some of them have not stayed here but as if it had been too litle thus to undervalue passe over and forget the blessed Mediator and put a Saint in his room they have also been so bold as to make a comparison as to their Practise we heard Cassanders ingenuous confession that many did more trust and confide in the merits and intercession of thâ—ir Saints then in the merits of Christ But you 'll say can any be so shamelesse as to avouch that of themselves yet we heard also Jacobus de Valentia his impudence in professing that we have no other refuge in our calamities but to run to the Virgin Mary the mediatrix to pacifie her sons wrath quae iram filii sui placabit and O! saith another (q) Expedition in calum est via per Franciscum quam per Christum apud Wendil Christ theol lib. 2. cap. 5. it is a more expedite and ready way to heaven by St. Francis then by Christ But I am wearied in relating such abominable blasphemies and ridiculous dreams We will not lose time in returning an answer to objâ—ctions so many of our Divines having so fully vindicated these few Scriptures which some Papists contrary to their own light wrest as they 2 Pet. 3.16 unto their own destruction one of the most judicious and searching wits of the Jesuitick School Fran. Suarez having employed all his strength for finding out arguments yet behold the result of all his labour the custome and appointment of the Church which is the pillar of truth may saith (r) Swar loc cit cap. 10. § 3.4 he suffice for confirming this truth as if the lustings and whoredoms of an adulterous wife should be a rule to the chast spouse And yet he not daring to lean to this pillar concludeth that (Å¿) Ratio potissâ—ma sumenda est ex responsione ad argumeta haertiâ—orum ibid § 3. the best reason he can fall upon is to answer the hereticks so he calleth the orthodox arguments As for the scriptures of the old Testament not only (t) Ibid § 3. Alb Pigh contr 13 Bellar. loc cit cap. 19. ced disp Salmer in 1 Timoth. 2. disp 8. c. he but Bellarmin Pigkius Salmeron c. do confesse that they hold out no warrant for saint-invocation and that it had been in vain to have gone to poor prisoners such they will have the saints to have been till Christ went to hell and â—elivered them from the prison and to supplicat their help but Eccius as we heard cleareth both new and old Testament from any imputation that Saint-worshippers can lay on them and Dominicus (u) Dom. Bannâ—z in 2.2 art 10. in quadam nam varias habet conclusiones iste tractatus conclus 2. pag mihi 107. neque apertè neque obscurè neque expressè neque impressè involute sacrae literae docent orationes esse ad sanctos facieudas c. Bannez confesseth and pleadeth that neither explicitly or implicity directly or by consequence hold out to us any ground for praying to the Saints When Papists therefore cite Scripture for this their Pagan dream they hold out to us a torch for letting us see what is their temper and that in this as in many other cases they are too like their brethren these hereticks whom the Apostle mentioneth Tit. 3.11 They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are self convicted and condemned but we remit them to their own consciences to be sentenced there and if they would speak what it faith and some of them have been so ingennous as to confesse they would not want for a reply from us Yet we deny not and will ye therefore think that we deal more kindly with them then some of their own number but freely confesse that in Scripture they may find both an exhortation or command and practices or examples if they be pleased to make use of these since they can find no better thus Mat. 4.9 we have an exhortation to creature-worship But Ah! it was but a temptation suggested by Sathan Secondly for examples we find Saul seeking after Samuel and making his addresse to him 1 Sam. 28. But Ah! first he went to the Witch at Endor and by her enchantments did meet with the supposed but not the true Samuel And then Luk. 16. the rich man in hell calls to Abraham But he learned that point of Divinity in hell and what successe he found we may read from ver 25. As for reasons the most of these they have borrowed from Pagans a long time after that ancient Christians had sufficiently answered and confuted them There be only three other grounds viz. 1. the mutual prayers of the living for one another 2. the pretended miracles in confirmation of Saint-invocation 3. the honour we ow to them Of these in a word As to the first Though the Saints desire the prayers
unacceptable to the reader who desireth to know something of the grounds and judgment of the learned concerning this intricat question we shall now only 1. point out some scriptures from which some judicious divines have and not without probability might collect that if not the whole body of the Jewish church yet some who were more eminent for knowledge and holinesse did pray in Christ's name 2. we will propound a distinction and 3. obviat an objection As for the first these and such like expressions seem to intimat that the ancient people of God did tender up their supplications in the name of the Mediator as 1 while they ask of God for his names sake Psa 25.11 Psa 79.9 if we look on Exod. 23.21 where Gods name is said to be in the angel which did conduct the Israelites which angel was the (n) Mal. 3.1 messenger of the covenant the promised Messiah may we not conceive that while they desired to be heard for the name of God they askt for his sake in whom Gods name saith (o) Diodat on Exod. 23.21 Diodati is said to be because he is of one essence and glory with the Father 2. while they desire an answer to their prayers for his mercies sake as Psa 6 4. Psa 109.26 might they not look to the Messiah in whom the bowels of mercy are opened to sinners 3. while they plead Gods faithfullnesse and truth as Psa 40.11 Psa 143.1 did they not plead in his name in whom all the promises are yea and amen 4 While they ask for Davids (p) And albeit they might mention the promites made to David and the kindness shewed to him yea and mention his obedience and sincerity as that which the Lord might be pleased graciously to remuneratin them they being in some sense his children and he their Father and governor and so might look to the promise Exod. 20.6 yet they could not ask for his sake as the meritorious cause the type must not thus rob the truth of his honour sake as Psa 132.10 did they not rely on him of whom David was a type would they run to the shadow and neglect the substance especially since the Messiah once and again is called David as Isa 37.35 Ier. 30.9 Eze. 34.23 24. the truth going under the name of the type why may we not think that they rather lookt after the typified David then him who only was the type and figure 5. while they prayed the Lord to hear for his own sake thus the Lord promiseth and they accordingly might have prayed him to defend Jerusalem 2 King 19.34 where by way of explication is added and for my servant Davids sake viz. for him whom David did typifie thus also we have that same phrase expounded 2 King 20.6 Isa 37.35 and may not he be said to be the Fathers own Who is the brightnesse of his glory and the express image of his person Heb. 1.3.6 Hezekiah hath his recourse to him as his cautioner and undertaker and David runs to him as his Surety Isa 38.14 Psa 119.122 But you will say what ever truth may be in such a commentary upon these places yet none of them do expressly and convincingly hold out the point Ans 1. It cannot be imagined that the Jewes who did see Christ afar off and whose light in comparison of ours was but darknesse should speak so distinctly and expressly of Christ as we who live in the dayes of the Gospel 2. As of sermons so of prayers for the most part we have only some brief notes set down in the Scriptures and therefore we may not conclude what was not spoken from what is not written so that if we would know how the ancient people of God did tender up their worship to him whether in the name of a Mediator or not it seemeth a surer and better way to survey all the Scriptures of the old Testament which speak of his person and offices then to confine our inquiry to these few and brief parcells of prayers recorded there But since so much weight is laid upon an expresse text let us look on Dan. 9 17. Where the Prophet prayeth thus O! our God hear the prayer of thy servant and his supplications and cause thy face to shine upon thy Sanctuary that is desolat for the Lords sake After which manner and in the same words we Christians to this day use to pray while we expresse our dependence upon the merit and intercession of our blessed Saviour and why should we conceive that Daniel using the same words did not express the same thing Albeit there be 1. thus so many several expressions in the prayers of the ancient people which may have relation to Christ yea 2. though there be so many clear predictions of his Incarnation Passion c. And 3. although some eminent Beleevers might expresly offer up their prayers in his name yet for ordinary and as to the body of Beleevers we need not speak of the rude and carnall multitude who rested on their outward oblations and lookt no further then sense could reach We think with (q) English Divines on Joh. 16.24 Tolet Cajetan ibid Calvin Mayer Diodati c. judicous Divines that they did not use to express the name of Christ of the Messiah or of the Mediator in their prayers albeit relying on his merit and satisfaction they expected to be heard and thus they did not ask formally and expresly in his name but virtually and really and therefore our Lord in that perfect pattern of prayer which he taught his Disciples though between as it were the Levitical and Gospel way of worship yet did not enjoyn them to ask expresly in his name And that place Joh. 16.24 which may be objected against their praying in the name of Christ doth only serve to clear this distinction for it may be supposed that Christ there doth not simply deny that his Apostles had askt any thing in his name could these who knew him to be the Saviour of of the world draw near to God in any part of worship not relying on him but he denieth that directly expresly and by name they had askt any thing for his sake although after the former maner of worship they had askt in his name viz. virtually implicitly under types and shadows Hence (r) Cajet loc cit Cajetan calleth that maner of invocation viz. expresly in his name which he prescribed to his disciples a little before his death and to all the true Israelits to the end of the world notum orandi modum But though the main scope of that place be to hold out these two different wayes of asking in his name the one formerly followed the other now prescribed yet it may rationally be thought that our Lord there doth also upbraid them for living too much by sense and that being too much taken up with his bodily presence they had too much neglected the spirituall improvment of his Mediatory office Albeit
it seem hard to think that the honest servants of God did not some one way or other look to the Mediator in all their performances as being typified and represented by all their sacrifices sacraments c. yet according to their measure of faith and light they did more or lesse rely upon his name and notwithstanding of that rich opportunity the Apostles had for encreasing their knowledge and faith yet its certain that before their master was taken from them they had attained but to a small measure of both But that we may be said truly and really to ask in Christs name when the habituall intention of our heart doth rest on him albeit we do not actually think on him and so cannot mention his name is manifest from the many petitions in our prayers to which his name is not annexed I know none who useth neither is it needfull thus at every petition to mention his glorious Name and yet none will once question whether all these petitions may be thus presented in his Name yea and no lesse then these other desires expresly offered in his Name its true we use to close our prayers in his Name professing that we ask all for his sake but before that clause be added were not I would ask the severall petitions put up in faith otherwise how could they be acceptable Before we proceed to the application there is a question may be here propounded viz. whether we should ask temporall and bodily things in the name of Christ for it will not be denied that Spiritualls which have such a direct tendency unto and connexion with eternall Salvation whereof he is the purchaser should be askt for his sake Ans Although this question be not much agitated yet I know no orthodox Divine who doth not suppose that it must be so and who by their practice doth not show their judgment only (Å¿) August tract 102. in Joan. Theoph. in Joh. cap. 16.24 Gregot hom 27. in evan their words we have already cited Augustine Gregory and Theophilact may be by some mistaken as if they did deny that any thing could be askt in Christs name except salvation and what hath an immediat tendency thereto But Augustine himself showeth that he speaketh only comparatively viz. that all temporal things are not absolutely nothing but nothing in respect of salvation And Gregooy and Theophilact do only deny that Christ can be improven as a Saviour if we do not seek to him for life and salvation Yet for preventing of such