trades-man through neglecting his calling suffer his tools to rust he will make but bad work when he cometh to use them O! but as in other arts so also in this our heavenly trade frequency in acting diligent use and exercise begetteth both facility and delight if we were not too great strangers to a heavenly communion good thoughts and spiritual meditation would become more familiar kindly and as it were natural to us and therefore frequency in doing is not the least part of our preparation for duty to which we shall now only add the other two we promised here to speak to viz. Watchfulness and Meditation 2. Then 2. Watchfulness We must watch unto prayer Eph. 6.18 1. Our spirits are lazy and sluggish and we are very prone to fall asleep unless we watch over them and often rouse them up saying with that holy woman Judg. 5.12 awak awak 2. Our lusts are alwayes in arms and the devil watcheth for an opportunity against us and is it time for us to sleep while the enemy is standing at the gate and some of his forces already within doors We cannot step one foot but Sathan hath his train laid to blow us up the world is Sathans bird-lime to intangle us or rather gun-powder which our lusts are ready to set on fire and should not we be on our guard continually And albeit the enemies main design be to spoil the treasure and take away the jewel yet he hath a greedy eye at all that is ours therefore we had need to watch over our eyes our hands our tongue our thoughts our passions c. if any one of these be let slip within his reach he will not fail to improve the advantage and every sin as it may provoke the Lord to turn away his ear So it will indispose and turn our hearts from the duty it is of a stupifying nature it is as (e) Mr. Gura spir arm part 3. pag. 605. where ye will find this argument handled at greater length one speaketh the devils opium wherewith if be be suffered to anoint thy temples thou art in danger to fall asleep 3. we should watch and observe the many mercies we receive and our daily sins and failings our weakness and manifold wants all which may be fit materials for our prayers which being pondred and kept on record will prove a good help for the duty 4. We should watch that we may hear when we are called to come to the throne that we may observe every season and opportunity of prayer that we may hearken to the voice of Gods dispensations towards us and may welcom every messenger he sends out to invite us to come before him that whensoever he saith to us as he did to him Psa 27.8 seek ye my face our heart like his may be ready to reply thy face Lord we will seek If thus we could discerne and did carefully improve the several advantages offered unto us what maner of Christians how powerfull and mighty in prayer would we be If we were such watchmen and students in holiness as becometh the Lords supplicants and those who by profession are agents and pleaders at the bar of heaven and before the (f) Psa 47.2 great King with what diligence would we (g) Pleaders at the throne of grace would be great students that they may be able to improve the several to picks of divinity for carrying their plea and cause study our hearts and study our lives and the several stâ—ps of providence our condition exigence c. that we might know when to come and what to say while we appear before the Lord. O! if we did thus prepare and watch unto prayer with what reverence and confidence with what importunity fervency and zeal might we (h) Psa 62.8 Third branch of preparation is meditation pour out our heart before him we should not want mater nor words we might pray pertinently and seriously and far more successfully then for the most part we do 3. Meditation is a good preparation for prayer it is a token for good when we can say with David Psa 5.1 Lord hear and consider my meditation When the (i) Verbaque praevisam rem non invita sequuntur Hor. agere volentem seÌ„per meditari decet nam segniores omnes inceptis novis Meditatio si rei gerendae defuit Auson de lud 7. sapient The Hebrews do use one and the same word for signifying to meditate and to pray viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus be word Gen. 24.63 where Isaac is said to have went out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred either to pray or to meditate and it were to be wished that these two in our practice were not separated that as that word may be applyed to So what is signified by it may be found in all our prayers heart by meditation inditeth a good mater the tongue will be as the pen of a ready writer Psa 45.1 Meditation will facilitat the work and direct and excite the worker it will give eyes to the blind hands to the weak and bring in provision for the empty If we were to speak to some great person especially if to a King how would we pre-medirate and ponder what we should say and how we should carry our selves in his presence and yet we will be at no pains to meet the great King it is true he will accept of the sighs and sobs of mourners though we do but (k) Isa 38.14 lament as a dove and chatcter as a swallow and crane he will pity and shew mercy but alas we basely abuse this astonishing condescension Ah! should we be negligent and irreverent because he is tender and indulgent Many complain for want of enlargment and because of deadness and coldness in prayer that wandring and impertinent thoughts break in c. but will not be at the pains to prevent these evils by watchfulness and meditation If thou wouldst set some time apart seriously to ponder and meditate what a great and dreadfull Majesty and yet how loving and mercifull thou hast to deal with that would beget both reverence and confidence if thou wouldst consider his omni-presence and omni science this would stir thee up to watchfulness it would six thy heart and prevent wandring thoughts if thou didst remember his power and omnipotence his fidelity and truth this would strengthen thy faith and expectation of success if thou wouldst consider who thou art what is thy distance as a poor creature and yet more in that thou art so great a sinner and he the just and holy Lord this would beget humility and godly fear if thou wouldst lay to heart thy several wants and what thou stands in need of for (l) 2 Pet. 1.3 life and godliness what are thy straits and dangers and what kindness the Lord hath hitherto she wed and what long-suffering and patience he hath exâ—rcised towards thee and what are the mercies which from time to time thou
faint not Gal. 6.9 they that wait upon the Lord they shall mount up with wings as eagles they shall run and not be weary and they shall walk and not faint Isa 40.31 O! then wouldst thou have strength and be kept from fainting wait upon the Lord in the use of the means and though for a short moment the trial continue yet be not discouraged hearken to the exhortation and promise Psa 27.14 Wait on the Lord be of good courage and he shall strengthen thy heart wait I say on the Lord Isa 41.10 fear thou not for I am with thee be not dismaid for I am thy God I will strengthen thee yea I will help thee yea I will uphold thee with the right hand of my righteousness saith the Lord. O! do not then quench the Spirit by thy dejection and negligence do not sit down and mourn when thou art called to work but stir (h) 2 Tim. 1.6 up the grace of God that is in thee blow up the coals there is heat within and the help of the Spirit may be at hand though thou do not discern it the wind bloweth when and where it listeth Joh. 3.8 But we must press this point a little more fully in the following Section Sect. 3. Whether our deadness doth excuse our negligence and whether we should pray when we are unfit and indisposed and what will be the issue and success of those prayers that want life and fervency and which are pestred with wandring thoughts Isa 64.7 There is none that calleth upon thy name that stirreth up himself to take hold of thee c. 2 Cor. 8.12 If there be a willing mind it is accepted according to that a man hath c. WE would not think it worth the while to confute those dreaming Sectaries who plead that we should not draw nigh to God till he send out his Spirit and till we sensibly find some impression from heaven drawing and inviting us to come to the throne but since weak Christians may meet with the like temptations we shall labour briefly to take out of their way that stumbling block and to shew them that their very deadness and indisposition is ground enough for them to draw nigh to the Physitian that they may be healed so far is it from being an obstruction and impediment or a plea for our negligence and omission of duty 1. Because one sin cannot be a plea for another now our deadness and indisposition is our sin and therefore must not be alledged as a reason for our neglect of prayer which is our duty as well as our priviledge 2. This were the ready way to Atheism and to cast behind us all the ordinances of life and to abandon them for ever for if thou be unfit to day and upon that account liest by thou will readily be more unfit to morrow and so from time to time the longer thou stayest away from God the distance will be the greater till at length it become an easie and tolerable burden to continue in that state omission of duty will prove a bad preparation for it but thus thou wilt contract an habit of idleness which thou wilt not easily cast off 3. If thou do not resolve to mock God and slight his work but wilt stir up the little strength thou hast waiting upon the breathings and assistance of his Spirit though thou wert never so weak and indisposed thy oblation coming from a willing mind and according to what thou hast it will be accepted in Christ who pittieth thy weakness and will not reject thy supplication upon the account of thy bewailed infirmities and thou needest not doubt whether such a prayer be more acceptable then no prayer nor ask whether it were better not to pray then to pray no better For it is granted on all hands that the very moral vertues of Pagans were more acceptable then the want of them and that those workers of moral righteousness were less guilty then those other Pagans who omitted them Hence we may well argue from (a) A pari the like that thy performance of duty must be more acceptable then the omission of it especially since there must be some life in thy work if a Saint though weak while there was none in theirs and thou being in Christ through whom thy imperfections will be pardoned and done away 4. The Spirit may draw insensibly he may be present effectively where he is not feelingly he may be stirring up the heart to the duty though thou dost not discern his motion and his help and assistance may be at hand when thou art ready to apprehend he is farthest off and have not the Saints many a time brought a heavy dejected and complaining spirit to the throne and yet have gone away rejoycing and triumphing over their fears and unbelief As the book of Psalms can afford many instances The way of the Lord is strength to the upright Prov. 10.29 The Lord useth to meet them that work righteousness and remember him in their waies Isa 64.5 When we are following our duty and improving the ordinances we lie in Christs way and he will not shut his eyes but will at length pity and heal such weak and impotent ones I may then say unto thee concerning the use of prayer and other ordinances as David did to Solomon in reference to the building of the Temple 1 Chr. 22.16 Arise therefore and be doing and the Lord be with thee 5. Ah! where shall the sick go but to the Physitian What should a troubled spirit do if it may not draw nigh to God for healing comfort and life The Lord commands us to call upon him in the day of trouble and hath promised to hear and deliver us Psa 50.15 and who is he that dare forbid us and threaten wrath while he thus promiseth to pity and show mercy and what trouble is there that is comparable to soul-trouble and what weakness and infirmity is like to a wounded spirit labouring under the fetters bondage captivity under which it hath cast it self by its folly sin and negligence and shall it be to no purpose for such a one to lay out his straits and weakness to God 6. The Lord complaineth when we will not call on him and stir up our selves to lay hold on him Isa 64.4 and will he chide and challenge us when we stir up our hearts to close with him and look up to the throne of mercy (k) Metaphera qua Paulus utitur sumpta est ab igne exiguo vel qui paulatim extingueretur nisi flabellum subiude admovendo lignum novum ingerendo vires resumeret ac flammam proinde meminerimus in usum applicanda esse dona Dei nerubiginem oâ—losa suppressa contrahaut Calvin in loc and do not say thou wantst the Spirit to help thee as if thou durst not go when thou art not sure of his assistance for he hath promised to give his Spirit to them that ask him
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
can renew themselves again unto repentance Heb. 6.4 6. God hath determined and revealed this his purpose never to shew mercy unto them nor give them grace to repent The popish Doctors from these Scriptures especially from the first would collect their anti-scriptural distinction of mortal and venial siâ—s whom Calvin and Beza on the place do well confute The Rhemists by the sin unto death there mentioned will have us to understand the sin of final impenitence and those mortal sins whereof men never repent and (i) Nulla iniquitas ex proprio genere est peccatum ad mortem led aliundè habet quod sit ad morton viz. ex parte peccantis si â—ta affictus fit ad peccatum ut veliâ—â—n co per severar uâ—que ad mortem Cajetan in 1. Joh. 5.16 Cajetan his conjecture is not unlike to this who thinketh that the Apostle there by the sin unto death meaneth a purpose never to leave and forsake sin untill death And Alf a (k) Est aliquod peccatum quod uunquam ren ittitur hoc autem est duritia cordis qua homo renuit usque ad sineâ—n vitae remissionem peccati per paenit entiam accipere Alf. de Castro advers haeres liv 12 sect peccatum baer 6. Castro doth not dissent while by the unpardonable sin he understandeth the hardnesse of heart whereby the sinner refuseth to the end of his life to receive pardon by repentance And thus those authors deny as Cajetan confesseth that by the sin against the holy Ghost is meant any speciall sin but only some extrinsecall aggravation of any sin and thus every sin if not repented of may become the blasphemy against the holy Ghost It were impertinent for us now to digresse so far as to confute those men and particularly to enquire wherein this sin did consist but we may suppose from the clear testimony of Scripture 1. that there is such a particular sin 2. that it is unpardonable O! buâ— say (l) Rhem. on 1 Joh. 5.16 the Rhemists it is great blasphemy in the Calvinists to affirm that there is any sin which is this life cannot be pardoned for the Church hath often prayed and been heard for hereticks Jewes Turks Apostats c. and therefore all sins whatsoever must be pardonable so long as the committers are in this world and saith Alf. (m) Alf. a Castro loc cit a Castro it was the heresie of the (n) Haeresis Armenorum Armens to affirm that any sin in this life is unpardonable Ans Behold the impudence of erroneous and blind folded men who dar accuse orthodox Divines of blasphemy for reaching what is expressely asserted in the Scriptures and which (o) August deSerm dom in monte propè finem Augustine their own (p) Beda in 1 Joh. 5. Beda and many eminent Divines being convinced by the clear testimony of the word of God long before them professed and maintained and it were not worth the while to confute a dream so directly contrary to the Scriptures of truth we do not deny that many grievous sins have been pardoned and that Turks Pagans who are not capable of this sin and heretiks have been converted but never any who committed this sin against the holy Ghost obtained pardon And (q) Richard de Sancto Victore apud Alf. a Castro loc cit Richardus de S. Victore his distinction is vain and ridiculous who will have that sin to be called unpardonable not in respect of the remission of the fault but in respect of the remission and relaxation of the punishment so that albeit he who (r) Iâ—a ut quamvis paenitentia facta culpa remittatur oportet tamen ut omnem paenam peccato debitamsolvat committed that sin by his repentance did obtain a pardon of the fault yet he behoved to undergo the punishment Alf. a Castro having alleadged (Å¿) Theophyl Mat. 12. Theophylact also for this opinion doth prefer it to Augustines and joyneth with these Authors We will not stay to canvass this strange doctrine only in a word 1. Can the fault be pardoned and a punishment inflicted after the cause is removed the effect must cease 2. Is the punishment capable of pardon then all suffering must be sin 3. Doth not the Apostle expresly affirm that its impossible that such should repent and it were as impossible that they should be eternally punished if they did repent a damned penitent is such a monster as never was nor shall be I do not say that this blasphemy is unpardonable because it is greater then the mercy of God or the worth and merit of Christs blood as if God could not of his free mercy pardon it or Christ by his blood have purchased a pardon unto it But because God hath determined never to shew mercy nor give repentance and Christ will not interceed for such a one as hath fallen into that sin And the Lord having revealed his purpose not to pardon that sin will lay no bond on us to interceed for a pardon unto it so highly doth he value that eminent exercise and so tender is he of his Saints and so carefull to provide an encouragment to them when they are thus employed that he will not command us to work when he giveth us no promise for our encouragment and when we know we shall not meet with successe and therefore saith the Apostle in the Lords name I do not say ye shall or that there is an obligation lying upon you to pray for them who have sinned unto death 1 Joh. 5.16 and yet he doth not forbid them to pray for such as afterwards shall appear Concl. 3. it were foolish and ridiculous Concl. 3. bold and presumptuous to (t) Except according to the limitation to be added afterwards pray for reprobares as such and under that reduplication That were as if we said Lord alter thy purpose and decree and become thou mutable and changeable like vain man Concl. 4. Yet Concl. 4. though we knew such and such persons to be reprobate or to have committed that unpardonable sin against the holy Ghost and to have out of spight and malice opposed and set themselves against the known truth of God we might lawfully pray for them We shall speak to these severally but first we will give a general caveat concerning both those cases that they are rather speculative then practical the one doth seldom the other never occur We must not expect to meet with a revelation concerning the reprobation of any man and as for the sin against the holy Ghost (u) Quum id peccatum magis intus lateat quam foris se prodat nihil aequa nobis cavenâ—um que hoc unumnâ— de quoquam temerc hac in parte juaicemus Beza in 1. Joh. 5.16 Beza his caution is very necessary viz. That since that sin is hardly known and discerned we must not be rash in determining of any man though most wicked