a gross errour we shall briefly give some few reasons 1. We in Adam by our manifold actual rebellions did forfeit our right to all the creatures and therefore we cannot have a sanctified right and title to them but in him who is the (t) Heb. 1.2 heir of all things but all are ours if we be Christs 1 Cor. 3.21 22. and therefore in testimony of our dependance on him and our acknowledgment of his purchase and right we must ask all in his name 2. All the promises of (u) 1. Tim. 4.8 this life as well as of that which is to come in him are yea and amen in him they were made and in him they have their accomplishment 2 Cor. 1.20 How then can we plead any promise but in his Name and without a promise we have no warrant to ask and cannot ask in faith Nay I would ask in whose name do we ask if not in Christs Name What can be the title or claim we can pretend if we be not in him and ask not for his sake Godliness hath the promise of the life that now is and must not that flow from his blood who is our righteousness and sanctification 2 Cor. 1.30 Our inherent holiness cannot give us a right to the promise though it be an evidence and fruit of our being in him who hath purchased for us a right to all things 3. Our blessed Lord in that pattern which he prescribed to his disciples Mat. 6. did teach them to ask temporals comprehending all those synecdochically under our daily bread and he required that all their prayers should be tendred up in his Name Joh. 14.12.13 Joh. 16.24 adding no limitation but on the contrary extending the promise to whatsoever they would ask and shall we limit his general grant and say that there are some things we may not ask in his Name and which he will not give nor we obtain for his sake 4. What we may not ask in faith we should not ask at all Jam. 1.6 7. But our faith can have no rock to stay on but the name of Christ if we come not to this living stone we cannot offer up an acceptable sacrifice to God 1 Pet. 2.4 5. Without faith it is impossible to please God Heb. 11.6 and faith must be toward our Lord Jesus Christ Act. 20.21 5. These outward things being of themselves indifferent they become instruments and weapons either of sin or righteousness and therefore that they may become blessings indeed and sanctified in the use they must be askt in his name who is the fountain and whose Spirit is the efficient of all our sanctification and the right improving of all our mercies Heb. 10.29 1 Cor. 1.2 2 Thess 2.13 Here we might resume the reasons brought for the point in the general and apply them to this particular we may not draw nigh to God nor ask any thing from him but in Christs name therefore not temporals Is (x) Application it so O friends Is God a consumeing fire and we as dry stubble Hath Christ undertaken and is he so able and willing to keep us from the devouring flames What folly and madness were it then in us to draw nigh to God without a Mediator whom we may interpose between us and divine justice and who may be a shelter to guard us against the frowns and terrors of the Almighty If mo then fifty thousand (y) 1 Sam. 6.19 Bethshemits were smitten for looking into the Ark which was but a symbol of God's presence if (z) Exod 19.12.21 Israel durst not look on nor touch the mount when the Lord did manifest a little of his glory if thus without a warrant and protection we may not look on God's back parts nor meddle with the least testimony and token of his presence and manifestation of his glory O! how should we be afraid to come before his (a) Ps 27.8 Ps 105.4 face and to draw nigh not the Mount but the (b) Heb. 4.16 Throne unlesse (c) Esth 4.11 the King hold out the golden Scepter to us and Christ hath purchased and still pleadeth that the Scepter may be stretched forth to us there is none in heaven or earth beside him who can get us access and acceptance the fountain that infinit fountain of Gods mercy was stopt that not so much as one drop could issue out to sinners till our blessed Redeemer did lay down an invaluable price and by
desirable the worst of men may have much light together with much hatred and enmity at what they know to be good and right and often they could wish that their light were darkness that they might with the greater liberty and freedom follow their course they could (t) Like to the siug gard who lying on his bed said O! si hoc esset laborare wish that sin were duty and evil good and then there should be no better Saints and Perfectionists then they they would become the greatest Puritans in the world But it is far otherwise with the children of God they wait upon the breathings of the Spirit and stir up the seed and habits of grace in the heart they love their duty and delight to do the will of God who hath not given unto them the spirit of fear but of power of love and a sound mind 2 Tim. 1.6 7. Sinners are students in evil and plot how they may do wickedly but good thoughts arise in their mind without study and meditation and therefore as it were casually and by chance as to their labour care and providence But the Saints study how to do that which is commanded and would be well-pleasing and acceptable to God and sinfull motions arise in them without their consent and contrary to the desire of their heart it is with them as it was with the Apostle when they would do good evil is present with them against their will Rom. 7.21 2. As to their welcom and entertainment as good motions do thus come to carnal hearts before they be sent for So they are hardly used when they come they are unwelcom guests and there will be no peace till the house be freed of their trouble and any service and entertainment they meet with for the time is most uncheaâ—full and constrained but if they be civil and modest and call for no more but some external easie and not costly service as to pray hear sermon c. some obedience for the fashion must be yeelded but without love and delight the heart still protesting against the work and while employed therein saying with that people Amos 8.5 When will the Sabbath be gone and the sermon ended c. Thou comest to the work unwillingly and followest it with unchearfulness and weariness and goest away rejoycing that thy task is finished but if some inward work and heart-exercise be required thou cannot away with such task-masters thou must shake off that intolerable yoak and some one way or other ease thy self of that weary some burdon any Physician though never so miserable and accursed must be imployed rather than thou shouldst thus be held on the rack If Cain be pricked in conscience he will go build a City and by business abroad labour to calm the storm within Saul calls for musick Judas runs to the halter and Felix throwes away the nipping plaister c. But it is mater of sad regrate to the Saints when the Lord with-draws the awakning and quickning motions of his Spirit and with what importunity will they pray the wind may blow Ye may hear them with the spouse thus panting after the heavenly breathings Awake O north wind and come thou south blow thou upon my garden that the spices thereof may flow out Cant. 4.16 and when the precious gaile cometh they will sit down under Christs shadow with great delight his fruit will then be sweet to their taste Cant. 2.3 But you will say Obj. may not the unconverted taste the good word of God and the powers of the world to come and not only be enlightned Ans but also taste of the heavenly gifts Ans Yes they may Heb. 6.4 5. But 1. that taste is rare and not usual 2. It is superficial and not satisfying And 3. it is not pure and spiritual (u) A word in the by to that weighty case concerning the difference between a temporary flash and the solid and pure joy of the holy Ghost 1. It is rare and seldom attained by any reprobat and then it is not a work of meer morality and nature but must proceed from some though not proper and peculiar to the Saints nor sanctifying and converting operation of the Spirit Hence they are said to be made partakers of the holy Ghost v. 4. And because it is thus singular and extraordinary therefore a most terrible and extraordinary judgment is denounced against such as have thus been brought so near the harbour and yet turn sail that they shall never taste of the pardoning mercy of God nor get grace to repent v. 4.6 But 2. their taste is superficial and slight in comparison of that which the converted find it is not meat to them it maketh them not grow they taste spiritual things as cooks do the meat which they dress for others they could not live upon what they thus eat but must have their meals beside or rather as they who serve at the table they find the smell of the meat but eat none of it though some ordinary dish may be left for them yet they must have nothing of the more delicat portion So the unconverted may get something of the portion that is set on the childrens table and find as it were a smell of the heavenly and spiritual gifts which may so affect them as if they did eat and is therefore called a taste but yet nothing of that is let fall to them Albeit some of the Israelites might taste of the pomegranates of the land of Canaan brought (x) Numb 13.23 from thence by the spies who never entred the promised land yet none I think ever tasted of the fruit of the heavenly Canaan but must come thither and enjoy the fruit of that place to the full a stranger doth not intermeddle with their joy But then whether that taste was real or only called so because it was much like and did did resemble a true taste yet certainly 1. it was but an evanishing flash it was but a lightning and no continuing heat flowing from a principle within to feed and give life unto it And thus 2. it was empty and weak fleeting in the affections and not reaching the heart to make an impression upon it by it the streams the actings of the heart were somewhat enlightned and sweetned but the fountain and heart it self was not bettered or altered thereby and nothing of its poison and bitterness removed though the word was received with joy in the stony heart yet that joy was rootless and soon withered it did not pierce the ground only some moisture from thence was conveyed to it which the heat of the day did quickly did eat out and it decayed Mat. 13.20 21. 3. It is not pure and spiritual there is much of self and of a sensual interest mixed with and prevailing in it and albeit it often surprizeth the man without any previous deliberation or endeavour who for the time useth not to reflect upon the motives and
very much with God For He will fulfill the desire of them that fear him he will hear their cry and will save them Ps 145.19 O! but every fear is not this reverential and godly fear there may be much fear in the soul and yet this may be wanting the people of Israel were exceedingly afraid when they heard Gods voice out of the midst of the fire and cryed unto Moses ah I this great fire will consume us Deut. 5.24 25. yet there was little of this holy fear in them as afterwards appeared in their frequent murmuring and therefore saith the Lord there ver 29. O! that there were such an heart in them that they would fear me They did then fear God but O! saith the Lord if they would fear me aright there is a slavish and selfish fear of God only because of his power justice and terrours and there is much of this fear in hell where it is accompanied with much enmity and hatred of and rebellion against him and though on earth it may produce an out-side and half-reformation yet no cordial and heart-renovation though some may thus forbear to commit sin yet it makes them not hate sin though it may disturb and drive away the thief from his prey yet it will not make him leave off to covet it this fear may perplex a man and put him on the rack but it cannot convert him and turn the heart unto the Lord. But then there is a son-like and filial fear of reverence due distance and respect which though it exclude not Gods justice for we may thus fear him as being able to cast into hell Luk. 12.5 yet is mainly conversant about 1. his majesty and greatness 2. his bounty and goodness his excellency begets reverence and makes us keep a due distance and his loving kindness makes us stand in aw and fear least we grieve and offend him though the Son did not fear the rod yet would he stand in awe and be loth to offend his kind Father and the greater the Fathers kindness and the love of the Son be the Fathers displeasure will be the more grievous unto the Son when the children of Israel shall return and cordially seek the Lord their God they shall fear the Lord and his goodness Hos 3.5 Ah! were there any thing of this reverence and filial fear in the heart it would be as a load-stone to draw us in to God and it would be as honey and the honey-comb to sweeten our communion with him and make us go about our duty cheerfully and what a notable guard and preservative would it prove against wandring thoughts and what attention and seriousness would it beget and maintain When we speak to a King with what diligence will we watch over our thoughts words and whole carriage the reverence we ow to him will make us circumspect And is it not the want of that reverence we ow to the infinite majesty of the great God that maketh us so careless and negligent of his worship But O! if we did more seriously mind our stistance and did consider what base sinfull wretches we are who are admitted to draw nigh to the (d) Mal. 1.14 great King if we did lay to heart his condescending love his mercy and goodness yet not fotgetting his excellency and greatness with what both confidence and reverence might we approach to him This reverential and filial fear is not opposit unto but is the ground and foundation of solid confidence there can be no security without this fear the false peace of fearless sinners is but desperat madness but where this fear is there is no danger and such a soul needs not perplex it self any more with terrors and a slavish fear it may now come to God with confidence yea and with boldness if thou hearken to the exhortatation and wilt serve God with reverence and godly fear Heb. 12.28 thou mayest also lay hold on the priviledge and consolation and come boldly unto the throne of grace that thou mayest obtain what mercy thou standst in need of Heb. 4.16 Thus (e) Bone Deus inquit Vitus Theodorus in epist ad Melancht quaâ—tus spiritus quanta fides in ipsius verbis inest tanta reverentia aliquid petit ut cum Deo tanta spe fide ut cum patre amieo se loquisentiat Mel. Adamus in vita Lutheri pag. mibi 142. Luther as Vitus Theodorus testifieth used to pray to God with as great reverence as became a finfull creature speaking to the holy Lord and yet with such hope confidence and boldness as if he had been speaking to a father and intimat friend But ah how should not only formal Professors but the Saints also and children of God be humbled for their careless and irreverent carriage in Gods worship and service many a time might the Lord say even to his precious ones is this the reverence ye owe to your Maker is this the worship ye allow me durst ye deal so with the ruler though a poor creature like your self would not such irreverence in his presence be thought unseeemly and intolerable yea and justly censurable And yet your heart is not smitten for the affront ye offer to me but rather thinks that by such service an obligation is put upon me and that ye have causs to complain if I refuse or delay to answer such formal and lazy prayers O! repent of this your rashness and deadness in my Worship and Ordinances and for your dis-respect and contempt of me lest I deal with you according to your folly 3. We must pray in humility as we must have high and reverential thoughts of God 3. Mumility So we must have low and humble thoughts of our selves pride is detestable in all but intolerable in beggars thou comest to ask an alms from God let the frame of thy heart and thy carriage be suitable unto thy trade and employment if thou draw nigh in thy pride thou mayest fear an answer in wrath But the heavens may be astonished and the earth blush at the popish arrogancy God for bid saith (f) Absit ut justi vitam aeternam expectent sicut pauâ—er elecmosynam multo namque gloriosius est c. Taper in art Lov to 2. ar 9. Tapperus that the Saints should expect heaven as beggars do an alms it is more glorious for them to receive it as a triumphant garland due to them for their sweating and labouring and saith (g) Magis enim honorificum est habere aliquid ex merito quam exsola donatione Bell. de justif impri bon op contrav 2. princip lib. 5. cap. 3. Bellarmine it is more honourable to enjoy by purchase and merit then by a free donation I am ashamed to relate such a blasphemous dream as (h) Illud quod sumus quod habemuâ— sive sunt boni actus sive boni habitus vel usus totum est in nobis ex liberalitate divina gratis dante
hand but would (b) Habak 1.16 sacrifice to your own net and ascribe that mercy to your own wisdom activity moyen with or power over some creature helper and second cause and thus though God should deliver us in the day of our trouble yet we would not glorifie him nor would we with him Psa 116.1 2. say I love the Lord because he hath heard my voice c. 2. If we were carefull to ponder Gods wayes towards us and laid up experiences we might be helpfull to others especially to weak Saints and to children of light walking in darkness our experiences might prove a mean to support and strengthen their faith if God regard the prayer of the destitute this shall be written for the generation to come Psa 102.17 18. See this point more fully demonstrated and improven by Mr. Goodw. Ret. of Pray ch 10. Ah! where is the man who hath not reason to smite his breast and say wo's me that I am so guilty of so vile ungrate foolish and mischievous an offence O! let us justifie God if he hath not heard us while we did not listen nor hear what he would say and O! if we were more carefull to amend this fault that is so common and ordinary that we would no more so carry as if we thought with Atheists that our praying were lost labour and if we will trust God and depend upon him we shall have no cause to be ashamed of our expectation he will not fail nor disappoint us if we will go to our watch-tower as the Prophet did after he had prayed Hab. 1.12 13. c. we would with him ch 2.3 find that an answer would at length come that at the end it should speak and not lie though it tarried as to our sense and apprehension yet if we waited for it it should not tarry nor be suspended for one moment after the fit convenient and due time But as this waiting upon God doth import a looking up to him so 2. a patient and submissive a silent and beleeving expectation and not fainting all the while the Lord delayeth to answer our prayers he that believeth will not make hast but will patiently wait upon the Lord his God till he have mercy upon him Is 28.16 Ps 123.2 he will not fret because of cross-dispensations but will rest on the Lord and commit his way unto him knowing that at length he will bring forth his righteousness as light and his judgment as the noon-day Ps 37.7 5 6. We have need of patience that we may receive the promise Least if we fret the promised mercy be withheld Heb. 10.36 It s not enough that we once believe and assent to the promise but we must wait the fit time for its accomplishment And thus as we have need of faith so also of patience that we may inherit and be put in possession of the promised mercy Heb. 6.12 Some Pagans have shown much magnanimity and composure of spirit under their trials and sad disappointments who yet were strangers to this confident and filial dependance upon God and to this Christian patience which is founded upon better grounds and spiritual motives and which is the daughter of faith and one of the priviledges and ornaments of the heirs of glory being of a heavenly descent and coming from him who is the fountain and author of all our graces we would soon faint if we were not strengthned with all might according to his glorious power unto all patience and long-suffering with joyfulness Colos 1.11 There may be some appearance of joy in hypocrits and moralists in the day of their trouble and trial but there can be no real and solid joy but in beleevers who know that yet a little whi e and he who shall come will come and will not tarry Heb. 10.37 And that the Lord waiteth till the fit and appointed time come that he may be gracious to us and bless us indeed Isa 30.18 As the Spirit helpeth us to pray so to wait till the fit time for us to receive come hence the Lord is called the God of patience not only because he exerciseth it toward us but (c) Especially since there also he is called the God of consolation which must be interpreted of his working of it in us and making us rejoyce because he worketh it in us Rom. 15.5 O! then let us labour to exercise this heavenly grace and our labour shall not be in vain the more thou dost venture in thy trade with heaven and the greater stock of prayers thou sendest forth thou mayest expect the larger return nay and the longer thou waitest thou maist expect the more gain as knowing thy trade to be carrying on all the while and thy stock to be in his hand who during the delay will improve it to thy best advantage who will not suffer it to miscarry nor thee to be on the losing hand who hast intrusted it to him yea and 2. such mercies as are long expected and waited for are most sweet and welcom (d) August loc cit cito data vilescunt what we quickly and easily get we undervalue but what we have often askt and desired and long waited for proveth sweet and refreshing A love-letter and token from a dear friend we thought to have been dead will bring much delight and content and those vessels when the voyages prove long and dangerous so that the owners have made their account they shall never hear of them again as they use to return with the greater advantage so their return is more refreshing and comfortable so when our faith is ready to fail and we look upon our prayers as (e) Eccl. 11 1. bread cast upon the waters and as so much lost pains when an answer cometh and a love-token from our God whom we through unbelief had almost thought to have forgotten us O how sweet and acceptable will it prove and the oftner we read and peruse those missives from our heavenly Father especially coming by the hand of a messenger we judged to be lost and as dead we will observe some precious and as it were new passages which will mightily refresh and comfort us and will become a seal and notable evidence of his love to us and strong a support of our faith and confidence in him But 3. if we weary and faint we may through our impatience and discontent provoke the Lord to recall as it were his former grant and not to answer these prayers which otherwise might have laid claim to the promise and would not have wanted a gracious return and answer But as we must thus wait so 2. we must watch as we must look up to God so we must look in to our own hearts and about us to our wayes and course as we must watch unto prayer and in prayer so also after prayer Sathan alwaies lieth in wait and we know not he may have a train laid when and where we are least apprehensive of
also his name Jah which seemeth to be no other then the former Jehovah contracted both which come from a root that signifieth to be hence also the holy one is called I A M Exod. 3.14 none of the creatures can say I am or I shall be as the word there may and I (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercer sum sed rectius significantius Pagninus in rad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ero est enim futuri temporis think should be rendred ah they have a borrowed finite and depending being they are but where were they when God said the foundation of the earth and if the Lord withdraw his hand where are they or shall they be but he is the same yesterday to day and for ever He is an all-sufficient necessary and independent being and all creatures being (p) Quae participatioue nobis veneranda 〈◊〉 â—n comparatione ejus memoranda non sunt Gregor compared and laid in the ballance with his most glorious majesty are as nothing yea and less then nothing Isa 40.17 we have undervaluing thoughts of God when we make a comparison all the stars must disappear and evanish out of our sight when we behold this bright Sun whatever light may be in them yet it is darkned at the glorious appearance oâ— this great Luminary He and only he is the Lord who can say I am and there is none else besides me Isa 43.11 But when thus we meditate upon Gods infinite being or any of his divine perfections we must not limit his incompre hensible majesty to our shallow apprehensions buâ— should conceive his glorious attributes and nature to be far above and infinitly beyond what we can conceive of them We must saith (q) Interest câ—rim nostrae piâ—tatis Dei immensitatis casen â—â— de Deo quae sentire non possumus Jul. Scal. exercit 165 â—ect o. Scaliger think of God what we are not able to think a holy silent submissive admiration of what we cannot know should supply the defects of our knowledge we must not give way to our curiosity nor labour by searching to find out his infinite excellency Job 11.7 though in humility we should (r) Investiggare quidem ea perscrutarique pium est sed inscrutabilia esse in vestigabi lia confiten a â—unt Hilar loc jam jam cit follow on to know the Lord Hos 6.3 yet we must not (Å¿) 2 Cor. 10.14 stretch our selves beyond our measure but should thankfully improve what help he doth afford and diligently seek after the light of the word praising him who hath given us such a glass wherein we may behold so much of his majesty untill at length we shall know him as we are known and see him face to face 1 Cor. 13.12 4 Concl. As thus we may safely go where the Word doth lead us and follow on when we see it going before and pointing out the way and may speak and conceive of God as he hath revealed himself in the Scriptures So in improving that knowledg in any ordinance particularly in prayer we may select and make use of such names titles or attributes of God as are most surable to the present performance and may excite in our hearts that zeal tenderness and holy affections which are required and are pertinent to our case and exigence thus while in prayer 1. we are confessing out sins and accordingly would have the affections of reverence and godly fear shame sorrow c. excited we should consider Gods majesty justice holiness power zeal for his own glory threatnings and judgments c. 2. When we are asking and petitioning and should act faith and have our confidence strengthned c. we should consider Gods bowels and mercy his fidelity and truth his promises and tender care c. And 3. when we offer the sacrifice of praise we would meditat on his patience his pardoning mercy his free love his watchfull providence liberal hand c. that thereby we may be provok'd to admire his bounty towards us and proclaim his praise and express our senseof his goodness by walking before him in all holiness of conversation The Book of the Psalms holds forth to us many instances of this heavenly art and dexterity in making choice of and fixing upon sutable meditations of God his attributes word or works 5. Concl. We must not in prayer or any other ordinance look upon God absolutely for so he will be a consuming fire and we as stubble but we must conceive of him and draw night to him as he is (t) A modern Author affirms the divine essence or God-head in Jesus Christ to be the proper object of all worship alledging from Dr. Owen and some others that the essence of the God-head is the primary and proper object of worship Morn Exer. Serm. 17. We will not now meddle with that assertion of Dr. Owens knowing it to be maintained by many as we shew from Franc. a. S. Clara. part 1. But we hope this Author doth not think that the God-head as personally united to Christ is the proper object of worship but as the God-head is in Christ under a Covenant-relation and as the head of the Church and thus the God-head as it is common to all the three persons of the Trinity and not as it is in the second only may be said to be the primary object of worship in Christ reconciling the world to himself 2 Cor. 5.19 As we cannot have the light of the knowledge of his glory but in the face of Jesus Christ 2 Cor. 4.6 So though we had it it could not profit us it would but astonish us and be for our terrouâ— and confusion as the glory of Christ coming to judge the world at the last day will be to the wicked But we have spoken to this head at some length Part. 1. Chap. 8. 