hope well but to whom we are obliged to wish and desire good things whether we have any ground of hope as to them or not So 2. our charity will be too large if we extend it to every one without exception we may not indeed passe a sentence concerning the final state of any man though never so wicked yet there be too many of whom we have no ground to hope well And 3 if we might hope well of every one why not of all if of this and that Pagan and profane man why not of all 4. We will find the Apostles wish grace unto and pray for whole Churches and incorporations though they did not think that all and every one amongst these multituds should be saved yea though they had ground to fear the worst of many of them as we may see 1 Cor. 3.3 4. and 5.1 and 6.8 and 11.21 30. Gal. 3.1 c. But (d) Musc on Joh. 17.9 Musculus his distinction is more subtile while he affirmeth that we may not as Christ would not Joh. 17.9 pray for the world though we should pray for all mortals and for all and every one in the world We will not exagitar these terms and enquire what the world as to the present case can import beside all men and women in the world or all mortals as he speaketh neither will we exaggerat what is brought by that reverend Divine by way of (e) Nec Christus pro mundo 1. e. filiis lujus seculi oravit nec Apostolus petit ut pro mundo orâ—mus aliud est simpliciter pro omnibus hominibus aliud promundo orare sicut aliud est omnes mortales diligere aliud diligere mundum nos ignoramus quinam alli sint c explication but the meaning as I conjecture is this that we may speak of the reprobat world either (f) Which he exprâ—sseth by the world formally as such and as it is hated and rejected of God and under that consideration and reduplication they are neither an object of our love nor prayers or we may speak of the reprobat (g) And thus he calleth them all men in the world or all morâ—aâ—ls materially that is of these who are wicked abstracting from the decree of reprobation and looking on them as men of one common stock and having the same nature with us as they are our brethren neighbours c. and thus we are obliged to love and pray for all men and this distinction being thus understood and I know no other sense that can be given to it agreeth as to the first member with what we said Concl. 2. and as to the Second branch with this present conclusion Now we come to propound some arguments for confirming the point 1. If we may pray for abâ—minâ—ble Nero's and such as were in authority when the Apostle wrot that first Epistle to Timothy I would know the man for whom we may not pray but the Apostle exhorteth us to pray for Nero and sworn enemies of Christ who then did govern quot quot enim erant illo tempore saith (h) Calvin in 1 Tim 2 1. Calvin Magistratus totidem erant quasi jurati Christi hostes and the learned Beza though he interpret the particle all 1. v. indefinitly yet when he cometh to the 2. verse he granteth as much as we plead for the church (i) Quâ—t erant eo temporemagistratus tot eâ—ant ecclesiae hostes penâ—â— Romanos infideles erat summa rerum Jubet autem Paulus nominatim illos in precibus comprehendi sed quid sâ— tum Julianus Apostata imperasset nempe hic unus erat ex corum numero pro quibus precandum non erat Beza in 1 Timoth. 2.2 saith he then had as many enemies at there were rulers and magistrats for the sword was in the hands of Pagan Romans and yet Paul commands that they be named in our prayers and he asketh what if Julian the Apostat had then been Emperour And answereth that this one man would then have been excepted That monster of men Nero and his wicked counsellors and parasites must be prayed for and only such as have committed the unpardonable sin against the holy Ghost of whom we spak Concl. 4. may be excluded from our prayers Hence 2. From this concession we would argue if we must pray for all Magistrates and thus for all individuals of one rank why not also for all of every other rank and thus universally for all mankind Whatsoever ground can be pretended for not praying for all individuals of other ranks and degrees of men hath as well here place and therefore since they are not concludent in this neither are they in any other case for as we cannot think that all the world will be saved so neither that all Magistrates will be saved not many wise men not many mighty not many noble are chosen 1 Cor. 1.26 27. they are exposed to greater temptations then others and it is no small mercy to have the feet kept from burning while we (k) Prov. 6.28 walk upon hot coals c. But Beza confesseth and the text it self in terminis saith that we should pray for all in authority and 1. It were ridiculous here to run to the distinction of ranks and persons because here the rank is specified and all in it named 2. This is not only asserted but proven and a reason that extendeth to all Magistrates annexed viz. that under them we may lead a quiet and peaceable life in all godliness and honesty Ergo. 3. We must pray for all to whom the Lord peradventure will shew mercy but for ought we know the Lord may shew mercy and give repentance unto the most vile and wicked men on earth unto a Manasseh unto a Paul c. unto bloody and cruel perse cutors unto these that are in the snare of the devil and are taken captive by him at his will 2 Timoth. 2.25 26. You will say we know the Lord will not shew mercy to all men only a few are chosen and shall be saved Mat. 20.16 Luk. 13.23 24. c. Ans 1. We know from the Word of God that the number of the Elect is small and that few shall be saved comparatively and in respect of them who shall eternally perish 2. By experience and judging by the rules and characters held forth in the Scriptures we may know that few in every age have been saved Yet 3. We know not whatever may be our fears that the Lord will not shew mercy to this present generation that now the Lord will not fulfill that promse Ps 2.8 to give to Christ the heathen for an inheritance and the uttermost parts of the earth for a possession that now in thir last dayes the Lord will not accomplish that word Isa 2.2 3. Micah 4.1 2. and establish the mountain of his house in the top of the mountains and exalt it above the hills and make all nations flow unto it who
undone us And now I would ask at carnal hearts who undervalue this heavenly and soul-enriching exercise being ready to say if I might have my desire satisfied none should pray more frequently then I but I see little good that may be expected thereby no income nor advantage since they who are most employed in that work have as many wants and trials as other folk I see no good they get by all their prayers why should I loss my pains Ah! Atheist dost thou not know that a little which a righteous man hath is better then all the riches and great revenue of the wicked Ps 37.16 Prov. 15.16 Prov. 16.8 Whatever the righteous hath be it litlte be it much it is a blessing and mercy indeed Nay his wants and crosses become blessings unto him they are medicines prescribed by the great Physitian for the health of the soul and preservatives to keep us from infection while we live in a contagious world but on the other hand all that the wicked have their choycest blessings are according to that threatning Mal. 2.2 (u) Aliquando Deus iratus dat quod petis Deus propitius negat quod petis August de verbis Domini serm 53. nocitura toga nocitura petuntur Militia Juvenal Sat. 10. cursed they are snares and thorns to prick them and will prove as coals heaped on their head to encrease their misery and torment for ever and their present rods and sufferings are an earnest and prelude the first fruits and beginning of their eternal wo and punishment The godly and the wicked while under one and the (x) Multum quippe interest non quid accipiat sed quis accipiat nec quale sit quod datur sed qualis sit ipse cui datur nam bona obsunt mala prosunt sicut fuerint quibus dantur August tract 62. in Joan. same outward rod and in the same furnace find it not to be the same to both the furnace that purgeth the dross from the gold doth by little and little consume the tinn the godly are gold and are more refined by trials but that fire in which the wicked are now cast doth drie up their marrow and fat till at length it consume them by a never ending consumption But while thou sayest thou wouldst ask if thou thought'st thou wouldst obtain dost thou think that thou art a loser by any limitation or qualification of the promise of audience unless thou be an Epicure (y) We heard the confession of Pagans and wilt not thou who art called a Christian come their length and wilt thou grudge when the Lord doth that to thee and for thee which Pagans have askt and prayed for to themselves Ah shall they allow to God the liberty to make their choyce of their mercies as knowing what is best for them to have or want and wilt thou prescribe to him and mindest no more but the satisfying of thy beastly and sensual appetite Ah! is not the promise while thus limited to thy eternal happiness and spiritual good more z sweet and full then if it wanted such a proviso What wouldst thou have God to joyn and comply with thy foolish and hurtfull desires and to give thee upon thy asking a serpent to sting thee to death and a delicious potion full of deadly poyson because perhaps it is pleasant to thy taste whether is it better for a Pupil to be guided by a wise Governour then to be left to his own choyce and to follow his youthfull and unadvised courses albeit the discreet Governour will curb and hold him in and often withhold what he craveth yet it s for his good that he thus dealeth with him if the inconsiderat youth might have his will he would quickly lavish and spend his large patrimony and with the Prodigal bring himself into great extremity And our kind Lord dealeth with us as pupils and children this is the time of our under-age and if now we had our wills we would undo our selves Adam was more knowing and wise then we who yet being left to the counsel of his own will did prove a prodigal and quickly spent one of the largest patrimonies that ever did fall unto any meer man Is it not then for our good that the Lord himself will be our Tutor and Governour and will give us what is good for us but will not satisfie our (z) Recordaris dixisse te in plarima dubitatioâ—c discrimineque versari ne teipsum falleres cum mala quandoque pro bonis opâ—ares verum mi hi vâ—detur ab animo tao prius oâ—ortere caliginem qua nunc offunditur auferre deinde illa proâ—iuâ— admovere per quae seu bonum quid fit five malum dignoscas nunc enim impos esse videris insanum quiddam mibi videtur temero Deum precari ac diligenter considerandum ne quis seip um fallat mala petens dum bona se putat orare prudentior poâ—ta qui precabatur mala ab orantibus abesse Plato temo primo Alcib 2. pag. mihi 139 140 136. interpret Mars Ficin hurtful and sensual desires But you will say albeit from what hath been said I be now convinced that the Lord often yea even then while he withholdeth the particular that was askt doth that which is best by way of return to the prayers of his honest supplicants and though I would fain beleeve that the Lord doth alwayes thus hear and answer our prayers because the Scriptures seem to hold out this point most frequently and very convincingly yet there be some cases in which the Lord doth not satisfie and fulfill the desires of his children which cannot fall under the exception of non expediency hurt and evil particularly these three 1. when we pray against our sins and corruptions and that we may not be led into temptation 2. when we pray for spiritual mercies to others that the Lord would open their eyes and change their hearts and bring them out of the snare in which they are caught 3. when we pray for outward and publick mercies to the Church and people of God what evil can there be in those petitions that the Lord should not alwayes hear and answer them In answer to this question we shall first speak to the first case by it self because it is concerning a personal mercy to the supplicant himself then in the second place we shall speak to the other two joyntly because they are concerning mercies askt for others and thirdly we shall obviat objections To the first we answe 1. albeit it be our indispensible duty to subdue and mortifie sin so that we should alwayes be opposing and fighting against our lusts and resisting temptations yet the Lord may have his holy and wise ends why he will suffer us for a while to wrestle before he give the victory or remove the temptation and though the mortification of sin and the removing of temptations be absolutely good and alwayes yet in the issue
found to be so very considerable yet there be several expressions and some few particulars here to which we cannot subscribe and 1. as to the opinion it self I find it to be of a much older date the ancient (i) Ita sane intelligendum est quod ait dabiâ— vobis ut ea beneficia significata sciantur his verbis quae ad eos qui petunt proprie pertinent exaudiuntur quippe omnes sancti pro seipsis non autem pro omnibus exandiunturvel amicis vel inimicis vel quibuslibet aliis quia non utcunque dictum est dabit sed dabit vobis Aug. tract 102. in Joan. Austin did own it and the great (k) Unde Thomas stauit has quatuor requirt conditiones ut aliquis semper impetret quod petit viz. ut 1. petat pro se 2. necessaria ad salutem 3. pie 4. perseveranter Thom. 2.2 quaest 83. art 15. ad 2. art 7. ad 2. Pro hac sententia citari etiam potest doctis Twistus Nos inquit dum ad preces accingimur quid nostri sit officii serio consideramus quibus profuturae sunt preces anxii non sumus Deo illud remittendum ducimus nihil dubitantes operam nostram acceptam habeat in Corv. defens Arm. pag. 255. Guil. Ames in quantum statuit nos posse debere eadem charitate sed non eadem fide ac spe pro aliis orare ac pro nobismeteipsis cas consc lib. 4. cap. 20. sect 14. Schoolman with and from him did plead for it many hundred years since making that one of the conditions of an effectual and prevailing prayer that it be put up for the supplicant himself and not for others But 2. that the Lord hath not left us without a promise wherewith our faith may close while we pray for others may appear from Part 1. Chap. 7. Sect. 1. where we shew that the promise and command go hand in hand and that they are like veins and arteries in the body of man and therefore as we have a command for our warrant to pray for others we must also have a promise for our encouragement Hence in that perfect pattern of prayer as we are taught to pray for others whatsoever we should ask for our selves giue us not me only for give us and lead us not c. So to pray in faith and in testimony as of our desire so of our (l) Thus that word is interpreted in our careâ—bume approven by so many Divines in both kingdoms thus also those who are acquainted with the emphasis of that word in the Hâ—brew which is its originâ—l have rendred it as Bux orf Pagnin Mercerus and others and thus it answereth the first root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in hiphil signifieth to trust and believe And hence we may draw a new argument for confirming the main conclusion concerning the assurance of audience and we may argue thus all our prayers ought to be so qualified that in the close we may be able to say Amen but unlesse we be assured of their success and that they will be heard we cannot truly say Amen Ergo We must either abandon and omit that usual post-script and conclusion of prayer or we must speak we know not what if we be not assured of the success of our prayers we cannot say Amen unless as we desire so we believe and expect to be heard assurance to be heard to say Amen Mat. 6.13 But 2. the Lord hath not left us thus to collect a promise either from the commands or from that pattern and example or from a word which though it doth emphatically express it to the more learned yet not so clearly as that others might see or be persuaded hereof but we have express promises 1. indefinite 2. universal and 3. particular to assure us that our prayers for others shall be heard 1. indefinite ask and ye shall receive Mat. 7.7 Job 16.24 2. universall whatsoever ye shall ask shall be given and nothing witheld Joh. 16.23 Joh. 14.13 14. The promise hath no limitation it is as full and comprehensive as if all particulars had been named and expressed and therefore should we devise restrictions and exceptions of our own and without warrant say that these large promises must be limited to personal mercies which concern the supplicant 3. particular Thus the Lord promiseth to raise up the sick and to forgive his sins in answer to the prayers of the Elders of the Church Jam. 5.14 15. And while the prayer of faith is said to save viz. as a mean of divine appointment the sick the words need not a commentary for thereby is clearly held forth faith in the subject or in the persons who did pray and not in the object or in him for whom they should pray for the faith here required is relative to the duty as its qualification and so must be acted while they duty is performed and by him who performeth it otherwise such a prayer could not be called the prayer of faith but rather a prayer for the faithfull and thus it is added v. 16. that the effectual fervent prayer not for but of a righteous man availeth much Now although no mercy can be received or improven aright but by the faithfull yet that faith in the object is not a necessary qualification for the audience and success of our prayers for others or that whereupon our faith doth lay hold is certain 1. Because faith must have a more sure foundation then our conjecture concerning the state of others whether they be in the faith or not 2. We must pray for unbelievers and ask grace for such as are graceless and we must ask in faith otherwise saith reverend (m) Calv. loc cit viz. in Jac. 1.6 Calvin we pray deceitfully and not seriously or to purpose 3. The Lord often giveth grace to the unconverted in answer to the prayers of his children thus Pauls conversion is thought to be the fruit of Stephens last prayer Act. 7.60 and therefore faith being the object of prayer and the thing petitioned for them cannot be a condition of prayer nor somewhat previous in them You will say but what kind of faith can we act in praying for others and what is its object Ans 1. Faith as to the success of our prayers for others is not absolute but conditional and yet the condition is not faith in the object or any present disposition or qualification thereof but rather an act of providence relative to the event or the decree and divine purpose concerning such a person his final state and portion here and hereafter and that object wherewith our faith doth close as to the particular askt may be thus expressed If those for whom we pray be not reprobats and if the Lord purposeth to shew mercy to them and if there be any way and mean of conveighance of such a blessing to them and if there be any (n) I speak of an
ejaculation till thy business permit thee to go to the throne in a more solemn and continued way But let not such ejaculations be pretended as a cloak for laying aside a constant course of continued prayer that were to make things act contrary to their nature and to make the means which are subordinat and should be subservient unto the end to exclude the end for this is one and a main fruit of such ejaculations to fit and prepare the heart to continue instant in prayer when of purpose we perform that solemn duty But least any should abuse these Scripture-instances making these a cloak for their negligence and want of love to the work saying what should we be more holy and continue longer in prayer then those eminent Saints whose supplications are recorded in the Word Let such consider 1. that as of sermons So of prayers for the most part we have but some brief notes all was not written that was at such an occasion spoken by the Saints though all was spoken that is written of them and yet as to the present case there is so much written as may rather make us tremble then thus boast and presume as if it were no great matter to come that length for though the words be not set down yet the time is sometimes specified and such a proportion of it as few will make their measure thus our blessed Lord continued all night in prayer Luk. 6.12 Nehemiah spent certain daies in fasting and prayer Neh. 1.4 and a fourth part of a day is spent in prayer and confession Neh. 9.3 The Jews fasted and to what purpose did they fast if prayer was not joyned therewith neither eating nor drinking three daies Esth 4.16 17. And David professeth that he had cried himself hoarse and that his throat was dried Psa 69.3 that all night he made his bed to swim and watered his couch with tears Psa 6.6 And will any dare yet to boast that they have come the length required or recorded in Scripture But 2. such would remember that the prayers that are set down in the Scriptures were poured out upon some special occasion and were framed only or mainly in reference to the present particular but we in our daily and constant course of prayer must look to all our wants and necessities and must petition not some one mercy but what we stand in need of (z) 2 Pet. 1.3 for life and godliness personal mercies and publick mercies mercies for our selves and for all the Saints and we should particularly confess our sins with their several aggravations and beg pardon for all our provocations and grace and strength for every duty and praise God for all his mercies And can all this be to purpose performed in so short a space of time as those vain talkers and mockers of the holy Scriptures would allow But yet as we said in the entry we will prescribe no time only we would not have any upon a mistake to limit themselves to a shorter time then the nature of this exercise and their own need doth require But here we may behold our duty and great priviledge to pray alwaies as we are obliged So it would be our happiness to improve every season and opportunity of prayer Christ purchased to us not with his money but with his blood this liberty to draw nigh to the King as oft as we will and as our need requireth I have read of one who offered to his King a great sum of money but to have leave once or twice a day to come and say God save your Majesty But you may not come once or twice but as oft as you please to the King of kings you will alwaies get access and will never be sent away empty and without the blessing if you come to bless and praise his great Name you shall be blessed of him if you come to ask you shall receive not only (a) Mark 6.13 unto the half of a kingdom but a whole kingdom and an incorruptible crown of glory that fadeth not away Ah! who would not come to his doors who hath such an almes to give But ah the folly and desperate negligence of secure sinners who will not enter in at such an open door who will not knock nor cry though their need press them never so much and who will not seek though they have a promise to find O! what diligence and frequency is necessary here An earthly King will get great attendance and yet what hath he to give to his followers and supplicants Solomons servants waited upon and stood before him continually 1 Kings 10.8 and yet we soon weary in standing before the King of kings the importunate widow Luk. 18. did not faint but from time to time renewed her complaint till she was answered and yet though our business be great though our life and happiness and matters of soul concernment be lying at the stake we are secure and negligent as we are foolish and injurious to our own souls So we are unfaithful to our Master and Lord and a scandal and reproach to our holy profession though no master can so reward his servants yet what master is so ill served The Idols of the nations were more diligently and frequently worshiped no cost was spared in their service how sumptuous were their sacrifices Nay they did not (b) Jer. 7.31 and 32.35 vid. Alex. ab Alex gen lier lib. 6. cap ult Polyd. Vergâ—l de invent rer lib. 5. cap 8. spare their children yea nor their own lives in their sacrifices and yet though our Christian sacrifice be so easie and reasonable how slow are we to offer it Maâ—umeâ—ans and Papists will rise up in judgment against us Mahomet and canonized men and women are more carefully and frequently worshiped then the true and living God and the ordinances of that great Impostor and of Antichrist are better observed then the commands of the Lord of heaven and earth (c) Alex. Rosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sect 6. pag. 171. Mahomet appointed his followers to pray five times a day and they do so the Papists have their seven canonical hours of prayer and these must be observed no business nor employment will hinder or divert them and this is the (d) Certum est horas canonicas non esse panciores quam septemâ— uar loc cit lib 4. cap. 6. unde Rainerius cum glossa interpretatur haec verba Psal 119.164 septies quotidie laudo te sic septies inquit in die i. e. septem vicibus seu septem horis canonicis incumbit religiosis laudare Deum Rain pantheel in voc orat cap. 7. least their canons will allow and yet though our Lord and Saviour command us to pray alwaies and without ceasing many will not pray at all and not a few but for the fashion And who are they that continue instant in prayer at all seasons and occasions and how shall we then be able to stand in
know that there is so much of the old root in the best that if the Lord with-draw his hand and with-hold the blessing neither rods nor mercies could do us good but the venom within us would suck poyson out of the most pleasant flowers and turn the most healing medicines into deadly corrosives Let us not then rest on our enjoyments though thou be a Son thy Father may grant thy desire in anger parents when most grieved and displeased with their children may give way to them and let them have their will without controll but ere it be long the father will chide his son and upbraid him for his medling and taking upon him and then the son if he be not an unnatural wretch could wish that his liberty had rather been restrained then his father in anger given way to his course and who among the genuin Sons of Zion would not rather choose to be under the rod then to have his hearts desire with the displeasure of his heavenly Father O! then do not mistake as if thou hadst with thy fathers leave and good will because thou didst ask and he hath answered thy desire for he may give thee in wrath as he did the Israelits Psal 78.29.31 thine own hearts desire and not with hold the request of thy lips Let us then examine our hearts and wayes and then rejoyce in our mercies let us observe the Apostles method 1 Joh. 5.14 15. and judge of our having and receiving by the audience of our prayers which must be known not by sensible demonstrations of providence but by comparing our prayers with the right rule viz. the will of God revealed in his commands and promises but if we proceed contrarily and conclude that our prayers are heard because we have the petitions we desired of him we may readily mistake and apprehend these prayers to be heard and answered whereby the Lord hath been provok't and dishonoured O! but when it is with us as it was with him Psa 21.2 6. when the Lord gives us our hearts desire and with-holds not the request of our lips and we rejoyce in his salvation and are glad because he lifts up his countenance upon us when these are joyned together then is our peace stable and our comforts solid but when we rejoyce in mercies and grieve the God of our mercies our joy will end in mourning Sect. IV. A modest enquiry after the reason holy designâ— and ends why the Lord delayeth or denieth the particular merey that was desired though he accept and answer our prayers Psa 30.18 Therefore will the Lord wait that he may be gracious unto you and that he may have mercy upon you for the Lord is a God of judgment 2 Cor. 12.8 9. For this thing I besought the Lord thrice and he said unto me my grace is sufficient for thee THe present question is not concerning the Lords hiding himself from the prayers either of the wicked or of the Saints that being the matter of the following Chapter but concerning such and such a way of answering the effectual fervent prayer of the righteous which must prevail and cannot want a return viz. 1. why the Lord for so long a time delayeth to give what he purposeth at length to give 2 why he denyeth and with-holdeth the particular mercy that was askt and will rather give some other thing which will be better for us in lieu and consideration of what was desired and thus will rather make a gracious compensation then grant the mercy in kind that was desired We shall begin with the last as being many a time the sad tryal and exercise of the Saints who not seeing the Lords design nor observing the compensation it haply being in spirituals which are not so easily discerned have been ready to apprehend such a dispensation to be in wrath and that the Lord hath hid himself from their prayers But here it would be remembred that our work is not to enquire after the meritorious and procuring cause which by way of demerit doth provoke the Lord either to deny or delay because although the Lord delay to give or deny what was askt yet he doth not as the question supposeth either deny or delay the acceptance and hearing of our prayers yea such a denial and delay is not only in mercy and love but by (a) See Sect. 2 way of answer to our prayers and he who knew no sin did meet with such a return to his prayers Mat. 26.39 42 44. And therefore now we must only enquir concerning the holy ends and gracious designs the Lord propoundeth in such a dispensation under which we would not have the castigation of his people to be comprehended for albeit in his purpose and in the issue that hath much love in it yet it being in it self grievous bitter and afflictive and not a fit (b) See Part. 3. Chap. 3. object of our prayers it cannot so properly be said to be given by way of return to them yet since it proceeds from love and may be very profitable to us and thus may be askt conditionally and comparatively as hath been (c) Ibid. shown we shall in the close add a word concerning it though still it would be considered that there is a great difference between this and those other designs which have nothing of anger and wrath in them and here the object it self being absolutely considered is (d) Malum paena evil a fruit and punishment of sin and a testimony of divine displeasure and therefore whatever be said of the fruit and event yet the thing it self abstractly considered cannot well be called a return and answer of prayer Now let us name some of those gracious ends for which the Lord denieth to give the particular mercy we desired as 1. the exercise of our faith and patience graces are giuen us for use as talents wherewith we should trade and gain and not to be laid up in a napkin to rust and corrupt and therefore its needfull that the Lord in his providence should offer occasions for their exercise as in the present case while he with-holdeth our hearts desire then in patience to submit to his holy counsel and still to depend upon him as it must be the work of honest supplicants So 2. it is their tryal thus the sincerity of their hearts and reality of their grace is brought to the touch-stone not only must our graces be exercised for their growth and encrease but also for their tryal and discovery and to give Sathan the world yea and our own hearts an evidence of their truth yea and sometimes of their strength and perfection if notwithstanding we meet with no sensible demonstrations yet we will believe God's Word of promise depend upon him and patiently bear a seeming repulse and denial 3. Hereby the Lord would draw our hearts off from the creature that we may enjoy a more fulâ— and immediat communion with himself he will cut off the streams
circumstances and thus those sins that are most grievous hell-like and conscience-wasting must especially provoke the Lord and mainly obstruct the acceptance and audience of prayer yet I know no sin that doth not deserve and may not procure this sad judgment But we would here take notice of the Gospel-condescension to the weakness and infirmity of the Saints for though the Law still abideth in force not only as a rule and as to its direction but also as a command and in reference to its obligation so that the least breach of the law doth no less now then while man continued in innocency and was able perfectly to fulfill and obey it deserve the curse and make us liable to the wrath of God Gal. 3.10 yet as to the acceptance of the person and performances there is a sweet mitigation in the new covenant that covenant of grace made with sinners in a Mediator and the tenor of the Gospel runneth thus If thou shouldst mark iniquities O Lord who shall stand but there is forgiveness with thee that thou mayst be feared Psa 130.3 4. when we have respect to all he commandments though we do not exactly fulfill them we shall not be ashamed Psal 119.6 When in sincerity we apply our selves to obey God in all things and fulfill his will our kind Master will pardon and pass over our infirmities what the Apostle saith concerning our particular duty viz. giving of almes upon the same ground will hold in every case and may be lookt upon as a general rule whereby we may judge concerning the acceptance of all our duties and service viz. When there is a willing mind and a performance out of that which we have or according to our power and ability it is accepted according to what a man hath and not according to that a man hath not 2 Cor. 8.11 12. The Lord doth not exact impossibilities of his (a) The wicked who are yet under the covenant of works though they be not yet solvendo as having through their own fault spent that stock wherewith their master intrusted them yet are still liable to the law and are obliged to answer according to their intromission people he will not deal with them in justice but having accepted a ransom and satisfaction from their Cautioner and being through him reconciled with them he will as a loving Father accept their honest endeavours pity their weakness and pardon and cover their infirmities and thus sins of weakness humane frailty and daily incursion will not marre not hinder the acceptance and success of our prayers but sins of wilfulness and stubbornness and of continued and countenanced laziness and negligence will be as a thick (b) Lament 3.44 cloud through which our prayers will not be able to pierce such sins have a voice and they will out-cry our prayers and in stead of the desired mercy will bring down the deserved judgment when we sin willingly deliberatly and presumptuously when sin lodgeth in the heart and is welcomed or as the Psalmist speaketh is regarded there the Lord will not hear our prayers whatever the sin be whether in it self greater or less though there be no little sin every sin being committed against the great God it may provoke the Lord to hide himself from our prayers the Scriptures hold out many instances and brand a multitude of sins with this wofull effect which are at some length set down by Mr. Gee in the fore-mentioned (c) Mr. Gee treat of prayer and divine providence chap. 4. sect 5. Treatise lately and seasonably published to give some clearing to this material and grave case concerning prayer-obstruction And since its certain 1. that every sin regarded in the heart deserveth and may procure this sad stroke and since 2. its as uncertain what is the particular sin which now and then doth provoke the Lord to hide his face neither see I any reason why we should as to the procuring and meritorious cause put a difference between this and other judgments and therefore the best resolution of this quaeree as it relateth to those personal prayers put up for our selves though Mr. Gee especially propoundeth the case as relating to publick prayers put up for the Church and people of God must be brought from within let us then examine our own hearts and wayes impartially and seek light from heaven and thus we may discover and find out the accursed thing for what man knoweth the things of a man save the spirit of man which is in him 1 Cor. 2.11 And not only is this the best course for finding out the ground of the Lords controversie against every man in particular but also for knowing and removing the cause why he contendeth with a Church or Nation for albeit there may be publick common and scandalous sins which should be publickly acknowledged and repented of yet that is not sufficient but every one must descend to his own heart and ponder his own wayes and forsake the evil of his doings and here there will be found a great variety and almost as many different causes as persons yea and sometimes it may fall out that the sole ground of the present controversie against a people may be some secret gross sin committed by one or some few among them as Josh 7.11.12 And albeit then Joshua and the Elders of Israel could not tell why the Lords anger was kindled against that people yet Achan might easily have found out the cause he knew that he had taken and where he had laid the Babylonish garment and wedge of gold But though we need not come to particulars yet in the general it would be observed that prayer-obstruction may be procured either by sin in praying or in him who prayeth as for the 1. viz. sins in or about prayer it self let us reflect on the qualifications and requisits of prayer held forth Part 2. and from thence judge of the defects of prayer and thus it will appear that those prayers do carry in their bosom an evidence and witness against themselves and a counter-pleader in which or with which is 1. pride and self-worth 2. hypocrisie and unsoundness 3. formality and lip-devotion 4. anger malice and envy 5. unbelief and distrust 6. base carnal and selfish ends c. 2. As for the other rank of sins which have not such a dependence upon nor connexion with prayer and yet may hinder and obstruct its acceptance and success these are of such a general latitude and extent that we know no sin that needs be excluded and excepted and so we need name none only let us especially guard against such sins as are most gross crying conscience-wasting and defiling which have most of the will and of deliberation in them and in which is engraven the deepest impression of ingratitude and rebellion and where such sins are given way to there must either be a total abstinence and cessation from prayer or else but a superficial dead and formal way
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
of Grace 1. We may with the (d) 1 Cor. 11.14 Apostle in another case appeal to nature it self doth it not teach you to pray Ask the Brutes the Ravens Lyons c. Job 38.41 Ps 147.9 Ps 104.27 Ps 145.15 not as if these unreasonable creatures could know and worship God but because nature hath taught them so much of this duty as they are capable of and can bear they have some sense of their burdens and wants they groan and cry and desire to be eased and the Lord hearkeneth to this voice and saith now the poor creature is crying to me and I will pity it Ah! shall the beasts in their own way cry to God and wilt thou be silent hath the Lord elevated thee so far above these inferiour creatures and fitted thee for the immediat acts of his Worship and for a communion with himself and wilt thou not serve him accordingly hath he given thee a heart and spiritual soul as he hath given the Brutes a sensitive appetite and natural desire and shall they cry to God with the one and not thou with the other But 2. reason in man being of a deeper reach then sensitive nature in the brutes it not only seeth trouble and wants at home but also can look up to the right treasure from whence a supply may be had Thus (e) Ideo apud varias hominum nationes quicunque no nen aliquod sibi ducevirtute vindicavere circa precum crationumque studiase exercucrunt ut apud Jndos Brachmanae apud Persas Magi inter Graecos Theologi in Assyriis Chaldei c. Fran. Venet. de harm mundi cant 3. ton 6. cap. 15 Orare nobis proprium est ut Plato Porphyrius Jamblicus Proclus docents totum genus humanum omni tempore omni loco emneque natione divinis precibus dedâ—tum suit ibid cant 1. toâ— 1 cap. 16. Heathens and Pagans by the light of natural reason can not only discern the eternal Power and God-head of their Maker Rom. 1.20 but also much of that duty they owe to him Rom. 2.14 15. And in the first place that they should offer to him the sacrifice of prayer and praise all men naturally may know that they are oblieged to render this homage and pay this tribute of all their enjoyments to the great King Hence Divines acknowledge prayer and praise to be a branch of that natural worship which the Law written on the heart Rom. 2.15 by the work of creation doth prescribe And (f) Hence Phocylides his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Pythagorean verses their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Plutarch his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is acknowledged to be a fundamental principle known to all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Zenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that this general doth clearly comprehend our case none I think will deny Pagans themselves do reckon this among the first and most undeniable principles of their Theology and though for ordinary they do not improve this known principle nor hearken to the cryes and challenges of a natural conscience convincing them of the neglect and calling them to go about this duty yet in the day of calamity and when the Lords hand lyes heavy upon them they will cry to him the most stupid stubborn and desperat wretch will then take him to his devotion It was well said by one He (g) Qui nescit orara discat navigare who cannot pray let him go to sea and the storm will learn him this point of Divinity when the wind was boisterous and the Pagan Mariners afraid they will not only practise but preach this point with much zeal and tenderness What meanest thou O sleeper say they to Jonah Arise call upon thy God Jon. 1.6 Thus all are taught and may learn their duty but the Lords own people have many other Monitors and Instructers they meet with many voices calling and inviting them to call upon God where canst thou cast thine eyes but there thou mayest behold a Teacher and hear a voice pointing out the way to the throne The Lord doth call and invite us to our duty both by his Word and Works but alas who hath (h) Isa 6.10 ears to hear when he speaketh or a heart to consider what he saith And 1. there is scarce a line in the Scriptures which holds not forth some one or other motive hereunto 1. (i) Mat. 7.7 3. precepts and commands should chase thee who art of thy self so weak and not (k) 2 Cor. 3.5 sufficient for one good thought in to him of whom is all our sufficiency and who only can strengthen and inable us both to will and to do 2. The (l) Joh. 16.23 promises cry to thee O make hast do not linger run to the throne the blessing is brought to the birth and only waiteth for the midwifery of prayer 3. (m) Jer. 10.25 Threatnings should drive thee into the provoked Majesty to deprecat his wrath to cry for mercy and to beg a pardon that none of those evils thy sins have deserved may befall thee 4. Challenges we may hear the Lord saying to us to day what he said to his ancient people Is 43.21 22. This people have I formed for my self they shall shew forth my praise but thou hast not called upon me O Jacob but thou hast been weary of me O Israel 5. Every passage of providence held forth in the Word should make thee say Lord (n) Ps 78.6 7. c. teach me to improve aright what is (o) 2 Tim. 3.16 17. recorded in the sacred Volumn for my instruction comfort or humiliation that I may fear and reverence thy great Name and may not become an unfruitfull hearer c. 2. All Gods works and dispensations towards thee and the present generation do joyn with his word 1. all thy wants dangers (p) Ps 50.15 troubles difficulties and temptations yea and all the misery and afflictions of thy relations and of Gods people wheresoever do invite thee to run to the full Treasure for a supply to run to the Physician for a remedy to run to the rock of strength and defence and to him who is able to save and deliver on whom thou mayest cast all thy burdens (q) Ps 17.8 Ps 36.7 Ps 57.1 Ps 63.7 resting securely under the shadow of his wings in the day of greatest calamity 2. All thy mercies and enjoyments personal or publick do summon thee as to pay the (r) Ps 50.15 tribute of praise to the great and liberal Giver so to pray for grace to improve these many talents our Master hath intrusted us with to the honour of his Name that they may (Å¿) 1 Tim 4.4 5. prove blessings indeed and may not be given and continued with us in wrath and so become snares and wofull temptations 3. All the good we expect or desire to our selves and others (t) Ezek. 36.37 Mat. 7.7 complain