6. Concl. But in Christ Jesus we may and should draw night to him confidently as children to a father who is able and ready to hear us But you will say were it not presumption in me to call God Father Ans Is it presumption to acknowledge the bounty and wonderfull condescension of God and in prayer to follow that pattern be hath prescribed to us or is it not rather a foolish jealousie and most ingrate under valuing of his tender love yea and a bold contempt of his authority and a manifest transgression of his commandment to say we will not we dare not call him Father while he hath said when ye pray say our Father c. Luk. 11.2 where (u) Nomen Patris non accipi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro primâ— tantum trivitatis perlona sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro omnibus tribus deiatatis personis opparet ex regula illa quam Forbesius ex Patribus communi theologorum suffragio proponit contra Antitrinitarios estque ejusmodi omne nomen dictum de Deo respectu creaturae indicat essentiam adeoque
they set the supposed mercy to the right hond as it 〈◊〉 were and desire that it may be preferred but the Lord often c. the right hand on Ephraim and prefer him to Manasseh And thus it may appear that though the particular be not given yet the prayer may not only be said to be accepted and heard but also answered though we desire not to contend for words yet we think that when ever the Lord heareth then he may be said to answer because his hearing is never separated from his speaking for either then he stayeth the heart with this spiritual peace or secretly upholdeth the supplicant that he faint not or some one way or other doth him good but if any will refer the answer of prayer to a sensible manifestation of Gods hand either by giving what was askt or making some notable compensation and exchange we will not debate such a nominal question but its certain the Lord may accept and hearken to thy prayer a long tâ—me before thou meet with any such sensible manifestation of his acceptance But wo (k) Isa 3.11 to the wicked when shall they hear of their prayers though many mercies be â—â—spensed to them by the hand of a common providence yet â—â—ching in mercy and as a return of their supplications though they have a câ—vil â—â—ght which no man dare challenge to what they enjoy and whatever grant and donation from the Lord or tenure by his providence they can pretend yet they by their ingratitude and abuse of these mercies which they have empâ—oyed as so many weapons to fight against tâ—e Gâ—ver have forfeited all that right and may every moment be thrust out of all their possessions as tennents at will and certainly one day the heir (l) Heb 1.2 of all things will reckon with them as theeves and usurpers for medling with and taking possession of his goods without his licence and for not acknowledging his propriety by employing them for his honour yea and often here he reckoneth with such they sit in slippery places Psa 73.18 they are not like the people of God who dwelleth in a sure habitation Isa 32.18 as the whirl-wind passeth So is the wicked no more but the righteous is an everlasting foundation Prov. 10.25 the wicked get none of the sure mercies of David promised to the Elect Isa 55.3 but snares fire brimstone and an horrible tempest is the portion of their cup they cannot promise to themselves an hours security from such a storm they know not how soon the Lord will thus rain upon them Psa 11.6 The right of providence is a mutable title and foundation revocable at pleasure the Lord may change his work and the dispensations of providence when he will but he cannot change nor alter his Word and break his promise upon which the mercies of the Saints are founded and therefore their mercies are (m) Mercies given in return to prayer are 1. real 2. stable 3. costly 4. pure 5. witnessing 6. promising real and stable they are sure because they have such an immutable ground as the Word of God and they are the mercies of David and therefore they are real because they are given for the merit and intercession of the typified David they come to them through the covenant of promise whereby the forfeiture is taken off and the curse removed their mercies are meâ—â—â—es indeed and no wonder they being so costly though cheap to us they are the purchase of blood they stood Christ at a dear rate they are pure mercies the blessing of the Lord taketh away the sting and thorns from them Prov. 10.22 they are witnessing and sealing mercies they are as so many testimonies of the love of our Father and of the acceptance of our prayers and they are (n) Every one of the Saints mercies may be called Gad for a troop cometh promising mercies and pledges of more yea and of all things whatsoever we shall stand in need of But the wicked are not so they are fed as oxen for the slaughter and their mercies are as so many fore-runners of their wo and misery their blessings are cursed and their mercies given in wrath and in judgment Sect. III. How we may know 1. whether the Lord hath heard our prayers when he deniethor delayeth to give what we asked and 2. whether the mercies we receive be the fruits of Gods general bounty conveyed to us by the hand of common providence or given in love as a gracious return to our prayers Psa 66.19 Verily God hath heard me he hath attended to the voice of my prayer WE will not stay to prove that the Saints may discern the Lords voice while he answereth their prayers there being so many instances hereof in the Word and that not only when he giveth the particular mercy they petitioned as to David Psa 116.1 2. Psa 66.19 Hannah 1 Sam. 1.27 c. but also when the particular is with-held as from Paul who yet discerned the Lords voice and what he said in answer to his prayers 2 Cor. 12.9 Neither will it be needfull to show that we should hearken to the Lords voice and observe what he saith 1. for strengthening our faith by such experiences of the Lords bounty and fidelity 2. that we may pay our vows and return to him the sacrifice of praise and 3. that a new engagement may be laid upon our heart to improve his mercies to the honour of his Name But all the difficulty lieth in this how and by what means we may discern when the Lord speaketh and when he is silent at our prayers and we will find the case more difficult as to its first branch viz. when the Lord with-holdeth or delayeth to give what we askt because we must then wrestle against sense and carnal reason but yet there is difficulty enough to discern from what fountain and by what means our mercies come when we get what we desired We shall speak to both those branches of the question which hath been propounded by several practical Divines but the first so far as we know who at any length hath handled this case is the judicious Mr. (a) Goodw. return of prayer chap. 5 6 7 8 9. Goodwin to whom (b) Such as Mr. Fenner sâ—rm on Lam. 3.57 Isaac Ambros in mediis Chris Love zeal Chris Gurnal part 1. pag. 43. and part 3 pag. 362. others have added little or nothing but none hath spoken so fully therefore we shall only name some few particulars referring to him for their larger explication adding but a word of observation for the right improvement of these rules And first we will speak to the case in general and then to its several branches 1. then by these and such like marks we may know that our prayers are accepted and heard whether the particular we desired be given or not as 1. (c) Goodw. ch 5. observations taken from before and in praying when the Lord stirreth the hearr
viz. the abuse of Gods mercy by making that which is the only rock of safety to which the ship-broken passenger should run for his life a stone of ruine and destruction against which they dash their brains as if a man were so foolish as to imagine a bridge to be broader then it is and in this delusion step aside the bridge would not keep him from drowning so while deluded sinners extend the mercy of God beyond the bounds he hath set in his Word and thus in their presumption step aside to their own crooked wayes the mercy of God will not keep them from falling head-long into the pit of destruction To continue in sin saith (d) Peccare de Dei creatoris clementia praesuâ— mere pelago justitiae ejus exponi est Greg loc prius cit Gregory and yet to presume of the mercy of God is to cast our selves into the sea of his justice and displeasure The Lord ere it be long will vindicat his mercy from such a base abuse to the everlasting confusion and astonishment of presumptuous sinners But we may not insist only to our purpose let such remember that this delusion is a black mark of a never-do-well and therefore doth the Apostle abominat it with so much indignation shall we continue in sin that geace may abound God forbid Rom. 6.1 2. and then by several arguments showeth that a child of God will not cannot make such an inference And the Apostle Iude speaking of some who were of old ordained to condemnation describeth them by this that they turned the grace of God into lasciviousness ver 4. O! would you then escape damnation beware least ye be hold to sin because God is slow to anger and least ye add to your iniquities because the Lord is gracious and abundant in goodness and that ye delay not your repentance because he is long-suffering and patient And if thou must needs tempt God first take a tryal in thy body or outward estate before thou hazard thy immortal soul and everlasting portion go and waste thy estate and provision and see whether the mercy of God will keep thee from begging and put thy finger in the fire and try whether the mercy of God will keep thee from burning but if thou wilt not trust the mercy of God while thou slightest the means he hath appointed as to these inferiour ends and yet wilt misspend this day of the Gospel and slight the ordinances of life which are thy portion and allowance and the talents wherewith thou shouldest trade for eternity and yet think it will be well with thee hereafter if thou wilt cast thy soul into the fire of sin and yet think to escape the burning and torments of hell profess what thou wilt it is not thy confidence in God but thy negligence and want of care for thy soul that makes thee despise the means of grace and slight thy duty and thy body estate and perishing life is thy idol for which thou takest more thought then for thy soul and eternal happiness 9. Earthly-minded covetous worldlings are lying under the serpents curse which hardly or never will be removed Mark 10.23 Gen. 3.14 First they go upon their belly and cannot stand streight nor look up-ward their heart cleaveth to the earth and they cannot (e) Colos 3.2 set their affections on things above they only (f) Phil. 3.19 minde earthly things and spend all their (g) Joh. 6.27 labour for the meat that perisheth 2. Dust is their portion and food they slight the childrens bread and undervalue the (h) Rev. 2.17 hidden manna and with the swine of the world live upon the (i) Luk. 15.16 husks and yet those miserable wretches will not want fair pretences and plea's we must will such say live and provide for our families the times are evil and we know not what may fall out and all we can purchase may be little enough what should we be idle may we not follow our calling and watch on our business c. But thinkest thou O worldling this to be a sufficient plea for making the world thy idol and for neglecting the one thing necessary Knowest thou not that the love of money is the (k) See the testimonies of heathens concerning which the Apostle apud Reusner symb imp clas 2. symb 36. root of all evil 1 Tim. 6.10 and that he who will be rich rather rich in wealth then in grace for himself rather then towards God Luke 12.21 fall into temptation and a snare and into many foolish and hurtfull lusts which drown men in destruction and perdition and pierce them thorow with many sorrows v. 9.10 and is not Christs verdict of such very terrible It is easier for a camel to go through the eye of a needle then for a rich man to enter into the kingdom of God Mat. 19.23 24. Ah! this devil of earthly-mindedness hath destroyed many thousand souls it so filleth the heart that there is no room left for the Word of God to enter in but it choaketh the Word at the very entry and makes it become unfruitfull Mat. 13.22 this was it that hindred that people from profiting under Ezekiels ministry Ezek. 33 and this is the great obstructer of the Gospel wherever it is preach'd They come unto thee saith the Lord to the Prophet and sit before thee as my people and with their mouth show much love and they hear thy words but they will not do nor obey them for their heart goeth after their covetousness v. 31. Hence the Apostle must weep when he thinks on covetous wretches Phil. 3.18 but what alleth thee O Paul thus to bewail such wealthy well-guiding and thriving men Ah! saith the Apostle whatever be their portion of the world and whatever be the estimation of the wicked who will be ready to bless the covetous whom the Lord abhorreth Ps 10.3 yet they are most despicable and miserable creatures for their glory is their (l) Pronunciat Apostolus gloriam qua nunc sunt inflati ignominia mutatum iri Calv. in loc shame and their end destruction v. 19. and as for their religion profess what they will they are the grossest idolaters Eph. 5.5 their belly being their god Phil. 3 19. Ah! ill and un-wise merchants who sell heaven for earth and your soul and the immortal crown for an empty and perishing trifle how hath the world thus be-fooled and (m) Gal. 3.1 quasi praestigiis quibusdam dementes facti Beza in loc Quadam veluti magna incantatione Calvin in loc with sorceries Hammond ibid. bewitched you 10. There is little hope of mockers of piety haters of God and of his servants and who are ready to revile and tear their faithfull monitors and reprovers I joyn these because usually they go hand in hand for hatred of holiness as it floweth from enimity against God So it will beget enimity against his children and servants and a cursed impatience and rage
off from closing with and seeking after the Lord while indeed they should drive thee in to him and make thee forsake and turn from the evil of thy doings But will the Lord suffer infatuated sinners thus to mock his holy Majesty and to pervert and abuse those divine excellencies and to encourage themselves from thence to continue in their wickedness and rebellion against him and were it not a righteous thing with him to send such fools to hell to learn wisdom there that they might become better divines then to bring from heaven a cloak pretence or encouragement to sin for as sinners in hell know better the evil and parentage of sin So they are more sensible of their own folly and since at length they have taken themselves to Gods justice and severity were it not fit to make them find the power of his justice and wrath unto all eternity But 2. if thou be indeed awakened and to purpose pricked in heart and askest what must I do is there no remedy I would counsel thee to humble thy self before the Lord and to cry mightily for a broken and contrit spirit thy case is most sad and dangerous and thou must not expect to go through without trouble and difficulty the imposthume is inveterat and therefore thou must suffer the lancet to go the deeper what ever course the Lord take with others who have not so grieved and dishonoured him and though he draw them in with a word of love and softly open their heart as he did Lydias Act. 16.14 yet if ever thou be born again its likely to be by sore labour and travail all who are about thee will hear thee cry out of the pangs of thy new birth and the deeper the foundation be cast the building will be the surer and stronger and the more sick thou art thou wilt be the welcomer to the Physitian For 3. albeit thy case be so dangerous yet it is not altogether desperat and therefore thou mayst seek after a remedy and must seek the more diligently general threatenings though most peremptory and irrevocable as it would appear by the maner of expression yet leave room to the free grace and mercy of God to pity whom he will it s his royal prerogative to scrape out whose name he pleaseth out of the black roll of judgments either spiritual or temporal and that he may magnifie the riches of his free grace he will sometimes lay hold on the worst of sinners on Manasseh Paul the Theef Rahab Mary Magdalene c. We needed not have named these or any such in stances for these are well known to such as know little more of the Scriptures and it were good for them that they either knew more or that they knew not so much since they make that knowledge a wofull snare to themselves for what should be an encouragment and open a door of hope to penitent sinners to turn from their evil wayes to the living God they make a ground and encouragment to continue in their sins to delay their repentance and turn their back on God To thee then and for thy use O mourning penitent and disconsolat one are those examples and as it were miracles of mercy recorded in the Word that thou shouldst not dispair but lay hold on the sure word of promise and invitation come unto me all ye that labour and are heavy laden and I will give you rest Mat. 11.28 whosoever will let him take c. Rev. 22.17 c. Is not that a sweet and full Word is there not room enough there for to receive thee is not that a plaister fitted for thy sore is not that Word large and comprehensive both as to persons their condition and exigence and as to the circumstance of time O do not then say ah that it had come a little sooner before the day of grace was past it s too late for me now to lay hold on mercy when the doors are shut and lockt by an irrevocable threatening for the day of grace is never so far spent to any sincere penitent but he hath day-light enough to let him see home and the door of mercy alwayes stands open to such and they shall have no reason to complain that they came too late and could find no entry The promises of the Gospel know no other term but what time soever a sinner doth repent when I say unto the wicked thou shalt surely dye if he turn from his sin he shall surely live and not dye Ezek. 33.14 15. Ezek. 18.27 At what instant I shall speak cencerning a nation or kingdom and why not also concerning a person or family to pluck up and to pull down and destroy it if it turn from its evil wayes then I will repent of the evil I thought to do unto them Jer. 18.7 8. let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Isa 55.7 But you will say I saw in these characters my name written in such legible letters that he who runs might have read my case and condition was so set out to the life that no place was left for shifts and evasions I know my self to be included in one or moe of those cursed ranks and is it possible for me to escape that dreadfull sentence pronounced against me by the mouth of him who is truth it self Ans But may not the Lord give the occasion with Paul to say I who was before a blasphemer persecuter and miscrable wretch have now obtained mercy 1 Tim. 1.13 see Eph. 2.2 3.4 Tit. 3.3 c. What or who can hinder the infinit bowels of mercy from embracing thee There is no threatening so peremptory as to bind up Gods hands that he may not pity and shew mercy to whom he will nor receive a sincere penitent Ezek. 33.14 c. And as to those characters they hold forth as we said grounds of fear and far more then a probable conjecture concerning the finall state and eternal portion of such as did come under them but are not infallible rules nor a sufficient warrant for us to pass a peremptory sâ—ntence against our selves or others in reference to the decree of reprobation we are exhorted to give all diligence to make our election sure 2 Pet. 1.10 but we are no where commanded to make our damnation sure there be in the Scriptures infallible marks of the one but not of the other the one is a duty and our sweet priviledge but the other is left to be manifested by that finall sentence after death and at the day of judgment depart from me ye cursed into everlasting fire Mat. 25.41 4. Then art thou convinced and humbled is sin imbittered unto thee and darst thou sin no more seest thou thy need of a Physitian and is Christ precious in thine eyes c. this is a good evidence that the
sentence and (n) Colos 2 hand-writing that was against thee is taken out of the way and nailed to the cross of Christ so that now thy name shall no more be found in that dreadful catalogue of such as are fitted for destruction for they who are thus left and finally forsaken of God he gives them over to a reprobat mind Rom. 1.28 and giveth them up unto vile affections and to their own hearts lusts and suffers them to walk in their own courses Rom. 1.26 Psal 81.12 he gives them over to be a prey to Sathan and to (o) Eph. 2.2.2 Cor. 4.4 walk according to the course of the world according to the prince of power of the air the spirit that worketh mightily in the children of disobedience c. Since then this is not now thy case nor course thou mayst be confident that by the grace of God thou hast escaped out of that wofull snare and now what needs discourage thee There is no sin nor condition though never so desperat that can exclude the penitent from mercy yea not the sin against the holy Ghost which is unpardonable not because it is greater then the mercy of God or as if there were not worth enough in Christs blood to be a ransom for it but because the Lord in his righteous judgment doth finally forsake all them who fall into this blasphemy so that they shall never repent nor seek after a remedy If then thou dost truly repent and turn from thy evil wayes this is a sure evidence that thou art not thus forsaken nor judicially plagued and therefore be of good courage in following thy duty and seeking after a remedy whatever thou hast been none of the sins that thou hast committed shall be mentioned unto thee nor remembred against thee any more Ezek. 18.22 Ezek. 33.16 But 5. albeit the Lord to magnifie the riches of his free grace may shew mercy to the most vile and wretched sinners and pass by moral civil men yet how few are there of the many thousands who being included in the former ranks are lying under that terrible threatning that do partake of the mercy of God You can tell me of Manasseh Paul c. who yet had not such (p) Though Paul if he had been a hearer of Christ and his Apostles might have enjoyed extraordinary moans yet his education and engagement to the sect of Pharisees did deprive him of that light which did then shine among them means of salvation as we nor despised such convincing and soul-converting Ordinances but what are these in respect of the many millions who from time to time have perished under that sentence and judgment What be some six or seven persons among all the men and women of the world who have been thus guilty for the space of four or five thousand years that is but a poor coal for thee O desperatly secure sinner to blow at though Alexander and Julius Caesar did conquer a great part of the world wilt thou therefore expect to do the same if one in an age or countrey who hath lived for a while as thou still dost hath obtained mercy wilt thou therefore presume and think likewise to be saved why dost thou not then also think that thou shalt not taste of death since Enoch and Elias were translated and taken up to heaven nay were it not a strange and admirable thing to see such escape out of the snare how would they be affected when they heard their deplorable state laid out before them and yet they can hear such a dolefull Sermon and be no more affected therewith then the dasks whereon they sit must not such be past feeling and given over to a reprobat mind and yet not a few of such desperat wretches will profess they trust in God and hope to be saved as well as the holiest Saint on earth But whatever be their bold and mad presumption and how litle soever they regard the faithfull warnings they meet with or fear the threatnings and terrors of the Almighty yet to my observation I never knew nor heard of any in my time except three or four who in any eminent degree came under these characters that to the discerning of judicious Christians met with mercy and this admirable dispensation towards them was mater of astonishment to all who heard of it except such desperat wretches as made a cursed use of it encouraging themselves thereby to continue in their wicked wayes But let none mistake what we say we do not we dare not pass a peremptory sentence concerning the state of others especially those whose guiltiness was not so great notour and scandalous and though we know but a few who grosly and palpably came under these marks who did evidence a sensible and considerable measure of saving repentance and in such a case when it is real it will not be small yet we did not deny but the Lord might have a secret work on the hearts of some on their death-bed which he will not make so discernable to others that all may be afraid to follow such a course of life and that none might presume and delay to the end of the day yet since none may limit the Lord Ministers must not turn their back on such as if their case were altogether desperat but they must warn and exhort them commiting the event and success to him who can abundantly pardon and show mercy when and to whom he will But supposing thee who art thus awakned and pricked in heart who art sensible of thy danger and now on the right way to escape to be one of that small number whom the Lord will make a miracle of mercy I have a sixth word and that a very necessary one to thee beware that thou quench not this as former motions of the Spirit Ah! let not this storm be like the noise of thunder terrible for the time but of short continuance and then thou might'st be afraid least there remain no more sacrifice for thy sins but a certain fearfull looking for of judgment and fiery indignation Heb. 10.26 27. because saith the Lord I have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more till I have caused my fury to rest upon thee Ezek. 24.13 If then thou be such a one as is supposed thou wilt not thus draw back after the Lord hath begun to awaken and purge thou wilt take no rest till a saving change be wrought in thee and till thou lay hold on the rock of salvation and then with what inlarged affections wilt thou admire and praise the riches of his goodness and mercy who hath pitied and pulled such a desperat sinner out of the snare thou wilt become a new creature indeed and all who know thee will have reason to praise God for thee and from that time forth thou will walk humbly circumspectly and exemplarly thou wilt often look on the skar of thy old wound