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
know when the Spirit with-draweth his help from supplicants Page 600 Sect. II. A two-fold deadness and indisposition one privative by the departure of the quickening and strengthening influence of the Spirit another positive into which we are casten by the opiat of sin Page 602 Divers kinds of causes of this evil Page 603 Among externals Sathan is the chief Page 604 But the root of the matter is within us hereditary sin a mother sin Page 605 To which some gross pollution or conscience-wasting sin being super-added the heart must be very much straitned in it's approaches to God Page 606 What are these sins against which the Saints should especially guard Page 607 What be these sins which more formally and efficiently straiten the heart and occasion deadness and wandering thoughts Page 607 1. Earthly-mindedness 2. irreverence and want of fear 3. hypocrisie 4. want of feeling 5. distrust and unbelief 6. excess and surfeiting either bodily or spiritual 7. wantonness and a spirit of lust 8. discontent with our condition family-contention and whatsoever distemper of the passions anger grief c. 9. not watching the heart 10. nor guarding the outward senses 11. taking unseasonable times for performing these duties 12. disuse omission and want of frequency 13. a giving way to a slight and superficial way of performance 14. ill company ibid. Positive directions and remedies 1. strengthen and fortifie the heart with the cordial of love 2. let us rouse up and awaken our sleepy hearts 3. let us beg the quickening presence of the Spirit of Christ bewailing more the want thereof then the want of his consolations 4. let us diligently mark and observe when the Spirit draweth nigh and when he with-draweth 5. when we set upon any duty let us renew our resolutions to hold our hearts fixed at the work 6. in the intervals of prayer let us give our selves unto holiness 1. do not stint thy self to such a measure of holiness 2. imitat the best examples 3. converse much with the Saints 4. frequent the Ordinances diligently and 5. be diligent in thy particular calling 7. arrest thy heart at the present exercise and work 8. remember 1. the greatness and excellency 2. the goodness and bounty 3. the presence and all seeing eye and 4. the holiness justice and terrors of him with whom we have to do 9. use such a gesture as may be most helpfull to raise the heart 10. thou mayest while indisposed have recourse to a set form and then 11. let frequency supply the want of continuance and enlargement 12. whatever success thou meetest with yet leave not off but still follow on to seek the Lord in his Ordinances till thou find him do not faint nor weary for c. Page 620 Sect. III. Whether our deadness and indisposition will excuse our negligence and omission of duty Page 637 Six or seven reasons for the negative ibid. Our deadness should rather send us to then hold us from the throne of grace Page 640 Motives to stir us up to shake off our laziness indisposition negligence c. Page 640 What copy should we set before our eyes as to our diligence and activity for eternal life Page 643 When and what wandering thoughts do nullifie our prayers and hinder their success Page 644 The testimony of some Divines Page 645 Deadnesse and wandering thoughts a grievous burden to the Saints Page 646 Whether we may be too much inlarged in prayer or meditation Page 648 Of the Popish mystical Theology Enthusiasme c. ibid. Whether the Saints be alwayes precisely limited to the present work in which they are imployed Page 650 Whether sincere supplicants use to be be more inlarged in private or publick ibid. Whether it be a mercy to have our prayers answered when we are cold and formal Page 651 CHAP. III. Whether we may pray for any evil either of sin or suffering Page 652 Some distinctions Page 653 We may not pray for any evil either absolutely or relatively ibid. Five arguments Page 654 Objections answered Page 657 Far less may we pray and wish evil to our brethren Page 663 A word concerning the evil of sin ibid. CHAP. IV. Whether it be lawfull to imprecat the question propounded and limited Page 664 It is certain we may 1. pray against the sins and 2. against the plots of the wicked and 3. that we may complain of their cruelty and 4. that we may pray the Lord to break their snare of success and prosperity and 5. that justice may be executed upon malefactors ibid. But we must not curse 1. without a cause nor 2. for our own cause nor 3. our relations Page 665 The question answered negatively and objections obviated Page 666 CHAP. V. What it is to pray alwayes Page 668 The Euchits confuted Page 669 Whether Pelagians taught that it was needless to pray Page 670 Six conjectures rejected Page 671 The exhortation to pray alwayes and without ceasing supposeth a spiritual disposition Page 674 It answereth the question when should we pray ibid. It importeth assiduity and frequency ibid. It requireth 1. constancy and 2. universality 1. in respect of the object 2. in respect of the seasons time and opportunities whether set or occasional Page 676 An omission cannot be imputed to us unless we be called and oblieged to do Page 677 The least that can be allowed for a set course of prayer is twice a day Page 678 What time of the day fittest Page 679 Scripture-instances with some variety Page 680 How we may discern the occasional season of prayer Page 681 What is done in it's season whether set or occasional is said in Scripture to be done alwayes Page 683 There ought also to be an universality in respect of the subject Page 684 Lastly it importeth perseverance Page 684 How much time should be spent and how long should we continue at prayer Page 685 Whether it be lawfull to use repetitions and what repetitions in prayer Page 687 A word concerning ejaculatory prayer Page 691 The Saints have continued for a considerable time at prayer Page 692 An exhoration to frequency Page 693 A word of caution take heed lest custom and frequency make us customary and superficial in prayer Page 695 PART IV. Of the return of prayer CHAP. I. Of the success of prayer Page 695 Sect. I. The Christian is the only worthy and invincible man Page 696 Prayers and tears the arms of the Church Page 697 How the holy Spirit expresseth the power and prevalency of prayer Page 698 Sect. II. The Atheists great objection all things come alike to all answered Page 701 What the Lords hearing of prayer importeth Page 703 Hence several arguments proving that the wicked receive nothing in answer to their prayers Page 704 Why then doth the Lord bestow mercies upon them Ans Page 706 Four wayes of the Lords hearing the prayers of his servants Page 710 A delay to give or denial of the particular askt may be a gracious answer of
Christ for that effect But it may seem strange that our learned Dr. (d) Invocatio illa nonest legittima inductiva est in Haeresin vel Arianam vel Nestorianam c. D. Forbel Instr Hist Theol. lib. 7. cap. 3. Sect. 13. Forbesse should joyn with them in this their assertion being far from complying with them in their design which he abominateth and hath elsewhere judiciously confuted as for his reasons they only prove that such a form of petition may be abused and we do not deny that there is here great need of circumspection least we confound the natures in the blessed Mediator and ascribe to the divine that which is proper to the humane Nature And here some cautions might be set down to good purpose but the judicious and learned Divine Mr. (e) Mr. Durham on Revel chap. 1. pag. 15 16 Durham hath liberat us of that task having propounded this case in a practical way to the satisfaction of such who will be at the pains to peruse what he hath said to that point But that lawfully and to good purpose we may and need not scruple to supplicat the glorious Mediator to interceed for us may appear 1. Because what Christ will certainly do and hath promised to do for us that we may supplicat Him to do the promise being as shall (f) Ch. 7. Sect. 1. appear a sufficient ground and warrant of Prayer but Christ hath promised to pray for us Joh. 14.16 and that He doth pray for us the holy Spirit doth testifie Heb. 7.25 c. 2. For what we are bound to return praise that we may ask and petition but the Saints are obliged to praise Christ for interceeding for them and pleading their cause Ergo. What we are now to speak concerning Christs intercession may be referred to these heads 1. We shall consider how the Scripture expresseth that point 2. We will shew according to what nature it is performed 3. After what manner 4. We will draw some consolatory inferences 5. We will point out the grounds of this intercession And 6. We will move some questions and obviat objections For the first if we compare those Scriptures which most expresly hold out this point we may observe these several steps and as it were degrees of Christs intercession And 1. in the general He is said to appear in the presence of God for us not determining the manner how nor the consideration under which nor upon what account Heb. 9.24 But 2. we have His office designed He while now in the heavens appeareth there as a Mediator between God and man ready to tryst and interpose for their reconciliation 1 Tim. 2.5 but not as a neutral and as one not concerned in the matter But 3.2 our friend on our side and a tryster and factor for us Heb. 6.20 Yea 4 as engaged by office to plead for us He appeareth as our Priest to deal and interceed for us His people Heb. 7.24 25 Heb. 6.20 Yea 5. as being yet more tender towards us and more neerly concerned in us He appeareth there as our Surety and Cautioner to pay our ransom and to offer what Law and Justice can claim for the prisoners liberty and that He may become not only our redemption and atonement and to satisfie for debt already contracted but also to become Surety for our future carriage and to become our righteousness wisdom and sanctification Heb. 7.22 Rom. 5.11 1. Cor. 1.30 And then 6. He appears as our Advocat not like the Levitical Priests only to plead mercy but as an Advocat in point of Law and justice to plead that the Captive whose ransom He hath paid may be set at liberty 1 Joh. 2.1 He will not only as an agent request and sollist though thus alwayes He interceedeth for us Heb. 7.25 but also in a legal and judicial way as our Advocat He will plead our cause upon the account of full satisfaction to justice Though all be of meer mercy as to us who had nothing to pay yet our Surety did pay to the utmost farthing what justice did require and thus having pleaded our right and obtained a sentence in our favours reconciliation being made and we pronounced just and righteous as being washed from our sins in His blood Rev. 1.5 Then 7. He prepareth a room for us in heaven and maketh all ready for our welcome and entertainment And thus He is in heaven as our Harbinger He is gone before to provide and speak for our lodging No less do the words import Joh. 14.2 3. And knowing that we are exposed to many dangers by the way 8. He purchaseth the protection of heaven and a guard to convey us and to defend us from enemies lying in wait to make a prey of us Rom. 8.34 And 9. that which comprehendeth all He appeareth before the Throne as an Ambassador and publick person in our room and stead to act for us Heb. 6.20 Or rather that this His condescension be not mistaken 1. As our head Col. 1.18 and will He not then care for the body 2. As our Lord and King Act. 10.36 Rev. 19.16 and will He not be mindfull of His subjects and servants 3. As our husband 2. Cor. 11.2 and will He have no bowels to wards His spouse panting in this wilderness after her beloved 4. As a Father Is 9.6 and will He not pity His children 5. As our elder brother Heb. 2.11 and will not our Joseph deal kindly with us will He not speak and interceed with the King c. As to the 2. it may be askt how Christ doth intereced for us Whether as he is God Or 2. as he is man Or 3. as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man Ans 1. Not as God here the four first reasons brought against the formall intercession of the holy Ghost have place which we need not resume (g) I do not deny that some of the ancient Doctors as Chrysostome and Ambrose and amongst the modern Gerhard Tilen and others do seem to be of that opinion that Christ as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth make intercession Neither 2. doth he interceed as both God and man upon the same grounds for the concurrence of the humane Nature cannot remove any of the absurdities that would follow upon the performance thereof by His God-head alone You will say our Divines usually affirm that Christ as Mediator doth mak intercession for us and as He is Mediator He is both God and man Ans We know (h) Vid. Chamier panstr tom 2. lib. 7. not under what consideration Christ can be said to appear and make intercession for us if not as our Mediator and Head and our Divines have justly condemned the doctrine of those Papists who with Lombard and Thomas these grand misleaders do maintain that Christ only as man is Mediator yet we deny that there are any (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionys Areop epist 4. ad Ganim med vid. Thom. 3. part quaest
hast principalities and powers to wrestle with though thou be justified through faith in his blood his ransom and intercession make hell to rage the (m) Math. 12.29 strong man must be disquieted when he seeth his house spoiled and the captive set at liberty he will pursue but he shall not overtake he shall not be able to bring back though he may vex and molest the prisoner And our blessed Lord shall bruise him under thy feet shortly Rom. 16.20 And in the mean time all the calumnies and reproaches all the lybells and challenges which this (n) Rev. 12.10 accuser of the brethren can bring against thee shall be cast over the bar he hath no moyen at court he will get no hearing and therefore the Apostle had reason to break out in that triumphing exultation and say who either in hell or earth for in heaven there is none shall lay any thing to the charge of justified sinners who is the devil or man dar challenge them Is not Christ at the right hand of God appearing there for us to go betwixt us and all the accusations can be brought against us If any can object against the worth of his blood the sufficiency of the pryce he hath payed and the grounds of his intercession let him speak but otherwise the sinner is secure Rom. 8.3 34. 1 John 2.1 Oh! but you will say I know it is so of a truth devils and men cannot wrong me but can I not wrong my selfe may I not through my folly ask a serpent in stead of a fish nay and take it into my bosome till it sting me to death Ans Thy Advocat will not undertake a wrong cause he will not wrong thee though thou wouldest wrong thy self he will appear for thee and against thy foolish suit and he will say Lord pity that poor deluded creature for whom I have shed my blood (o) Ps 140 8. grant not his foolâ—sh desire further not his wicked device against himself but though he hath askt a (p) Luk. 11.11 scorpion let him have an egge And the (q) Mat. â— 11 father will say let it be so let him have a corrosive as most profitable rather then a cordiall to feed his disease let him him have a bitter potion for his health will the great Physitian say rather then that delicious cup of poyson which he desires he will give what is good but he will suffer no evil to touch him Ps 84.11 Ps 121.7 And if at any time for thy tryall he suffer thee to fall he will raise thee up again thou shalt not for ever be left in the snare thou canst not (r) Ps 37 2â— utterly perish none is able neither Sathan nor thy lusts to pluck the out of Christs hands and he will not quite his grips for one that is weaker then himself he will never part with thee Joh. 10.28 But you will yet say O! but as we are thus ready to mistake so also to forget or not mind our condition our wants and necessities and we are exposed to so many tryalls temptations and hazards that we cannot foresee them Ans But yet our Redeemer and Head discerns them all alar off he did forsee Peters fall and prayed for his recovery and thus provided a remedy before the patient knew of his disease Luk. 22.31 32. He will not wait till we imploy him he will do as our need requireth though we be not sensible and do not know what we stand in need of O! but you will reply if I did stand in need of some few things only this were some door of hope but my wants are so many that I cannot expect a supply of them all What shall I have so many helps and so much provision for my journey shall Manna daily be rained down on my tent while I am in this wildernesse and the immortall crown of glory put on my head so soon as I enter into the promised land If I were a Moses Daniel or Job it were not so much but how can I believe that such a vile and wretched sinner as I shall be thus dealt with Ans O! but behold thy Advocat with a pryce in his hand to lay out for all thy debts and to purchase all thy mercies if the cry of his blood do not outcry thy sins if his merits be not greater then the mercies thou desirest thou mayest fear but since his treasures can never be exhausted since they are indeed such as the Sparish ambassadour alluding to the golden mines in Jndia said his Masters were without a bottome O then let your joy be full the father will look over all thy imperfections and blemishes all thy sins and provocations though never so great and many and he will look to him who stands at his right hand who hath made a mends for all the wrongs thou hast done and who is the (Å¿) 1 Joh. 2.2 propitiation for all thy sins and he will say I pity this ungrate wretch I freely pardon all his offences for thy sake since he hath come unto thee and given thee his employment since he hath intrusted his cause to thee it shall not miscarry I can deny thee nothing let him have his desire ask what he will he shall have it Mat. 7.7 c. And our blessed Advocat will turn to thee and say I have dispatched your businesse ask and spare not and whatsoever ye shall ask be it never so great if good for you I will give you my word which is surer then all the bonds ye can imagine ye shall receive it that your joy may be full Joh. 16.23 24. Joh. 14.13 14. c. Oh! will you ponder these strong supports of faith these sure grounds of consolation and ye who did never yet fully believe nor could be comforted by that great word of (t) Though it be set down by way of narration promise Rom. 8.28 I did indeed will you say think that God did bestow many good things on his honest servants here and that all should be well with them hereafter but that all things all the crosses and losses all the tryalls and various dispensations of providence that befall them here in their pilgrimage should contribute and work together for their good I never could be perswaded to believe I did not imagine that such a thing was possible especially since sense and reason and the daily complaints of the Saints did step in as so many evidences and witnesses to depone that it was not so O! ye jealous and suspicious ones ye who walk too much by sense and are so (n) Luk. 24.25 slow of heart to believe this word of truth O! thou who dost not prize thy priviledge and art not thankfull for thy mercies which thou wilt not know or acknowledge remember who Christ is and what he is to thee what he hath done and suffered for thee and what now is his work and businesse what desires he (x) See
will be his Advocat but if he sin he who came to (e) 1 Joh. 3.8 destroy the works of the devil will not own such a one who doth the devils work But yet for thy comfort O mourning sinner it s written If any man sin c. It s true it is written that thou shouldest not sin these things write I unto you that you sin not saith the Apostle by way of preface and to ward off a mistake that we should not sin is the end and designe of all our rods and mercies of all the Scriptures and of Gods works towards us of Christs death intercession c. But yet if any man sin out of ignorance frailty c. Christ pitieth them he will not desert their cause he will not justifie them in that nor plead for a liberty for them to sin but he will plead for a pardon and that they may be preserved from sin there after Ah then beware thou abuse not this mercy and rare priviledge say not we will sin that Christ may pity us and plead for us it s a sure signe of a gracelesse soul to say let us add sin to sin that grace may abound how doth the Apostle abominat such a vile inference Rom. 6.1 Though the Lord to magnifie the riches of his free grace may make grace abound where sin hath abounded Rom. 5.20 yet if thou wilt cause sin abound because grace hath abounded it is an evidence that grace hath not and if thou continue in that desperat resolution never shall abound to thee and though Christ will plead for sinners yet if thou dare sin that he may plead for thee thou hast reason to fear that thou art none of those for whom he doth or will plead But you will say if Christs intercession be such a sure and exquisite ground of consolation and confidence the people of the Jews must then have been in a sad condition they being destitute thereof Ans There be two extreams which wee should here shun the one making it begin too early the other making it too necessary and laying too much weight upon it As to the 1. Some imagine that Christ before his incarnation did interceed and thus as God for then he was not man he must appear and pray for his people We will not repeat what hath been already said against that opinion only now let us briefly view the arguments already brought or which we conceive may be made use of for that strange as it appeareth to us assertion 1. It may be objected that we have the Mediators reverend interposing represented to us in that parable of vine-dressers interceeding with the master Luk. 13. beside what is holden forth by the typicall services pointing out Christs intercession Ans We need not now run to that acknowledged rule (d) Theologia symbolica non est argumentativa Symbolick Theology is not argumentative We must not extend a parable beyond it's scope and it is certain the (e) See Diodati English Divines Dr. Hammond c. intent of this parable was nothing else but to hold out the Lords long-suffering and patience towards that people and the inevitable ruine of all those who notwithstanding would continue in their unbelief and disobedience And as for the vine-dresser who interceeds that the fig-tree might be spared (f) Quisque suae vineae cultor Theoph. in loc Theophylact thinketh that every man is the dresser of his own vine (g) Cajet in loc Cajetan will have Michael the Arch-angel who saith he was set over the Jews to be their Guardian to be this vine-dresser Others as (h) Cultor vinea suus cujusque Angelus custos Theoph. ibid. Theophylact in his second conjecture will have every mans proper tutelar Angel to be this vine-dresser and intercessor the English Divines do think the faithfull Ministers to be their vine-dressers for they like (i) 1 Cor. 3.6 Exod. 32.31 1 Sam. 12.23 Amos 7.2 5. Paul and Apollo do plant and water the vine-yard and lâ—ke Moses Samuel and Amos do interceed for the people committed to their charge And Christ as Cajetan thinketh is rather the Lord then the dresser of the vine-yard But though we would yeeld Christs Intercession to be here adumbrated as certainly it was in several types yet that is so far from concluding the point for which it is alledged that it doth sufficiently confute the same For what is typified is not as yet exhibited and therefore these shadows as useless must evanish when we may behold the substance and truth 2. Object Sympathy is a main ground of intercession but there was sympathy flowing from a covenant-relation before the incarnation Is 63.9 In all their afflictions he was afflicted in his love and in his pity he saved them Ergo. Ans These words are spoken of the Father the Angel of whose presence is said to save them and whose Spirit is said to be vexed v. 10. as usually in Scripture the holy Ghost is called the Spirit of the Father so by the Angel of Gods presence there judicious Interpreters do understand the Mediator the eternal Son of God so that the former words cannot be meant of him according to that appropriation of works and attributes which is frequent in the Scriptures albeit it be certain that as to the thing it self which is here spoken of none of the persons of the blessed Trinity must be excluded And therefore we Answer 2. That this is a metaphorical and borrowed kind of Speech taken from the manner of men as the Jewish Doctors cited by the (k) See the English Divines and Dio. dati on the place English Divines well observe like unto that kind of expression in Deut. 32.10 Psal 17.8 Zech. 2.8 c. And therefore sympathy in the Lord Jehovah as a (l) A revâ—rend late Divine whose memory is precious in this Church whose arguments may be abused and drawn a greater length then they will go or were aâ— we may conceive intended by the Author doth grant what we have here alledged from him and which of it self is most certain and by that concession giveth us ground to interpret his assertion as spoken rather of a symbolick and typical then proper and personal intercession as may also further appear from the several replyes here made to what is objected from him and therefore do we now mention that judicious Divine not that we might confute but that we might thus essay to vindicat his assertion judicious Divine speaking to this purpose saith doth only import 1. That he knoweth the afflictions of his people 2. That he mindeth help to them and so this kind of sympathy cannot infer intercession otherwise all the persons of the Trinity must be said to interceed for us But that sympathy which we made the proper and immediat ground of Intercession was that real humane and proper Sympathy which is in the humane nature of Christ whereby he is said to be touched with the feeling
accommodation and emolument thereof And accordingly the promises do and our desires and prayers should in a different maner respect these objects For clearing of which as being the main scope of this Section vâ—e shall lay down some few positions beginning with temporals and as to these first laying the foundation and shewing that they may be lawfully askt before we speak of the maner how they should be askt Concl. 1. We need not fear to go to our Father for a supply of all our wants as well outward and bodily as spiritual Thus our blessed Lord in that perfect pattern of prayer Mat. 6.11 Luk. 11.3 hath taught us to ask our daily bread and Agur by his example Prov. 30.8 doth warrant us to pray for food convenient and the Apostle exhorteth us to make our requests known unto God in every thing Phil. 4.6 And there be so many promises concerning these outward things and so many instances of prayers put up by the Saints registred in the Word especially in the book of the Psalms that it were not worth the time to insist upon citations having the constant practice of all the Saints as daily memorials of our duty and as so many torches to shew us our way Yea this seemeth to be one and not the least of these reasons why the Lord doth subject and expose us to so many wants and dangers that we may run to him for a supply of our wants and for protection from the evil we fear and we should look upon these as so many messengers sent to invite us as the famine did the prodigal to draw nigh to our Father We will not now digress to confute the old Manicheans who affirmed that only these temporal and outward things were promised in the old Testament with whom in this (e) Cateches Raccov cap. 5. per tâ—tum Socin praelect theol cap. 17. com in epist Joan. p. 207 210. Ossor inst rel Christi a cap. 22. usque ad 34. Smalc de div Jes Ch. cap. 5. p. 17.25 26. c. Sociâ—ians and (f) Remonst apolog pag 26 conf cap. 10 12. Sim. Episcop disp 12. de faedere Dei thes 4. disp de conven discri vet nov Test thes 5 20 31 c. Arminians do joyn albeit some of them would mitigate the mater by their distinctions while they tell us that the Scriptures of the old Testament do expresly and directly speak only of temporals so that the people of the Jews could not understand nor collect from thence any ground for beleeving a life eternal As if God had only proposed to that people a swinish and Turkish felicity Neither will we now meddle with these hereticks whom (g) Theophyl fol. 156. edit an 1533. in Joa 6.27 August de hereâ—â—b cap. 57. Psalliani pro Messaliani scriptum est câ—rruptissime inquit L. Danaeus in locum August raâ—iones quas subjicit videntur prâ—habiles sed Theophylactus ut moâ—ui voâ—at bos hareticos Mosselianos Theophylact calls Masselians and Augustine Psallians who on the other hand do teach that we should not labour or care for temporal and outward things herâ—â—e it would appear that they did teach that we should not pâ—ay for them were it nor that (h) Aug. loc cit Euchitae Masseliani signifie the same thing the one word being as to its â—riginal Syriack and the other Greek vid Danaeum loc cit Augustine tells us that they belong to the Sect of the Euchits who pleaded but I am sure not by their pâ—â—ctice that men ought alwayes and without intermission to pray and then surely no object whether temporal or spiritual must be excluded from those perpetual prayers And yet what we may not some one way or another care for especially as to those things that require our labour and endeavour for obtaining of them that we may not I would think pray for But in opposition both to Manicheans and (i) Those whom Theophylact calls Masselians others most usually call Messalians Masselians let us lay down this sure conclusion That godliness alwayes was and still is profitable for all things having the promises for things belonging both to this bodily perishing life and for that eternal life of glory which is to come 1 Tim. 4.8 It s true the antient people had many particular promises of earthly things which we cannot lay claim to The Church then being in her infancy was accordingly left under an elementary paedagogy and had a greater allowance of sensible and outward mercies as being more sutable to their condition as their ordinances were more (k) Heb. 7.16 and 9 10. carnal consisting for a great part in externals and in outward bodily performances so the promises and motives to obedience accordingly did more respect their outward state and condition here in the world then now under the Gospel when we being liberate of the yoke of these bod ly rites and ceremonies and light having arisen to us after these (l) Cant. â— 2.17 shadows are gone have more spiritual duties and more pure motives and encouragments Not that their performance were not also spiritual and as if these types had not pointed out Christ whom they were to eye in all sacrifices washings c. But because the maner of performance was much conversant about the outward man and sensible things Nor 2. That Christians have not the promise of this life and for temporal mercies but because they had many particular peremptory and absolute promises for such things which do not belong to us who instead of Canaan a land flowing with milk and honey have for the most part the crosse for our portion and badge here in this wilderness as being more profitable to us and more subservient to his glory who often maketh the (m) Sanguis martyrum semen ecclesiae ashes of the Saints the seed of the Church It s true the general promises made to that people do no less belong to us then they did to them for instance that word Ps 84.11 is no lesse true to day then when it was at first written the Lord being no lesse then he was then a Sun to comfort and a Shield to protect his people As the Lords hand is not shortned so neither is his bowels more straitned and narrow towards us Christians yea as to these temporal mercies And if they were as fit and convenient for us we should have them as certainly and in as great abundance But the thing indefinitly promised not being hic nunc and as clothed with such and such circumstances fit and convenient for us qua talis and as such it is not contained in the promise And thus though the Lord will with hold no good thing from them that walk uprightly yet he will not give such a supposed mercy but really a snare And thus in withholding of it he withholdeth not what is good but what would be evil We will not now enter the lists
why should it not also be conditionally askt and prayed for Ans As we have shown in what sense the promise may be said to be absolute so we shall now in answer to the question show 1. What it is to pray absolutely 2. In what sense the promise must be acknowledged the rule of prayer As to the first we are said to pray absolutely for any mercy not because the promise whereupon our prayer is grounded as to it's performance doth exclude all conditions or that we expect an answer without any consideration of him who prayeth not regarding any fitnesse or qualification in him to receive what he asketh for thus none of the Saints could be said to ask any thing absolutely not the immortal Crown for that will only be given to the righteous to him that overcometh c. not the encrease of grace for that is only promised to him that is faithfull in a little and grace as to it 's being and existence is not promised to believers for to them the promise is already accomplished but to the unconverted elect and those with whom we have now to deal do maintain that only grace it self is absolutely promised which cannot according to their hypotheses be askt absolutely because the unconverted to whom only such absolute promises do belong cannot pray in faith nor lay claim to any promise so long as they continue in that state Then to pray absolutely for any mercy must be nothing else but to pray for it 1. abstracting from all proviso's and conditions of expediency or subserviency to such or such an end 2. abstracting from all circumstances of person time place c. upon which it doth depend and from which it doth as it were borrow its goodness and thus to pray for it as a thing intrinsecally absolutely universally and indispensably good at all times and to all persons And 3. to be so peremptory in our desires after it that we will not compone nor bargain for any other thing in lieu of it And thus we should pray absolutely for grace and for its growth and encrease Who knoweth the worth of the least measure and degree of it all the gold and rubies of the earth are not worthy to be laid in the ballance with it who can set a price on it and appoint the equivalent it is of more worth and excellency then that a compensation may be made for it Thus we may not upon any terms sell or transact only we must submit and upon the considerations forthwith to be named acquiesce in that measure the Lord shall assign to every one As to the second how should our prayers as to the present case be conform to the promises for answer we offer these few distinctions 1. we would distinguish between prayer it self and the return and answer of prayer Hence 2. we should distinguish between the presenting or offering up of our desires and our expecting or waiting for an answer 3. Let us distinguish between a simple desire though never so intense and fervent because of the goodness and amiablness of the object and a confident desire grounded upon a Divine promise 4. Let us distinguish between the promise abstractly and formally considered and the object of the promise Hence these conclusions in answer to the question Concl. 1 Concl. 1 It is sufficient that our prayers keep conformity with the promises as to the object so that the matter of our petitions be the object of a promise This objective conformity was that which we estabilshed while we spake to the question in the general Sect. 1. And therefore we must not make a comparison between the promises and our prayers formally considered either 1. as to the acts for thus the promise is an intimation of the will of God to us and prayer an intimation and directing of our desires and the acts of our heart to God Nor yet 2. As to the maner nec quo ad rem nec modum rei the promise may be delivered conditionally and may include a precept requiring such and such qualifications in him who would lay claim to it from which our supplications may abstract albeit the supplicant must endeavour the performance of the condition to which the promise is entailed that he may obtain what it holdeth forth yea he may pray for strength to perform the conditions but then that precept cannot be the ground of our confidence nor the promise to which it is annexed but some other promise intimating Gods purpose to help and assist us in that work yea the precept as such and as it annexeth such a proviso to the promise is a rule of our duty but not a warrant for our prayer and thus we may absolutely pray for what is conditionally promised and when we pray that we may be inabled to perform the condition there must be a distinct petition having a distinct and another promise for the ground of our faith Concl. 2 2. Concl. We may pray absolutely for the measure and degree of grace albeit we cannot confidently wait and expect a return to our prayers but by reflecting on the condition required on our part and finding it wrought in and performed by us Hence Concl. 3 3. Concl. We may desire but we cannot confidently and in faith desire and ask till we thus reflect upon the condition and unlesse we desire upon the terms expressed or involved in the promise Concl. 4 4. Concl. Prayer may be absolute though its answer and return the performing and fulfilling of our desires be conditional the accomplishing of our desires and of the promises may depend upon a condition upon which our desires do not depend albeit we must look to its performance that our desires may be granted But it may be here enquired whether supposing the performance of the condition we may confidently and in full assurance of faith expect the fulfilling of the promise as to the very particular desired And what is the difference between our praying thus for grace and our praying for outward and temporal things which as all confesse must only be conditionally askt Ans As the Lord according to his good pleasure and to evidence the freeness of his grace doth shew mercy and bestow grace on whom he will so he doth give a greater or lesser measure of grace when and to whom he pleaseth Yet 1. The way expressed in the covenant is thy way the way prescribed unto thee and in which thou must walk if thou wouldst obtain the promised mercy Yet 2. if thou make conscience to perform the condition the want of mo talents is rather thy cross and tryal then thy (l) I do not speak of the original want of Gods image as if that were not our sin but of an acquired impotency as if that in the supposed case would be imputed to us according to the tenor of the covenant of grace sin and in the issue thou shalt be no looser because that more strength was not let out to