soul-deceiving and desperat folly if thou hast but attained to the first elements of this Christian and heavenly art it will send thee to trade where thou mayst gain most and will drive thee from the empty cisterns and lead thee to the full fountain it will teach thee to go to him who hath said (n) Joh. 14.13 ask of me what ye will it shall be given you wisdom hath long cryed to you worldlings discovering your folly and pointing out the remedy Isa 55.1 2 3. ah when will you hearken and obey when will you be convinced of your folly and learn to be wise 16. Heaven hell and earth may be our monitors and set us a work 1. wouldst thou yet stay a while in this poor and miserable Inn perhaps that thou mightst do God more service in thy generation or that thou mightst be better fitted and prepared for death c. prayer may add to and lengthen the lease of thy life as it did Hezekiahs Isa 38. 1 2 5. Jam. 5.15 But 2. is hell terrible unto thee and heaven thy joy and delight art thou afraid of the day of judgment and is it the one thing thy soul desires to be accounted worthy then to stand before the Son of man O! then hearken to Christs counsel watch and pray alwayes Luk. 21.36 We need not descend unto particulars for what is that lust thou wouldst have subdued what is that grace thou wouldst have strengthened what is the judgment thou wouldst have averted or what rod or calamity removed what is the mercy whether spiritual or temporal yea what the comfort or consolation though peace of conscience that passeth all understanding joy of the holy Ghost and assurance of thy salvation c. There is no evil so terrible and astonishing that the effectual fervent prayer of the righteous may not remove and no mercy so great and excellent that it cannot procure by the blood of Christ pleaded at the throne of grace Mat. 7.7 Joh. 14.13 14. c. Here is a large field where we might reap a plentifull harvest but we proceed adding only one head moe with its several branches We have heard how the Lord doth call and invite us by his Word and Works by his commands threatnings and promises c. by these the Lord points out out way to the throne and when we turn (o) Isa 30.21 either to the right hand or to the left we may hear the voice of some one or other monitor saying this is the way walk ye in it but though there be so many who thus lift up their voice (p) Isa 58.1 like a trumpet who cry aloud in our ears and spare not yet there is one voice moe a (q) Ps 29.4 powerfull voice and full of majesty and we would hear what it saith and thus 1. the Lord absolutely considered 2. relatively and the several persons of the blessed Trinity and 3. the attributes and divine properties do call and invite us to the constant and serious practice of this duty And 1. the great Jehovah who is and beside whom there is (r) Isa 43.11 none else the all-sufficient and independent being to whom our goodness and service (ſ) Ps 16.2 cannot extend nor any of his creatures be (t) Job 22.2 Rom. 11.35 36. profitable yet he calls for our prayers 1. as a part of that homage we owe to him 2. by way of gratitude and in testimony of our love to him and of his delight in us then the Lord will have us thereby to testifie 1. our reverence and subjection to him 2. our dependance on him and 3. our own indigence and his propriety that we are beggers and hold all as an almes from heaven and 4. that we may thus be the more engaged to improve what we receive for his honour and may be the more (u) It is a sure rule saith Dr. Preston Saint exer serm 1. what we win with prayer we wear with thankfulness ready to return to him the sacrifice of praise c. but not only as his creatures do we owe to him this point of duty and service but also as his favourits and by way of gratitude 1. to testifie our love to him and delight in him if these be s incere a communion with him in this most immediat part of his worship must be sweet when we may thus enter the Kings chambers we will rejoyce and improve the importunity Cant. 1.4 Cant. 2.4 5. 2. He calls for our prayers to testifie his delight in us and in our work O my dove let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely Cant. 2.14 Poor Saints are ready to complain and say I have no gifts nor parts and am of no account in the world and alas I can do no service to God in my generation ah if thou be poor shouldst thou not beg and though thou be weak yet thou art not dumb canst thou not then cry and importune him who is able and willing to help and strengthen thee thy prayers are good service to God they are great and acceptable sacrifices the prayer of the righteous is his delight Prov. 15.8 Yea Pagans by the light of nature did come to the knowledge of this point the divine moralist (x) Plato tom 1. Alcibiad 2. pag. mihi 137. Plato tells us that the Athenians observing the gods alwayes to favour the Lacedemonians more then them resolved to consult their Idol Ammon and to ask the reason hereof especially since the Lacedemonians were careless what sacrifices and oblations they offered to God and the Athenians did spare no cost and were more frequent and sumptuous in their oblations then all the Grecians To whom the Oracle or rather Sathan transforming himself into an Angel of light to those whom he held fast in his snare if that Author here relate a history and do not as is usual to him alledge this passage in a parabolick way and for the application but the Oracle saith he gave this response that the Lacedemonians good (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. interprete Ficino bona verba words which (z) Albeit Plato by way of dialogue brings in Socrates making this interpretation according to his usual maner which Ficinus in his life prefixed to his works ascribeth to his modesty and gratitude toward his Master Plato interpreteth to be nothing else but their prayers did please God better then all the worship and costly offerings of the other Grecians and then he proceedeth in the commendation of this spiritual exercise and to show that God looks more to the inward frame of the heart then outward performances though never so specious and that it were blasphemous to make the holy Lord like a wicked usurer and to think that he can be bribed to hearken to sinners and grant their desires because of their hypocritical devotion and great oblation I wish that Book
delighteth in it and turneth from his anger and wrath against the supplicant and 2. because he changeth his work and dispensation removing rods and judgements and bestowing mercies in stead of these and thus prayer as his own Ordinance through the promise in Christ moveth him and prevaileth with him Thus 8. it would be observed that though turning repentance c. be only improperly and metaphorically attributed to him in whom there is no shadow of change yet there is ground for such an expression 1. because he doth those things which creatures that are mutable do when they are under these passions so that the (x) Potius in diâ—ino effectu quam affectu change is rather in Gods work and dispensations then in his will and affections 2. because what useth to stir up these passions in men in whom are some relicts of the Image of God such grounds and motives have place here and therefore 3. if the Lord were capable of such affections it might be supposed that these would beget them in him Hence we may conclude that since there is some sort of motive and occasion and some effects and consequents of such passions as they are in men that something metaphorically and analogically may be ascribed to God removing all creature imperfections from him in whom every thing to our weak capacity and apprehension is a mystery and therefore if any will further ask what Gods turning and repenting doth formally properly and in it self import We can say no more but negatively that it cannot (y) Recte Augustin de trinit lib. 5. cap. 16. Si Dominus non dicitur nisi cum jam incipit habere servum etiam ista appellatio relativa ex tempora est Deo certe ut tuus Dominus esset aut meus qui modo esse caepimus ex tempore accidit Deo quomodo igitur obtinebimus nihil secundum accidens dici Deum nisi quia ipsiuâ— naturae nihil accidit quo mutetur ut ea sunt accidentia relativa qua cum aliqua mutatione rerum de quibus dicuntur accidunt sicut c. quanto facilius de illa incommunicabili Dei substantia debemus accipere ut ita dicatur relative aliquid ad creaturam ut quamvis temporaliter incipiat dici non tamen ipse substantiae Dei accidisse aliquid intelligatur sed illi creaturae ad quam dicitur Sic Pater noster esse incipit cum per ejus gratiam regenramur quoniam dedit nobis potestatem filios Dei fieri substantia itaque nostra mutatur in melius cum filii ejus efficimur simul ille Pater noster esse incipit sed nulla commutatione suae substantiae Quod ergo temporaliter dici incipit Deus quod ant ea non dicebatur manifestum est relative dici not tamen secundum accidens Dei quod ei aliquid acciderit sed planè secundum accidens ejus ad quod dici aliquid Deus incipit relative quod amicus Dei justus esse incipit ipse mutatur Deus autem absit us temporaliter aliquando diligat quasi nova dilectione quae in illo ante non erat apud quem nec praeterita tranfierunt futurae jam facta sunt Itaque omnes Sanctos suos ante mundi constitutionem dilexit ficut praedestinavit sed cum convertuntur inveniunt illum tune incipere ab eo diligi dicuntur ut eo modo dicatur quo potest humano affectu capi quod dicitur Sic etiam cum iratus malis dicitur placidus bonis illi mutantur non ipse Sicut Lux c. vid. loc import any proper change and alteration in his will or knowledge for his knowledge is infinite and can admit no adition and his decrees fixed and immutable and can admit no alteration Known to the Lord are all his works from the beginning of the world Act. 15.18 and his purpose and counsel must stand Prov. 19.21 We must not then imagine that any thing falls out beyond his expectation or contrary to his eternal counsel and purpose or without his effectual providence he did appoint and fore-know and in due time did stir us up and by his Spirit assist us to pour out such prayers as should prevail with him and which he would accept hear and answer and therefore there can be no alteration nor change in him since all things come to pass according to his eternal fore-knowledge appointment and immutable decree yet notwithstanding since 1. he altereth his dispensations by those means he hath appointed for that end and 2. since he is affected towards men and their wayes according as he hath revealed himself in his Word the wicked and their way being an abomination to him and the righteous and their performances his delight we may safely with the Scriptures say that the prayers of the righteous prevail and have power with him affect and as it were move him Hence the judicious Dr. (z) Oratio est voluniatis nostra religiosa representatiâ— coram Deo ut illo Deus quasi afficiatur med theol lib. 2. cap. â— ad illum quasi commovendum Cas Consci n. lib. 4. cap. 14. Ames doth well describe prayer to be a religious offering up of our desires to God that he may thereby as it were be moved and affected And hence saith (a) Generaâ—is finis orationis est ut Deum quasi afficiamus aut commoveamus unde est quod fideles dicuntur precibus quaesi potentia valere aâ—ud Deum Gen. 32.28 Hos 12.4 5. quasi certare Rom. 15 30. med lib. 2. cap. 9. § 18. in eo differâ— oratio ab auditione verbi quod â—bi movetur voluntas â—ostra in Deum â—it nos ab ipâ—o comâ—â—veamur sed hic terminus motus immediatus est ipse Deus ut ipse afficiatur nostris desidertis Cas Consc lib. 4. cap. 14 § 2 Sic Deo visum est oratioâ—is vim effiâ—aciâ—m nobis commendare ut eadem se affici quasi commoveri declaret Et qui aliquia à Deo precantur dicuntur subfidiariam operam conferre ad illud efficiendum 2 Cor. 1.11 med cap. cit § 19. he the Saints are said to strive and have power with God and to help and concur for the doing and effectuating what they ask and as in hearing the Word our will is moved toward God so by prayer Gods will is moved towards us And why should any scruple to say that prayer moveth the Lord to shew mercy upon us who are not and need not be afraid to say that the Lord is provoked to anger by and moved to punish the wicked for sin What though our sins deserve punishment but our prayers are not meritorious sacrifices yet that difference is altogether impertinent in order to the present case concerning Gods immutability which notwithstanding as it is commonly said that sin doth move and provoke the Lord to wrath why may it not also be said that