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
be once stopt and a trade rightly carried on for eternity he will raise what storms he can and send out many pyrats either â—o surprize or draw it back again Many are the snares and temptations hinderances and impediments which the Saints do meet with in their way to heaven whereas hypocrits and formall professors go on in their course without opposition or difficulty But let none mistake as if hereby a pretence were ministred unto the laziness stoth and negligence of such as are in the right way certainly the zeal activity and diligence of those who are without shall stop thy mouth and make thee inexcusable in the great day if thou thus rest upon an orthodox profession and if thou be in Christ and art led by his Spirit (p) 1 Joh. 4.4 Stronger is he who is in thee then he who is in the world thou hast another kind of help and assistance for doing good then others O then let thy work be answerable If in any good motion we can discern one or moe of those wicked designs we may be jealous least Sathan have a hand in it and should guard against his devices which when espied may serve as so many marks and characters whereby we may know the print of his foot though he be disguised appearing in white rayment To which these few may be added 1. As to the matter If in prayer our desires be meerly or mainly selfish and natural Sathan may concur and blow up the coal of carnal heat within And thus there may be much enlargement of affections much fervency and importunity without the help of the Spirit as in that people Hos 7.14 when they assembled themselves and howled for corn wine Isa 26.16 and when they multiplied their prayers and sacrifices Isa 1.15 11. Esau may weep for want of an earthly blessing Gen. 27.34 though he undervalued and little minded the marrow of the blessing the love and favour of God But none can without the Spirit of God say with David one thing have I desired that will I seek after that I may behold the beauty of the Lord Ps 27.4 And with Asaph whom have I in heaven but thee and there is none upon earth I desire besides thee Ps 73.25 Who is able seriously to pray for help to pluck out the right eye and cut off the right hand and to part with his darling lusts and affections unless he be acted and strengthned by the Spirit of God Who can with Agar say give me not riches least they proven snare Prov. 30.8 9. unlesse the Lord breath into his heart such a desire Sathan will not help thee to (q) Mat. 6.33 seek the kingdom of God and his righteousness and in thy desires to prefer holiness to riches heaven to earth and Gods glory to thy own self-interest 2. As to the end Sathan may stir thee up to (r) Jam. 4.3 ask that thou mayest consume what thou gettest upon thy lusts but who doth desire any thing from God that he may be (s) Ps 35.27 magnified and that what he giveth may be employed for his honour unless he get help from heaven Only the Spirit of God can elevate our desires to so high and noble an (t) Of the ends of prayer Part. 2. ch 1. end and make us honestly obey the exhortation 1 Cor. 10.31 He who must do all must also pray to the glory of God and this of our selves we cannot do 3. As to the maner Sathan can stir us up to pour out absolute and peremptory desires for outward things and faint lazy moderate and submissive desires for grace Sathan makes us invert the right order and method he will not protest though thou ask mercy pardon of sins c. that conscience may be stilled and satisfied but thou must not be too earnest and anxious concerning those things and thy desires must not be boundless and illimited a little of grace saith he will do the turn and any kind of desire though never so â—old and formall is sufficient 2. Sathan can move thee to ask the world for it self and to make self thy last end but the Spirit of God must enable us to deny our selves and to ask outward things in subordination and in relation to the great end If Sathan prescribe our lusts must reign and grace must be the hand-maid and be only so far sought as it is subservient to our carnall ends and for a quiet and peaceable fulfilling of our lusts 3. Sathan can beget in the heart a child-like expectation and confidence though thou be a stranger he can make thee expect the portion of a son he will not suffer thee once to question thy state and acceptance least if conscience were awakened thou shouldst seek after a change But it is the work of the Spirit to beget in us childlike affections and make us love God delight in a communion with him and be loath to grieve him and he only can enable us to call him in truth Abba Father Rom. 8.15.4 Sathan can move thee to what is good unorderly by making thee leave thy place and station and invade another mans office (u) 2 Sam. 15.4 Oh! that I were made Judge in the land said Absolom and mayest thou say prayer-wayes Thus also Saul would offer sacrifice 1 Sam. 13.9 and Vzziah burn incense 2 Chr. 26.16.19 They would go out of their own sphere and exercise the ministerial Function wherefore the Lord justly punished both the one and the other It was good and a commanded duty to offer sacrifice but it did not belong to Sauls office it was fit that supplication should be made to the Lord but it belonged not to Saul to do it in a publick and ministerial way as it would appear Saul then did v. 12 it was necessary that incense should be burnt before the Lord but it did not appertain to Vzziah as Azariah told him v. 18. but to the Priests the sons of Aaron who were consecrated to that office But the Spirit of Christ moveth orderly making us to contain within our own sphere and to abide in the same calling wherein we were called according to his commandment 1 Cor. 7.20.24 A heart acted by the Spirit can with David Psa 131.1 say when he maketh his supplication to God O Lord my heart is not haughty nor mine eyes lofty neither do I exercise my self in great maters or in things too high for me The Lord will have all things done decently and in order and is not the author of confusion 1 Cor. 14.40.43 and as he leadeth not his children out of the way So neither doth he bring them to dark and unpassable paths it is not from him that weak Christians especially these of the female Sex do meddle and vex themselves with dark questions and intricat disputes or that the most strong and learned do dive too curiously in things not revealed and in the secrets of the Almighty He knoweth that to be an
non pietate inclinatus Si ergo exaudivit qui oderat quod rogabatur quomodo non exaudit qui ut rogemus hortatur August serm 36. de verbis Domini fecit taedio quod nolebat beneficio ille qui nolebat dare quod petebatur fecit quia ille viz. cui hospes venerat Luk. 11. in petendo non defecit quanto magis dabit Deus bonus qui nos hortatur ut petamus cui displicet si non petamus sed cum aliquando tardius dat commendat dona non negat diu desiderata dulcius obtinentur cito autem data vilescunt pete quaere justa petendo quaerendo crescis at capias Servat tibi Deus quod non vult cito dare ut tu discas magna magne desiderare Inde opertet semper orare non deficerc c. ibid. serm 5. And let us close this Section in reference to all the particulars contained in it with reverend Bernard his words Omnià no oportet not orationis tempore curiam intrare calestem illam utique curiam in quarex regum stellato sedet solio circumdante innumerabili ineffabili beatorum spirituum exercitu quanta ergo cum reverentia quanto timore quanta illuc humilitate accedere debet a palude sua procedens repens ranuncula vilis quam tremebundus quam supplex quam denique humilis sollicitus toto intentus animo majestati gloriae in praesentia Angelorum in concilio justorum congregatione assistere poterit miser homuncio in cunctis igitur actionibus nostris multa est opus animi vigilantia sed praecipue in oratione Bernard serm de 4. modis orandi Austin his pathetick persuasive to persevere in prayer without fainting notwithstanding what seeming discouragments may interveen from Luk. 11.5 c. and Luk. 18.1 c. If the unjust Judge to whom it was a burden to be intreated was at length overcome with the widows importunity how shall he not hear who inviteth us to ask and delighteth in our importunity and who is grieved and displeased when we ly by and forbear he delayeth to give not out of unwillingness but that we may ask more instantly and fervently and may be the better prepared to receive and thankfully prize his bounty that the mercy may be the more sweet and welcom and that we may learn to wait and not make hast c. Sect. 2. Of faith in prayer What it importeth by what means it may be encreased and how it may be known Jam. 1.6 7. Let him ask in faith nothing wavering for he that wavereth is like c. Let not that man think that he shall receive any thing of the Lord. THough the Lord Jesus be the Christians all Colos 3.11 and all our graces qualifications and most specious performances be nothing not the least part of our money and treasure they cannot make us happy nor purchase the least pearl of the crown yet as they are employed to attend the great King and to do his work and as they may be instrumental for our good and happiness to bring to us from the rich treasure and to receive from thence a supply of all our wants thus faith hath the precedency and comparing it with the rest of our graces we may apply the words of Lemuels mother Prov. 31.29 spoken of the vertuous woman there described and say though other graces have done great things yet faith excelleth them all It is the Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the great wheel of the soul and the first spring of all its gracious motions And though love because of its perpetuity be called greater 1 Cor. 13.13 yet thus it is (a) Si cxcutiamus singulas fidei effectus conferamus reperietur in multis superior fides quin etiam ipsa charitas eodem Apostolo teste effectus est fidei effectus autem sua causa procul dubio est inferior c. Calvin in 1 Cor. 13.13 vid. etiam D. Pareum ibid. less it being as it were the daughter and hand-maid of faith Gal. 5.6 1 Thes 1.3 we will not enumerat the several effects and properties of this cardinal vertue and grace but by faith we are (b) Rom. 5. ◠justified and have peace with God by faith we are (c) Act. 26.18 sanctified and the heart (d) Act. 15.9 purified and obtain this priviledge and (e) Joh. 1.1 2. power to become the sons of God it is the great mover and agent the root and foundation of our (f) Gal. 5.6 sanctification and of every good work by faith we live and act by it we are (h) Rom. 4.20 strong and (i) Rom. 11.20 stand fast and through it by the power of God we are (k) 1 Pet. 1.5 kept unto salvation and eternal life Faith is our (l) Eph. 6.16 shield and sword also it serveth for defence and offence with it we fight and by it are enabled to quench all the fiery darts of the devil it is our (m) 1 Joh. 5.4 victory over hell and the world and our protection and safeguard against Sathan and all his temptations It is our (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnium morbornm curatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h. e. à sananau omnibus morbis panacaea and soveraign Catholicon it s a general remedy and cure of all (o) Joh. 14.1 soul-trouble anxiety care and fear and the fountain of (p) Mark 5.34 peace and tranquility of mind yea and of (q) 1 Pet. 1.8 rejoycing with joy unspeakable and full of glory O! but without faith their is no safety nor any ground of solid peace our (r) Joh. 3.18 state is wretched and miserable and our work and service unprofitable for without faith it is impossible to please God and what is not of faith is sin And not only all our (ſ) 1 Tim. 4.5 creature enjoyments are defiled and can do us no good but also the (t) Heb 4.2 Word of life and Gospel of peace yea and the purchase of (u) 1 Pet. 2.7 8. Christ his blood and sufferings and the rich and infinite bowels of Gods mercy will profit us nothing Had not then the Apostle reason to exhort us above all to take the shield of faith Eph. 6.16 all the rest of our armour being in a manner useless and unprofitable without it which is as the hand of the new man without which he can neither fight nor work and without which he can neither ask receive nor return he can neither pray to wait upon nor praise God acceptably Prayer saith a judicious (x) Mr. Gurnal spir arm part 3. on Eph. 6.18 ch 21. Divine is the bow the promise is the arrow and faith the hand which draws the bow and sends the arrow with the hearts message to heaven Both bow and arrow are to no purpose without the strength of the hand and neither the promise nor prayer without faith avails the
circumstances 1. of time when 2. of the means by which 3. or of the maner how neither 4. as to such a measure and degree of the thing here in this life nor 5. to evidence these spiritual things to our sense feeling and discerning and therefore we must patiently wait untill by the event or by what other mean he pleaseth he reveal to us his purpose as to these particulars especially considering that albeit in this case there may be a delay and suspension yet there shall be no denial nor final frustration see Part 1. Ch. 7. Sect. 2. Concl. 11. Faith may perswade the soul that temporal and outward things which we stand in need of and which may be usefull for us shall never be askt in vain faith can assure thee that it is the language of cursed Atheists to say with these miscreants Job 21.15 Mal. 3.14 It is in vain to serve the Lord and what profit should we have to pray unto him c. Faith never wanteth an object wherewith it may close in seeking Gods face he that cometh unto him whatever be the errand and particular shall not be sent away empty for he is a rewarder of all that come unto him as hath in the general been shown Concl. 8. What you will say can be the object of faith in such a case We cannot know what God will do whether he will give or with-hold the particular and therefore we must doubt and waver concerning the success and answer of such prayers Ans Albeit we be not obliged and have no warrand to put out an act of faith as to the Lords giving the particular we prayed for yet we may and are obliged to believe that our labour shall not be lost and that our prayers shall not be fruitless and successless You will say if we obtain not what we desired what good can be expected upon our praying Ans In these few particulars 1. It is a mercy to be found faithfull in doing our duty (y) Mat. 24.46 blessed is that servant whom his Lord when he cometh shall find so imployed You will say what thus seeking his daily bread many will then be found busie at that trade Nay but whatever be the occasion and particular such as will then be found conversing with God shall abide with him for ever It is true many seek but from the wrong hand there be but few that look up to God but to ask in obedience to that command Phil. 4.6 and that we may approve our selves to God in the discharge of our duty is not the course and custom of the world 2. If thy bodily appetite be not satisfied yet by prayer the desire of the soul may be enlarged and thou mayest be fitted for receiving more grace and strength for subduing thy lusts and are spiritual mercies and the good of the soul not worthy to be taken notice of shall our labour be accounted lost when we get gold in stead of brass and when we enjoy a nearer and more intimat fellowship with God albeit we get no new portion of trifling vanities Many Papists when their interest is not touched nor concerned prove better Casuists then carnal Protestants we (z) Viz eb 1. heard from Thomas Alensis and Swarez what ends we should (a) But what they thus build with the one hand they overturn with the other in pleading for lip devotion without reverence yea and knowledge or attention as hath been shown loc cit propound in prayer and that among other things that should draw us to the throne that sweetness and delight which may be had in a communion with God should be one and certainly not the least now he that obtaineth one of his ends especially if that be better nor what he hath not yet obtained cannot be judged to have laboured in vain if then the Lord hath smiled upon thee and lifted up the light of his countenance when thou came before him wilt thou think thy travel lost If an earthly King would thus entertain and feast with royal dainties a mean supplicant would he not prize that favour and honour more then if his petty suit had been granted and hath the great (b) Cant. 2.4 and 5.1 King taken thee in to the banqueting house and spread the banner of love over thee and wilt thou complain because some trifle is withheld Ah! be ashamed of thy base ingratitude and bruitish sensuality but yet the great Mountebank Cardinal Bellarmine that famous Patron of formality and lip-devotion hath in a good mode proven a better Divine then any of his fellows and doth more fully (c) But before he open the fountain he prepares poyson to cast into it and tells us that those he subjoineth and which we now mention must not be accounted the chief and principal ends of prayer but 1. to satisfie and 2. to merit must have the precedency Bell. de bon oper in part lib. 1. cap. 3. enumerat the fruits of prayer then any of these we have named and by way of preface he showeth from Chrysostom that prayer is the (d) Oratio est organum organotum qua si hemo bene utatur omnia fine dubio obtinebii Bell ibid. instrument of instruments whereby without doubt we may obtain all things whatsoever we stand in need of either for life (e) 2 Pet. 1.3 or godliness And then he cometh to particulars which have place when the desired mercy is not obtained as 1. Prayer enlightneth the mind there is light in Gods countenance none can frequently converse with him and continue in darkness and ignorance and this knowledge is not empty and speculative but practical and influential such must taste and see that God is gracious 2. Prayer strengtheneth our faith hope and expectation familiarity with beget confidence 3. It doth enlarge and capacitat the soul for receiving more and a greater measure of the best things it will leave a heavenly impression behind which is a fit disposition for heavenly blessings 4. Prayer will encrease our humility and godly fear then certainly it must banish all opinion of merit and so must overturn that which Bellarmine calls one of the principal and chief ends of prayer but let us further observe the reason he annexeth and we may consider-with what conscience or candor Papists do oppose the truth For saith he we must know we are beggars and therefore must carry in all humility when we approach before God 5. It will beget in us a contempt of earthly things for he that is often in heaven cannot but look down upon all things under the Sun and be sensible of their vanity 6. As we heard from Suarez it begetteth and bringeth with it admirable sweetness and delight while in that ordinance we taste and see the goodness of the Lord. And 7. it bringeth great honour and dignity to the soul O! what honour is it to converse with a King but how much more to have continual access to the
nunc so they may serve to convince and perswade us that when the particular is withheld the Lord doth what is best for us upon such an occasion 7. Otherwise it would follow that often we must seek the Lord in vain contrary to his own protestation Isa 45.19 For albeit it were granted that our prayers were accepted as service done to him and would not want their reward in the day of general retribution yet still those prayers that want a particular return as to the present exigence and occasion would prove to be in vain as to that end for which they are employed and for which the Lord hath appointed them to be used 8. Let us consider how loathsome and displeasing to our kind Lord our jealousie and diffidence must be vult sibi quisque credi saith Seneca habita fides obligat There is no man can endure to be distrusted and shall we deal thus with the God of truth but when we trust and rely upon our friend he will think himself obliged not to disappoint us fidelem si putaveris faciet And will not our kind Father answer the expectation and confidence of those who trust in him Mr. (o) Mr. Bolton instruct for right comforting sect 3. part 1. chap. 2. Bolton reporteth of a godly man who being askt in his last sickness by some Christian friends admiring the singularity of his peace and calmness of spirit especially under such a trial how he came to that quietness answered that he had stedfastly fixed his heart upon that sweet promise Isa 26 3. Thou wilt keep him in perfect peace whose heart is stayed on thee Because he trusteth in thee And said he my God hath graciously made this good unto my soul So saith Mr. Bolton must every Saint do who would sound the sweetness of a promise to the bottom For God is wont to make good his promises unto his children proportionably to their trust in him and dependance upon his upon his truth and goodness for a seasonable performance of them Great Luther was a man of much faith and it was said of him potuit quic quid voluit he could do what he would For saith (p) Tantum quisque habet quantum credit junta illud secundum fidem tuam tibi fiat Zanch. in 5. ad Ephes Zanchius every one hath as much as he beleeveth according to that word be it unto thee according to thy faith Many want because they ask not Jam. 4.3 and many ask and receive not because they ask not in faith Jam. 1.6 7. they are jealous of God and expect little from him and therefore he hideth his face and turneth away our prayer and his mercy from us Oh! the unbelief of our hearts we complain of God while the fault is in our selves we mistrust his Word and yet murmur because it is not accomplishâ—d to us But if we did more firmly believe the promises we should see and have experience of Gods truth and fidelity and would acknowledge that even then when sense and carnal reason are most ready to complain the Lord in great mercy and faithfulness doth deal with us and provide for our good by those means which we are ready to conceive to be so contrary unto our happiness because bitter and afflictive to sense We will rather choose to be under our own tutory then at Gods disposing we cannot endure to be curbed and hemmed in and O! will unbelief say why might I not have such a mercy what evil is there in it and why might not such a rod be removed what good can it do were it not better to be at liberty then shut up in prison or arrested on the bed of languishing As if the (q) Petitaeger ut quod ad salutem apponit medicus auferatur tu dicis tolle quod mordet medicus dicit non tollo quia sanat tu ad medicum quare venisti sanori an molestiam non part non ergo exaudivit Dominus Paulum ad voluntatem quia exaudivit ad sanitatem quare non habeatis pro magno exaudiri ad utilitatem quia autem obsit quid profit medicus novit non aegrotus August de verbis Domini serm 53. Patient should complain and say why is such a bitter ingredient put into this potion were it not better to put in the place of it some delicious cordial while as this exchange might cost him his life Ah! wilt thou trust the Physitian for the good of thy body and yet not trust the sovereign Physitian for the good of thy soul But fools despise their own mercies and are ready to murmur when they are best dealt with It is no great matter saith Augustine to get our desire for the devils sometimes have been thus heard but it is a mercy indeed to obtain what maketh for our life and happiness If we (r) Periissem nisi sic periissem had many of our desires saith a late (Å¿) Mr. Goodwin return of prayer chap. 9. pag 49. Optima da nobis vel si pater illa rogamus Vel non at damnum caeco si errore petamus Tu damnum a nobis praeâ—ens avertitâ— Jova Vet Poct Prima fere vota cunctis notissimae tempâ—is Divitiae crescant ut opes maxima toto Nostra sit arca foro Sed plures nimia congesta pecunia cura Strangulat cuncta exuperans patrimonia census Juven Satyr 10. vid. loc Ah how should earthly minded professors be ashamed to read such a sermon preacht by a Pagan Divine we had been undone But our kind Father will not put a cup of poyson in our hand though we much long for it And it is no wonder while we thus live by sense and judge by that crooked rule though we mistake Gods meaning in his dispensations towards us and because we walk by such a rule and will not submit to God nor trust him and because we are so carnal so selfish and sensual and love our own things too much therefore doth the Lord withdraw them from those he loveth that they may learn no more to dote upon and idolize those trifles and therefore are they held in the furnace because they will not part with their dross it were not fit to remove the plaister untill the sore be cured nor to prescribe cordials untill ill humors be purged out And were our eyes (t) Rev. 3.18 anointed with Christs eye-salve that we might see our state and condition and if we were more acquainted with the noble life of faith we would acknowledge with him Ps 119.75 that all our afflictions rods and trials did flow from Gods mercy faithfulness and kindness towards us and when we come home and shall be more able to judge of Gods Word and works then we will confess with thankfulness that we could not have wanted any of these rods wherewith we were exercised in our pilgrimage and that those supposed mercies we so much longed for might have
excellencies and properties as they are in himself be equal and infinit yet if we consider them as to their exercise and execution and their egresse as they speak towards the creatures his mercy (k) Divina misericordia tanta est ut si quis universa peccata totius mundi commisisset doleret quod tam bonum Dominum tam superbe offendisset firmiterque proponeret amplius abstinere Deus talem nunquam damnaret sed stulti sua per versitate ut conqueritur August de temp serm 109. sic volunt Deum esse misericordem ut non sit justus sed observent quae contra istorum hominum stultitiam profert idem author lib. de 10 chordis cap. 1. tom 9. fol. mihi 199. vid. loc recte enim Gregor in 1. Reg. cap. 3. v. 18. fol. mihi 252. peccare de Dei creatoris clementia presumere pelago justitiae ejus exponi est nam inquit vir doctus misericordia sine justitia non est misericordia sed fatuitas doth far out-shine all the rest and thus it hath the first and chief room in his name Exod. 3.6.7 and is most emphatically branched forth in several particulars and a word is only added concerning his justice to guard against the abuse of the former most glorious attribute by the presumption of secure sinners And this is the attribute which the Psalmist in praising of God in on Hymn must repeat twenty six several times Ps 136. See also Ps 36. Ps 103. Ps 86.5 Jonah 4 2. Joel 2.13 Exod. 20.6 c. And albeit the Lord being provok't by the ungratitude and rebellion of devils and men doth exercise his justice and severity upon the creatures he hath made yet he doth it not willingly but as it were by way of (l) Ut estendat Deus se quodammodo invitum cogi ad panas de populo suo exigendas cum gemitu quodam minatur quia enim nihil ei magis proprium est quam benefacere quoties nobis irascitur de severius nos tractat certum est pravitate nostra huc adigi quia ejus beneficientiae liberum cursum non permittimus praesertim vero propensus est ad suos humaniter tractandos dum videt indulgentiae suae non amplius esse locum quasi tristis ad puniendum accingitur Jo. Calvin in Ila 1.24 constraint Lam. 3.33 O but he delighteth in mercy That is as it were his (m) Great is the hainousness of sin that can provoke a God of so much mercy to expresse much severity that drop of gall must needs be bitter that can imbitter a sea of honey God afflicts not willingly he gives hony naturally but stings not till provoked Mr. JenkinM on Jud. 2. native and as Calvin speaketh his proper work Micah 7.18 Hence when he is diverted from that course by the madness of self-destroying sinners how doth he regrate and express a kind of reluctancy to smite and punish his poor creatures Isa 1.24 Hos 11.8 9. and how pathetically doth he hold out his complacency and delight when there is in his people such a frame and disposition as is capable of mercy and lament as it were when it is wanting Deut. 5.29 Ps 81.13 Isa 48.18 Hos 6.4 c. and shall any humble and thirsting penitent fear while he draws nigh to this full fountain and shall any tender-hearted supplicant doubt of the acceptance and prevalency of his prayers with this kind and gracious God O ye jealous and suspicious ones I ye know not who he is with whom ye have to do who dare entertain such base thoughts of the infinit mercy and tender bowels of our God Ah! what are the bowels of the most compassionate mother towards the Son of her womb they are but a dark shadow of his love and like a drop to the Ocean Tam pater nemo c. Isa 49.15 God (n) Joh. 3.16 so loved the world that there was none amongst the creatures and nothing in any of them to be found to make out the comparison this was such a sic saith one as had not a sicut And yet ye will confidently ask what ye stand in need of from your earthly Parents and cannot ask from your Father in heaven without fear and doubting Ah! let us be ashamed and humbled for our base and unworthy thoughts of that most glorious attribute of God which he most manifesteth and would have most magnified It s thy desire to have and how would it delight thee to receive what needeth then discourage thee while thou comest to ask from him who is more willing and ready to give then thou to ask or receive He delighteth in mercy and to do good He is goodness it self goodness in the abstract and the goodness of the creature scarce deserveth the name Now it is the nature of (o) Bonum est sui communicativum diffusivum goodness as Philosophers affirm to diffuse and communicate it self It s true God is a free agent in the communication of his goodness he dispenseth it according to his pleasure but yet he is and hath declared himself to be alwayes ready to pity and shew mercy to the indigent and that he will rejoyce over his servants to do them good Deut. 30.9 Jer. 32.41 Ps 35.10 c. O ye of little faith I why do ye then fear and by your unbelief obstruct your own mercies If saith (p) Profluens largiter spiritus nullis finibus premitur nec coercentibus claustris intra certa metarum spatta refraenatur manat jugiter exuperat offluenter nostrum tantum sitiat pectus pateat quantum illuc fidei capacis afferimus tantum gratiae inundantis haurimus Cypr. lib 1. epist 2. Cyprian ye had faith to receive he hath a hand to give without measure above all that ye can think or ask Thus we have as it were Gods natural propension to do good to his creatures to which 2. we may add that morall obligation to shew mercy to his servants with whom he hath made a Covenant he to whom none of the creatures could set bounds nor oblige hath of his own good pleasure made known to us in his promises that way of mercy in which he will walk towards us so that now we have the credit of heaven and the truth and fidelity of the great King morgaged as it were for our security and shall we still fear and distrust and by our jealousie and unbelief dishonour the high and lofty one who hath stoupt so low as to bring himself under the obligation of a (q) And not one promise but so many and concerning not some few and small things but whatsoever may make for our good and happiness here and hereafter 1 Tim. 4 8. 2 Pet. 1.3 and therefore the Apostle there had reason to admire the exceeding greatness and preciousness of the promises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promise and to confirm it by an oath that by two immutable
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
judgment Ah! what can we answer for this desperat negligence and contempt when we must give an account of our stewardship But as for such as prize their prividedge and make conscience of their duty they would take heed least frequency and custom make them not formal and customary and that they do not undervalue and slight this heavenly exercise because they are oft employed in it it is not a vain thing it is as (e) Deut. 32.47 Moses said of the commands your life Thy wants tryals and difficulties do every day recur thou hast as much need of help of grace and of mercy to day as at the first and why shouldst thou slack thy hand especially since a dead lazy formal prayer is no (f) See Part. 2. Ch. 2. Sect. 1. Condit 5 better then no prayer and is a provocation and abomination rather then an acceptable sacrifice Prayer is thy work trade and great employment O Pilgrim of Zion and wilt thou slight thy calling because thou must daily be employed in it But ah the (g) Luk. 16.8 children of this world are wiser in their generation then the children of light O! if we would learn of the world our duty will any man slight and become superficial in the works of his calling because he is continually exercised therein but on the contrary will rather labour to mend his work and to (h) Fabricando fabrisimus learn by doing to do better What is the market come down are thy hopes less or thy encouragments fewer why then art thou become more remiss and negligent doth the King chide with thee for coming so oft and (i) Is 62.7 giving him no rest or doth he upbraid thee with former favours nay doth he not rather challenge thee for thy unkindness and invite thee to come more frequently yea and alwaies never (k) Isa 62.6 keeping silence nor holding thy peace day or night the ofter thou comest the welcomer thou wilt be and the more thou hast received the more will yet be given unto thee Mat. 25.29 Mark 4.25 PART IV. Of the return of prayer IN the fourth and last part of this Treatise we will speak 1. of the certainty of the return of prayer and the different waies the Lord observeth in answering his honest supplicants 2. of the Lords hiding himself from the prayers of the wicked yea and of his own people when they return to folly and 3. be way of conclusion we will hold out several motives to stir us up to the serious and frequent performance of this solemn exercise with an answer to objections CHAP. I. Of the success of prayer what the Lords hearing of prayer doth import how it may be known and why the Lord doth not alwaies answer the prayers of his servants after one and the same manner THere be here several particulars to which we shall speak in order 1. that the Lord will alwaies hear those prayers that can lay claim to a promise 2. for removing the great stumbling block of prayer-less souls we shall endeavour to show 1. what an answer to prayer doth import 2. what are the different waies the Lord observeth in answering our prayers 3. that the Lord alwaies heareth the regular prayers of his servants but at no time the prayers of the wicked 3. we will propound some marks and evidences for discerning the success of prayer 4. we will modestly enquire after these holy ends and designs why the Lord will not alwaies give the particular mercy that was desired even when he accepteth and answereth their prayer Sect. I. The Lord will certainly answer all those prayers that are grounded upon the promises 1 Joh. 5.14 15. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us and if c. Isa 45.19 I said not unto the seed of Jacob seek ye me in vain A wight man we use to say never wanteth a weapon this is the Christians motto none can rob him of his arms enemies may assault and fight against us yea they may prevail and tread upon us they may spoil us and disarm us and take away from us all such weapons as they use against us but yet when devils and men have done their worst the Christian stands alwaies girt with his armour of proof it is out of the enemies reach our magazine is in a high and impregnable rock which cannot be stormed it s (a) Eph. 6.11 13. the armour of God and he who made it doth still keep and preserve it though he gave it to us for our use yet he is still the owner and keeper both of it and of those in whose hands he puts it Eph. 6.11 13 14 16. The Christian if he prove not false to his Master and faint-hearted without cause can never be brought so low as to render his sword no enemy can force him to yield and therefore he only is the truly worthy and invincible man he will not and cannot upon any terms submit or be overcome he disdaineth to capitulate with an enemy whatsoever conditions of peace are dishonourable to him he must prevail and carry the day Eph. 6.16 Rom. 8.37 Jam. 4.7 Now prayer is a main (b) Eph. 6.18 And it is there last placed not as if it were the least part of it but because it importeth and maketh use of all the former parcel of this armour which supposeth and girdeth all the rest fast to us and therefore frequently carrieth the name of the whole preces lachrymae sunt arma Eecclesiae prayers and tears according to the old saying are the arms of the Church as none are able So neither will any labour to rob them of their arms though some mocking others insulting will upbraid them with them but let such mock on yet wo to them if they use these arms against them their malice plots and machinations if David pray that the counsel of Achithophel may be turned into foolishness it will not stand and being rejected it will prove an occasion of his ruine 2 Sam. 15.31 and 17.23 whether persecutors fall or prevail they are hastening their own ruine and though the prayers of the Saints be not directed against their persons nor for their eternal destruction yet the Lord in justice doth thus punish incorrigible enemies at length and in the mean time the Lord is treasuring up wrath against them and many a time poureth out some visible judgment upon them here and if there be any way or mean for reclaiming of them the prayers of the persecuted will prevail so that the Saints prayers never return empty this sword is never drawn nor this bow bent in vain and therefore may fitly be compared to the bow of Jonathan and the sword of Saul which are said never to return empty 2 Sam. 1.22 Honest supplicants are like these left-handed Benjamits which could aim at an hair-breadth and not miss Judg. 20.16 And this is the