the prayer of the righteous doth move and prevail with him to show mercy for as if man had not sinned the Lord would not have been angry against him nor inflicted any punishment So if the Saints did not pray they should not receive mercies from him but would provoke him to wrath and to afflict them but their prayers are his delight and a means to obtain what they stand in need of and therefore in some sort they must as it were move and affect him Thus objections being answered and obstructions removed thou mayest be convinced O man that there is no hindrance nor impediment lying in thy way but what carnal reason would suggest to hinder discourage thee if thine eyes were opened thou mightest (b) See how we retorted the several objections belonging to this place discern some motive and encouragement from thence for going about thy duty and if objections do furnish arguments and motives where can we cast our eyes and not behold some one or other motive and encouragement We will not resume the several particulars mentioned Sect. 1. only let me now by way of conclusion warn thee that unless thou be a sincere supplicant thou canst not glorifie God nor enjoy him for ever thou canst not serve God nor work out thine own salvation which being joyned together as they cannot be separated are our great business here in the world and the one thing necessary If thou callest not upon God thou art a thief and a robber in taking and using his goods without his leave and sayest with those wretches Ps 12.4 Who is Lord over us thou dost not acknowledge his propriety in all thou possessest nor thy dependance on him and subjection to him thou lookest not upon thy mercies as talents and dost not resolve to improve them for the Masters use nor render to him the sacrifice of praise for what he hath intrusted thee with the thief useth not to come and render thanks to the owner for what he stealed from him if thou cast off prayer thou drawest down wrath and openest the door that Gods judgements may enter in and every business thou puttest thine hand unto and every mercy thou enjoyest cryeth while thou art silent to the heavens for a curse and plague to be poured out upon thee for (c) Rom. 8.20 21 22. subjecting it to vanity and imploying it against it's Maker nay if thou dost not call upon God thou art a very Atheist and profess what thou wilt thou art in one class and rank with the heathen that know not God and with them lying under the same curse and imprecation Ps 79.6 Jer. 10.25 We read of some desperat fools and mad atheists who said in their heart there is no God Ps 14.1 Ps 53.1 but what is their mark and that character whereby they may be known in both Scriptures they are described to be men that call not upon God Psal 14.4 Psal 53.4 As if the holy Spirit had said would ye indeed know who is the heart-Atheist he is one who will not seek after God who casteth off fear and restraineth prayer God is not in all his thoughts All prayer-less souls are bigg with blasphemies whatever restraint be upon their mouths yet their way and course doth say and a little temptation might make them speak out with those cursed ones Job 21.15 What is the Almighty that we should serve him and what profit should we have if we pray unto him Such as have no prayers have no creed and such as leave Gods door are ready with (d) 1 Sam. 28.7 Saul to run to the devils O! then wouldst thou not have the throne of mercy become a throne of wrath and indignation unto thee wouldst thou not have him whose judgment is true account thee an Atheist wouldst thou not become a prey to every temptation that would drive thee to destruction and make thee in the day of distress to run to Sathan thy sworn enemy and soul-murderer cast out this dumb devil let him not possess thy heart any longer else he will be thy ruine and damnation But on the other hand wouldst thou be happy here and eternally hereafter wouldst thou (e) 1 Joh. 1.3 have fellowship with the Father and with his Son Jesus Christ wouldst thou (f) Hos 12.3 4. have power with God wouldst thou have moyen in heaven and have the Kings ear wouldst thou have it said unto thee as to her Mat. 15.28 be it unto thee as thou wilt though thou shouldst ask not as (g) Mark 6.23 Herod once vainly proffered the half of a kingdom only but the whole and not a corruptible inheritance but a crown of glory that fadeth not a way wouldst thou be in such a blessed and happy condition O then hearken to the exhortation Col. 4.2 Rom. 12.12 Eph. 6.18 continue instant in prayer watching thereunto with all perseverance And now let me with dying h Moses call heaven and earth to record against you this day (h) Deut. 30.9 that I have set before you life and death blessing and cursing therefore chuse life ah will ye delay or refuse is there any question or difficulty in the matter is there any comparison between life and death cursing and blessing eternal happiness and everlasting wo and misery were it not that sinners are (i) Gal. 3.1 bewitched befooled and infatuated by Sathan would they (k) Isa 5.20 prefer darkness to light and (l) Jer. 2.13 forsake the fountain of living waters and hew out to themselves broken cisterns that can hold no water Oh! (m) Ezek. 33.11 turn ye turn ye foolish self-destroying sinners why will ye die while life is offered unto you and all that may make you happy and blessed for ever doth not the Lord to day hold out all his treasures unto thee and invite thee to (n) Rev. 3.18 buy at an easie rate do but ask ask what thou wilt and it shall be (o) Mat. 7.7 Joh. 14.13 14. c. given thee O! (p) Luk. 19 42. if thou didst know even thou at least in this thy day the things which belong unto thy peace before they be hid from thine eyes Ere it be long this day of grace and acceptable time will be past and if then thou be found among the number of despisers thou wilt but too late be convinced of thy folly in contemning thine own mercies that thou wouldst not be (q) Rev. 3.18 rich thou wouldst not be (r) Ps 16.3 honourable and (Å¿) Ps 32.1.5 happy that thou didst despise a crown and wouldst not be a (t) Rev. 1.6 King and Priest unto God for ever and ever (u) Act. 13.41 Behold ye despisers and wonder and perish An Alphabetical TABLE A TO pray absolutely what it importeth For what should we thus pray whether for such a measure and degree of grace c. Page 214 c. Whether grace may be abused Page 223 227 No acceptance without the
deal with him as he did Adonijah he will not tear thy supplication and make it a dittay against thee for taking away thy life only beware of Adonijah his heart do not design treason as its thought he did while thou presents thy desire tâ— the King if then thou wouldst ask what course thou shouldst take that thou mightest be saved I would tender thee no better advice then Peter did to Simon the Sorcerer while he was yet in the gall of bitterness and bond of iniquity Act. 8.23 22. repent of thy wickedness and pray God if perhaps the thoughts of thy heart may be forgiven thee And to presse this so necessary advice and exhortation let us brieflly by way of motive and encouragement hold forth some grounds which may serve as so many arguments to vindicate the point from the Antimonian dream 1. What ground hast thou to entertain the least scruple concerning thy duty to pray to God and bemoan thy condition to him to perform this part of worship which not only thy indigence but also his honour calls for at thy hands what seest thou what do Antimonians hold forth unto thee for taking off the tye and obligation which thy condition and dependance thy wants and fears and Gods law written in thy heart and in the Scriptures doth lay upon thee Can thy former wickedness make thee now a Libertine can it pull out thy shoulders from under the yoke 2. Thou being convinced of thy duty wilt thou ask whether thou mayest perform it or not There can hardly be a clearer contradiction imagined then to say its my duty to pray and yet I may not I ought not to pray I am infinitly obliged to do and yet I should not do for what call ye duty but that which we are obliged to do Was there ever such a subtile notion as to abstract duty from the obligation to do Or can there be a more unreasonable fancy then to say that these who are under the means may not use them true it is that after death the case is altered thou art no more under the means neither doth the King call and invite thee to come but yet even then if he would hold forth the golden Scepter to the damned as now he doth to the unconverted they were obliged to draw nigh the Throne 3. Art thou not convinced that grace is lovely and desirable and from whom canst thou desire it but from God and that 's to pray for what is prayer but an offering up of our desires to God 4. For thy warrant thou hast the command of God again and again repeated in the Word 5. Many sad threatnings denounced against kingdoms families and persons that will not call upon God 6. Thou hast seen heard and mayest read of many judgments temporal and spiritual poured out upon such as did not call upon him 7. We may with the Apostle in another case 1 Cor. 11.14 appeal to nature it self doth it not teach him that is in misery to cry to him who is able to help and relieve and to intreat him whom he hath wronged and off nded to pardon and forgive Thus the light of nature discovereth this duty to Pagans and as with a double cord bindeth it unto thee who also hast the light of the Word pointing out that way to thy feet 8. Several talents bestowed on thee for this effect do call to thee to improve them What hast thou not some natural power and ability to desire and expresse though not in a spititual and saving way thy desires to God 9. Doth not thy conscience draw thee to the Throne Doth it not accuse and challenge thee when thou omittest this necessary and as I may call it natural duty 10. Hast thou not many wants fears c. and what do all these say unto thee but O! run to the Throne for a supply and remedy 11. The greatness of the priviledge that thou mayest approach the great King doth call upon thee to impâ—ove it together with the great benefits which thereby may be purchased Yea 12. though there were no other income then the present effect which usually it hath on the heart to enlarge fit and in some measure dispose it for becoming a temple for the holy Ghost and to be a fit room to receive and welcome the King with all his train of attendant graces which are the harbingers of glory nay it is not only a disposition but a beginning of the saving work prayer if serious is a turning of the heart to God it s a spiritual and converting motion of the soul it s the first breathing of the new creature desire of grace say Divines is grace Certainly if it be effectual and resolute it must be so and desire is the life of prayer and without it there is no prayer so that such as forbid the unregenerate to pray do disswade them to be converted and turn to God or begin the saving work of grace prayer is not only a converting ordinance but also the first breathing of the converted not only a mean but also a part and the first fruit of conversion 13. The doleful and sad consequents that must follow the contempt of this promising remedy the King ere it be long will tear these proud rebels in pieces who would not submit and supplicate him for a pardon 14. The great advantage that may be expected that probability if not certainty of successe that God will fulfill thy desire may as a strong cord draw thee nigh to God thou hast not one but many encouragements to excite and set thee a work 1. Gods bowels opened in the Ordinances and his arms stretched forth to embrace thee 2. His call and invitation his counsel entreaties requests expostulations c. together with his solemn protestation that he delights not in the sinners ruine but rather that he would draw nigh to him that he might live while the King inviteth the traitor to come and seek his pardon what should discourage him 3. His Ordinance and appointment in making prayer a mean for that end they who teach that sinners cannot expect a blessing on their offering up their desires to God do say yea though we did abstract from his fidelity in fulfilling his promises that God hath appointed that Ordinance in vain 4. His stirring up the heart and filling it though by a common work of the spirit with such desires and purposes as are fit materials of prayer do say that if we will improve that season the Lord purposeth not to send us away empty he will not be wanting to promove what good he begins to work in us till we resist his spirit and first draw off and lye by and thus stifle the new birth in its conception 5. God's satisfying the natural appetite of inanimate creatures and fulfilling the sensual desires of the brutes and brutish requests of sensual men when selfish Ahabs have opened their mouths for outward mercies and deliverances he hath filled them
many a time and casten such bones to these dogs while they drew nigh their masters table and looked up to him 6. The example of others who have followed the like course the successe that weary and loaden sinners have alwaies met with may be though thou hadst no more encouragement enough for going about this sweet and promising duty There is none in hell to day who dare say that they took them to this course and constantly pursued it with such diligence and enlargement of heart and affections as they might and according to that measure of strength they had and yet were no better when they had done what in them lay they could not help the mater there was no remedy but they must perish nay nay but their consciences can testifie against them that they were slothful and did neglect the means that they would not present their request to God and constantly pursue their suit and so they did perish not in the use of the means but because they would not further use the means God had appointed for obtaining of mercy and salvation You will say Obj. till men believe they cannot ask in faith nothing wavering for they cannot lay hold on a promise and therefore they need not think they shall receive any thing of the Lord Jam. 1.6 7. Ans Ans The Apostle speaketh not there of the faith whereby we are justified though it be true he supposeth it to be in the subject but of the faith of (c) Which yeâ— is not a distinct faith but a different consideration of one and the same principle a reference to another kind of act flowing from it audience whereby we certainly expect a return of our prayers as (d) Vid. part 2. afterwards shall appear And he speaketh to beleevers exciting them to exercise their faith as to that particular act which reacheth the successe of prayer and certifieth the supplicant that his labour shall not be lost so this place doth not concern the unregenerat And yet while they are minding a change and looking up to God for help there may be in them some shaddow of this faith as of that mentioned Heb. 11.6 which importeth one and the same thing with this he may in some measure believe that God is and that he is a rewarder of them that diligently seek him he may upon the former and such like grounds draw nigh to God in some sort of confidence and expectation of success which if it serve to stir him up and hold him at his work if it keep him from wearying and fainting in his addresses to God may be supposed to be sufficient for that state and condition You will say may not wicked men lay hold on a (e) We purpose to speak to this question in another place if the Lord will and therefore will not now digresse to speak to it at any longâ—h promise for audience and successe Ans 1. Though the wicked may not claim a right to any qualified and conditional promise since he hath not as yet though he be in the way for we do not now speak of swine wallowing in the mire to obtain these qualifications and conditions which the promise doth suppose in him to whom it is made yet who knows that he is not under the absolute promises God hath promised to quicken the dead to give a new heart and to write his law in the heart of some men and who dare say he is not the man and certainly all these to whom these promâ—ses do belong shall in due time have them accomplished in them and this looks to be the very time when thou art panting after the Lord and wrestling at the Throne and therefore if thou do not faint thou must prevail 2. The promises for the most part are conceived in such general terms without any qualification as Mat. 7.7 Luk. 11.9 Isa 55.2 3. c. that thou shouldst not question and dispute away thy interest in them and through thy diffidence turn thy back on thy duty and thus exclude thy self from the promise annexed to it thou shouldst not then so much perplex thy self concerning Gods purpose to pitty thee and his promise to hear thee for as yet these may be hid from thee as thou shouldst be diligent in going about thy duty thou needst not doubt of that what needst thou then linger and delay O! cast away all such discouragements and follow thy duty and thus in the use of the means cast thy self over upon the promises and ere it be long thou mayest find that there was room enough there left for thee to write in thy name and then come to know what was Gods purpose towards thee 3. Gods call and invitation hath much of a promise in it he is serious in his offers he doth not complement with thee when he inviteth thee to come to him Isa 55.1 Rev. 22.17 c. When he inviteth to open to him Rev. 3.20 c. if thou wilt come he will make thee welcome And then 4. The command of God hath half a promise in the bosome of it and certainly all the commandments do belong to thee as well as to the most holy men on earth for what hath made thee a Libertine and exempted thee from duty O! then be of good courage I tell thee as they did Bartimeus for his comfort he calleth thee yea and commandeth thee to come Ah! what mean ye thus to doubt debate and dispute away the market-day and let the golâ—en opportunity slip If such a voice were heard in hell if these wretches were once more invited to make their requests to God would they thus dispute and question would they refuse to labour in Gods vineyard without a bond for their hire nay it would be a glad voice to thâ—m and they would seek after no other security and warrant then his call and invitation O! then while it s called to day hearken to his voice that it be not your case for ever to weep and wail for loosing such an opportunity O! then cast away as Bartimeus did his garments when Christ called him all impediments and hinderances cast off these garments of sin your lusts and these (f) Heb. 12.1 weights that so easily beset you and run to the Scriptures for light fall on your knees run to the Throne run to the father and say I am not worthy to be called thy son and when he seeth thee yet (g) Luk. 15.20 afar off he will meet thee and fall on thy neck and kiss thee thus he hath dealt with such prodigals and why will he nâ—t also thus welcome thee Is their any in hell or on earth that can give an instance to the contrary and say I am the man who thus came to God and yet was rejected It may be indeed that some being awakened by some outward or inward rod have now and then fallen into some good fits and moods but that early dew hath been quickly dryed
his blood did obtain that the (d) Zech. â—3 1 fountain should stand open for washing away sin and uncleanness And now he hath the keyes in his hand and offereth water to the (e) Rev. 22.17 thirsty The door was shut and the way to the treasure was unpassable till Christ himself became the (f) Joh. 10.7 door and the (g) Joh 1.4.6 way and now in him we have access with boldness and confidence Eph. 3.12 and 2.18 Rom. 5.2 The people of Israel might not offer sacrifices but upon the Altar God appointed and Christ was that Altar so he is called Heb. 13.10 and that other was of no value but as it did typifie this true Altar The Altar under the Law did sanctifie the oblation Exod. 29.37 Mat. 23.19 and Christ doth sanctifie our prayers and all our performances His blood is that incense the smoke whereof must alwayes ascend or else our sacrifices cannot be a sweet savour to God Rev. 8.3 4. Eph. 5.2 Not only Christs sacrifice was an offering to God of a sweet smelling savour but it also maketh our oblations acceptable 1 Pet. 2.5 The typical Altar did sanctifie the gift but Christ must first sanctifie the Altar the horns of it must be sprinkled with blood Exod. 29.12 and 30.10 and thus it did ceremonially sanctifie and typifie the blood of Christ Who through the eternal spirit offered himself without spot to God to purge our conscience from dead works to serve the living God Heb. 9.14 O then be thankfull to God for this Altar and bring all your offerings to it ye have not far to go ye are not sent to Jerusalem nor to the Temple ye alwayes have this Altar at hand Thou need'st not ascend unto heaven nor descend unto the deep that thou mayest find it Rom. 10.6 7. thou mayest worship where thou wilt only in Spirit and truth this Altar alwayes standeth by thee it filleth heaven and earth 1 Tim. 2.18 Joh. 4.21 23. O then do not dishonour this Altar do not with Papists (h) Papists substitute many mediators in Christs room See chap. 6. erect (i) In Christi nomine oratio porrigatur non in nomine angelorum non in nomine aliquorum sanctorum non in nomine ipsorum petentium non in nomine bonorum operum sed in Christs nomine nomen hoc est non quod scribitur literis sed meritum est incar naetionis nativitatis vitae passionis crucis orationis mortis Simon de Cassia lib. 12. cap. 15. many altars of earth and forsake this heavenly and golden Altar but let us rather say with them Josh 22.29 God forbid that we should rebell against the Lord and turn this day from following the Lord to build an altar besides the altar of the Lord our God yea and which is the Lord our God Remember Jeroboams sin and punishment he would erect new altars 1 Kings 12.32 and God did put a mark of his displeasure upon him and his posterity The Lord abhorreth all other altars none of them can sanctifie the gift all our performances though never so specious if they be not done in Christs name and strength and washen in his blood are an abomination to God though our head were (k) Jer. 9.1 waters and our eyes a fountain of tears thouh (l) Ps 119.156 rivers should run down our eyes for our iniquities though we could pray with the (m) 1 Cor. 13.1 tongue of Angels and diligently follow every duty yet the Lord would not regard our tears nor value our service and work As Christ is thus our Altar so he is our Priest who with his own blood hath purchased liberty to us to enter into the holiest by a new and living way which he hath consecrated for us Heb. 10.19 20 21. If any man under the law did offer a sacrifice and did not bring it to the Priest that man must be cut off from among his people Lev. 17.4 5. Let us remember the judgments of God upon Saul for offering sacrifice and on Vzziah for taking a censer in his hand to burn incense therefore the Lord rejected Saul from being King over Israel and smote Vzziah with a leprosie unto the day of his death wherefore he was cut off from the kingdom and from the house of the Lord. 1 Sam. 13.9 14 2 Chron. 26.19 21. O then let not our hearts be lifted up as Vzziahs was ver 16. to our destruction let us not dare to offer our sacrifice in our own name Ah! what is our worth or the worth of our sacrifice But having such a High-priest let us draw nigh in his name with boldness and in full assurance of faith Heb. 4.14 16. Though thy hands were clean as to any grosse defilement and thy sacrifice without blemish yet if thou come in thy own strength the Lord may say to thee as to that people Isa 1.11 12. To what purpose is the multitude of your sacrifices who hath required this at your hands thus to tread my courts Behold the sinner and his sacrifices but where is the Priest May I say as Isaac once askt where was the Lamb when he saw the fire and the wood Gen. 22.7 Thou drawest nigh to plead for covenanted mercies and dost not look to Jesus the (n) Heb. 12.24 Mediator of the new covenant thy sacrifice like to the popish masse is an unbloody sacrifice if thou neglect the blood (o) Ibid. of sprinklings the Lord will reject thee We read of a golden Censer and Altar and much Incense that should-be offered with the prayers of all Saints Rev. 8.3 And Christ is that golden Censer and Altar and his blood the sweet Incense and what are our sacrifices all our prayers and tears of themselves but (p) Phil. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and loathsome dung and notwithstanding of these the Lord will be to us (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 4 24. Esh-ochla and Elkanna and we our selves (r) Hos 1.6 9. Lo-ammi and Lo-ruhamah O! but in Christ the Lord is (Å¿) Isa 7.14 Immanuel and we (t) Hos 2.1 Ammi and Ruhamah He who was to us a consuming fire will become our God and have (u) Hos 2.23 mercy on them who otherwise could not obtain mercy and will say to them who by nature were not his people thou art my people And they being in Christ will say thou art my God The famous Athenian Captain Themistocles being banished by his ingrate Countrey-men (x) Themistocles veterem regis iram metuens se supplicem praebuit proprium quendam regionis morem sequutus arrepto Admeti parvulo filio cum eo in sacrarium quod summa colebatur religione se conjecit quod supplicondi genus maximum ac serme solum nunquam repudiandum Molossi opiniaebantur Plut. Cher. Grec Rom. illi vit in Themistoc Lapo Florent interprete pag. mihi 118. May we not think the Lord by this custome among Pagans
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