naturae desiderio procedentem Deus audit ex pura misericordia Thom. 22. quaest 83. art 16. in corp testimony of his general bounty kindness and propension to shew mercy and do good to all his creatures thus he maketh his Sun to rise on the evil and on the good and sendeth rain on the just and on the unjust Mat. 5.45 Thus he is kind to the evil and unthankfull and thus he satisfieth the desire of every living thing Luk. 6.35 Psa 145.16 And as 1. thus to be an evidence of his bounty So also 2. that he may manifest his long-suffering and patience towards the vessels of wrath he will with-hold deserved judgments and follow them with outward mercies Rom. 9.22 And thus he will show that he is what he is called Rom. 15.5 the God of patience not only by working it in his Saints but by exercising it towards all men 3. To allure them and lead them in to repentance Rom. 2.4 This is the end of the (k) Finis operis licet non operantis work and dispensation which though wicked men may abuse to their own ruine yet the Lords counsel must stand they cannot frustrate his holy designs however they pervert his work 4. The Lord will do good to the wicked and satisfie their desires when they offer them up prayer-waies to him to evidence his approbaton of and delight in the prayers of his servants he will so far welcom and regard the very picture of prayer as to give some benefits of a common providence to show the power and prevalency of a regular and a well qualified prayer and to encourage his people to the frequent and incessant practice thereof to raise up their hearts to an higher esteem of prayer and to strengthen their faith and confident expectation of a return to their prayers thus in testimony of our tender respect to a dear friend we will welcome and show kindness to any who is like and doth resemble such a person and thus the Lord taketh notice of Ahabs fasting and prayers 1 King 21.39 But you will say doth not the Lord say Obj. Ans because Ahab had done so therefore he would c Ans Yet Ahabs humiliation was not a proper mean as not being right qualified nor such as the Lord required yet it gets the name and the reward not for it self but as being a sign and shadow of that which should have been and thus the Lord did hearken to Ahab not for his own sake nor for his prayers sake but to evidence his high esteem of that duty when performed aright 5. The Lord will thus satisfie the desires of the wicked for the trial of his honest servants their faith and patience must be brought to the touch-stone and be as many other waies So also assaulted by this temptation and that often proveth a very strong one Psa 73. where we will find the servant of God sore put to it and much shaken His feet were almost gone his steps had wel-nigh slipt when he considered how the wicked had all and more then their heart could wish while he was plagued and chastened every morning thus also Psa 37. Psa 17. from ver 9. Jer. 12.1.2 Habak 1. from ver 13. c. But this doth add very much to the trial when the wicked prosper in their oppression of the Saints when the Lord seemeth to reject his people and their prayers and in his providence to smile upon their enemies and this was the case of the Saints and the occasion of their sad complaints in some of these Scriptures now cited as Hab. 1. Ier. 12. c. But 6. this may not only be for trial but also for correction and a paternal castigation of the people of God for their sins when the Lord is wrâ—th with them he sets up the right hand of their adversaries and makes their enemies to rejoyce Psa 89.38 42. c. 7. The Lord will thus deal with the wicked in judgment and in wrath You will say how can it be possible that these good things can be given in wrath they seem rather to be pledges of love Ans These things in themselves are mercies and should lead us in to repentance and make us fear and love the Giver but yet those venemous vipers suck poyson out of these sweet flowers and thus in the issue these blessings according to that sad word Mal. 2.2 prove cursed and hurtfull When the Lord purposeth to show his wrath he endureth with much long-suffering and entertaineth with many favours the vessels of wrath fitted for destruction Rom. 9.22 Mercies abused degenerat into curses and prove dangerous snares and occasions of sin and misery hence kindness thus shown to the wicked is called by an ancient misericordia omni indignatione crudelior mercy more terrible then any rod and judgment And another comparing the affliction of the Saints with the prosperity of the wicked calleth the one misericordia puniens mercy punishing and the other crudelitas parcens fury and indignation sparing Wo (l) Male ergo usurus eo quod vult accipere Deo potius miserams non accipit pro inde si hoc ab illo petitur unde homo ladatur exauditus magis metuendum est ne quod posset non dare propitius det iratus Aug. just in Joan. tract 73. to him who gets his will to his ruin the Lord many a time in (m) Aliquando Deus iratus dat quod petis Deus propitius negat quod petis Aug. de verb. dom serm 53. mercy with-holds from his children what he giveth in wrath to enemies the prosperity of fools shall destroy them Prov. 1.32 and not only their abundance and having more then their heart could wish but their necessary accommodations their food and raiment their table and that which should have been for their welfare becometh a snare a trap and stumbling block unto them Psa 69.22 The success and prosperity of the wicked becometh an occasion both of sin and misery first of sin and here we (n) Qui nimios optabat honores Et nimias poscebat opes numerosa parabat Excelsae turris tabulaâ—a undeâ—altior esset Casus impulsae praeceps immane ruinae Quid Crassos quid Pompeios evertit illum Adsua qui domitos deduxit flagra Quirites Summus nempe locus nulla non arte petitus Magnaque numinibus vota exâ—udita malignis Juven satyr 10. might instance several particulars as it proveth an occasion of pride (l) Sed quae reverentia legum quis metus aut pudor est unquam properantis avart Ad scelus atque nefas quodcunque est purpura ducit Juven Sat. 14. if the Lord grant the desires of the wicked they will exalt themselves Psa 140 8. Secondly of impenitence security and self pleasing when Ephraim became rich and found out substance in all his waies he said no iniquity should be found in him Hos 12.8 when the ground of the rich man
(Å¿) We are not now speaking of spirituals which have no place here because these shall not be with held no not as to their measure and degree as may appear from Patt 1. Chap. 7. Sect. 2. indifferent and may in the use prove serpents to sting thee and not bread to nourish thee and so could not be given to thee when such but in wrath But if thou hast learned to pray as thou ought'st submitting to him who is (t) Isa 28.29 wonderfull in counsel and excellent in working to the only wise God and thy compassion at Father who will not give thee a stone in stead of fish and confining thy desires within the bounds of the promise for these indifferent things only then fall under the promise when hic nunc they are good to us as hath been shown Part 1. Chap. 7. and Part 2. Chap 2. if thou hast thus learned to pray aright thou needst not doubt of the success of thy prayers but maist be assured that though thou hast not gotten the particular that thou named in thy prayer yet thy prayer hath been heard and answered the true sense and meaning whereof must be this (u) 1 Tim. 1.17 O Lord thou knowest what is good for me to have or want and this is the mercy that I desire if it may prove a mercy and blessing indeed but otherwise let me rather want it then have it in wrath and to be a snare unto me So that every prayer for outward and temporal things must have a condition either tacite or expressed and so must have two parts and members and as we pray for such a supposed mercy upon supposition of expediency and conveniency So we pray against it and that it may not be given upon supposition of inexpediency and hurt Hence its evident that the Lord in denying when the condition of expediency faileth or delaying till it be placed doth hear and answer thy prayer and if he did give the particular he would not answer but reject thy prayer for under both parts of the supposition this is it which is absolutely said and askt Lord do thou as a wise and tender father make choyce for thy foolish child and do as to the particular desired what may prove for thy glory the good of the Church and thy servants comfort advantage and eternal happiness And when we thus pray if the Lord did not with-hold what would be for our hurt for otherwise as we may suppose from Part. 2. Chap. 2. Sect. 2. and what here followeth when these outward things would prove good for us they will not be with-held and if he did give the particular we named he should not answer our prayers nor fulfill his promises nor do according to our faith and expectation nor according to our trust in him or that fatherly care and providence he exerciseth towards his chosen ones but in with-holding what we thus desired in the supposed case of inexpediency he answereth all those ends and engagements And upon the former ground we may yet further argue 1. what is only conditionally askt if the condition fail it is not askt and what is only relatively and in reference to such an end loved and desired when it will not conduce unto but rather hinder and obstruct that end it is not loved and desired but rather hated and loathed But the Saints pray for these outward and temporal things only conditionally and relatively as we have seen Part 1. Chap. 7. Sect. 2. and in the present case the condition faileth and their subserviency to the great end and therefore they being thus cloathed with such circumstances they are not askt not desired and therefore their prayers cannot be said to want an answer because these are not given 2. Such conditional petitions must have two parts and those opposit according to the nature of the condition viz. that such a particular may be given upon the supposition of expediency and upon the contrary supposition of hurt and inexpediency that it may be with-held and not given now both these conditions cannot concur as being opposit and so both these parts joyntly and in sensu composito cannot subsist nor be askt and one of them and that the best and which only in the supposed case is desired and shall I say absolutely x askt is alwaies heard and answered (u) When the condition is placed and included an bypothetical proposition be coâ—eth absolute conditionâ—lis pâ—sita couâ—â— one fit absoluta even then when the particular is not given 3. If our prayers must not be thus resolved and so thus heard and answered when the particular is denied as we would 1 prove forgetfull of our main and great unsiness and the one thing necessary in not asking in subordination threunto and 2. as we might prejudge the Church and wrong others who may be also concerned therein So. 3 we might be injuâ—â—ous to our own selves in reference to our self ends which then must rule and mislead for what knowest thou but in the denial there may be a reservation for some greater mercy of the same nature and kind which would have been obstructed by â—â—y getting what for the present thou so earnestly desired if thou hadst come to such a place and hadst been put in such a station and condition of life as thou didst so greedily cover that might have obstructed thy greater preferment and better accommodation in the world and then again â—â—y getting such a particular might bring along with it some sad and heavy cross which the having of such a mercy could not counter-ballance and therefore the Lord in his love and in his pity may prevent such a great evil by with-holding a less good And thâ—n wâ—at hath been said in reference to the prayers of the wicked that they are not accepted heard nor answered aâ— being 〈◊〉 abomination to the Lord when the particular they desired is given may serve as a second ground for illustrating the present point concerning the Lords hearing and answering the Saints prayers when the particular is not granted As there will hear be found parity of reason though upon contrary grounds So the ends and designs keeping still the opposition will appear to be proportionably alike by comparing what hath been here said concerning the one viz. the ends propounded in the dispensation of those mercies to the wicked with what followeth Sect. 4. concerning the trials and disappointments of the Saints only in the general now we may suppose that as the Lord in wrath giveth to the (y) Eph. 2.3 children of wrath that which through their folly and abuse becometh a snare and occasion of their ruine So in mercy he with-holds from the vessels of mercy what would harm them and become a temptation and occasion of their hurt and therefore as he answereth â—ot the prayers of the wicked when he giveth them their hearts desâ—re So he answereth the prayers of his servants when he withholdeth the particular they
of performance an impenitent bold sinner dare not cannot pray importunatly and in faith and thus the prayers of secure sinners must be naught and many wayes defective so that this sort of sins doth bring a long and must be accompanied with the former a guilty supplicant will not pray to purpose but supposing his prayer were regular yet his sins would out-cry his prayers while David though an eminent Saint was praying he heard a voyce crying and pleading against him hence he complaineth Psal 95.3 that iniquities or as it is in the Hebrew the (d) verba iniquitatum Ar. Mon. words of iniquity prevailed against him We will not now enquire whether he complaineth of his own personal sins or the sins of them for whom he prayed it being evident that here he regrateth the prevalency of sin against his prayers and that he heard its voyce and cry You will say it could not be the voyce of Davids own sins which he heard he not being then guilty of any such sin as could obstruct an answer to his prayers wherefore he had not repented and humbled himself and whereof he had not obtained a pardon and a pardoned sin is as no sin Ans Albeit a pardoned sin cannot hinder the acceptance of our prayers yea nor their answer and success yet it may hinder their acceptance in reference to such a particular temporal mercy as is desired and repentance sometimes cannot though it be a promising and necessary mean remove or hold off temporal rods though it will prevent the evil and hurt that might thereby redound for then the sting and curse will be taken out of the rod and it will be turned into a blessing and the Lord thereby will do us good Deut. 3.26 2 Sam. 12.13 14. 2 Sam. 24.10.13 Nay the Lord may justly punish Israel for the sins of penitent and glorified Manasseh many years after his death Jerem. 15.4 But yet neither the sins of others nor our own sins after they are pardoned can hinder the (e) Jam. 5.1.16 effectual fervent prayer of the righteous from availing much such a prayer cannot want an (f) See Cha. 1. Sect. 1 2. answer nor prove unsuccessefull whatever be the Lords dispensations towards such an one in respect of his outward and temporal state and yet if there be any mean for obtaining outward prosperity and success this is it yea it will and must prevail for that end if that be for such a one his spiritual and eternal happiâ—ess But sin not laid to heart will hide God's face from his people that he will not hear them when they cry Isa 59.2 If we hearken not to God's voyce he will not hearken to ours if we obey not his command ments he will not fulfill our desires The promise of audience hath the condition of obedience annexed unto it ye shall ask what ye will and it shall be done unto you saith our blessed Lord but upon this condition that ye abide in me and my words abide in you Joh. 15.7 And is there not a fitness and decency in such a dispensation and a suteable proportion between such a sin and it's punishment which the Lord holds forth to be observed by us Zech. 7.13 Therefore it is come to pass that as he cryed and they would not hear so they cryed and I would not hear saith the Lord of hosts See also Prov. 1.28 Isa 1.15 Ier. 11.11 c. Thus the Lord doth justly require us and his dealing with us runs parallel and keeps a fit proportion with ours towards him and who will think that the Prince should answer the traytors supplication so long as he continueth in his rebellion and disobedience Sect. II. Who are they whose prayers the Lord will never hear nor answer By what marks and characters may such be known With a word of direction to them who fear lest their names be written in that black roll Prov. 1.28 c. Then shall they call upon me but I will not answer they shall seek me early but shall not find me for that they c. ALbeit the Lord cannot be said to hear the prayers of any unregenerat person by vertue of a Covenant pleaded in the Mediator such not being as yet in Christ nor brought under the Covenant Yet the Lord in mercy and free grace and of his absolute soveraignty doth some times so far accept the endeavours and prayers of natural men which from sense of sin and a desire though quickened by a common operation of the Spirit yet natural of pardon that he giveth the desired mercy for he having appointed prayer to be a special mean of regeneration he will thus bless his own Ordinance with success albeit it be not so and so qualified as we shew at some length Part 1. Chap. 5. But the question now is when wicked men come to such a state that prayer will be no more a mean to do them good when they may be said to have lost the season and opportunity of audience and to have let slip the day of grace and acceptable time and that they may yea and that many indeed do come to such a state may be made appear from several Scriptures as Prov. 1.24.28 Psa 18.41 Micah 3.4 Isa 1.15 Jer. 14.12 Jer. 11.11 Ezek. 8.18 Iob 27.9 c. Hence the exhortation To seek the Lord while he may be found and to call upon him while he is near Isa 55.6 and it is said of the godly that they will call upon the Lord in a time when he may be found Ps 3.62 and thus the Sun may be said to set upon some before their day come to an end though they have the ordinances of life and the means of grace constituted with them and in this respect and as to us who know not the Lords purpose and secrets the day of grace may be said not to be yet past to such yet there may be a judicial stroke upon many hearts and the time in which the Lord might be found may be past and gone as to them But we will not now meddle with that high point of induration but shall confine our selves within the bounds of the present enquiry and shall 1. offer some marks and characters whereby such may be known who have let this acceptable time pass and 2. we shall propound some few particulars for clearing difficulties that may here occur with a word of direction to such as fear lest this may be their case As to the first though the Scriptures do not hold forth any general and infallible rules whereby we may here judge and pass a peremptory sentence yet both Scripture and experience do point out several grounds of fear and from thence we shall briefly offer some few signes and characters whereby we may more then probably guess and conjecture whose names are written in this black roll And O how terrible and awaking may such a point be and with what amazement should secure sinners were they not judicially
fore-fathers and in which they themselves were born and brought up and thus if such had been born under popery or Mahumetisme they would have been as zealous for either of these as now they are for the truth And may it not seem strange that neutrality should make a man a zealot if he deserve that name who hath no love care nor diligence and is it not as strange that negligence should prove an occasion of stedfastness But yet since such Gallio's have no love to matters of soul-concernment and no desire to be troubled in hearing or learning any thing of that nature from whatsoever hand therefore as they do not much regard the preachers of righteousness So neither will they readily hearken to false teachers and thus are not in great hazard to be seduced What then though thou be not an herotick yet thou mayst be an atheist and which of the twain is worst though thou art not a speculative yet thou mayst be a practical heretick though thou never wast tainted with any speculative errour in the fundamentals of our Christian faith yet thou mayst be poysoned with practical errours in the vitals of our Christian life albeit thou be sound and orthodox in points that are to be believed yet thou mayst be a gross heretick as to the rule of our practice and the right way to happiness And thus we come to the second branch of this character 1. Practical heresie in which too many among us are concerned and among many practical heresies which might be named we shall only mention two or three which as they are near in kin and seldom separated So are most dangerous and pernicious having from time to time sent so many souls to hell where the Gospel is purely preach'd and the first of those heresies doth set up a new and anti-scriptural way to heaven a broad and easie way in which men may walk and take along their lovers and idols with them there is room enough in that way they may joyn hands and walk in it together And such as are tainted with this heresie and ah who are they who do not embrace it do esteem the narrow way a mystery and paradox which precise and conceity people do cry up because it is singular and would make others believe that they walk in it that they might be admired but as for themselves they will not be so rigid and unreasonable they know that godliness imports a change and that they must be new creatures and do something that they may come to heaven and the greatest length that the most will go is to abstain from some scandalous gross pollutions and be ready to cry out against such sins with the best and they will go to the Church and countenance publick ordinances and perhaps they will follow some form of family-worship yea and of private devotion they will say and yet their heart be silent their prayers every day and who can espie any fault in them and what needs more they will not be righteous over much for why should they destroy themselves Eccles 7.16 and thus they stint themselves and such a length they will come but not one step further though the Lord by his word and works and by his messengers who come to them in his name warn them of their danger and desperat folly they will not be so cruel as to wrestle and fight with their bosom friends nor so violent as to take the kingdom of heaven by force nor will they be at the pains to work out their salvation with fear and trembling to run as in a race for the prize that is set before them and to sweat at their duty and they know not what use the affections have in Gods service they have heard of such a thing as mortification self-denial zeal tenderness c. but they look upon these as empty notions and which do rather hurt then profit those who exercise themselves in them And thus those men become secure and think it needless to be at any more pains to make sure their calling and election what needs more they have peace but can it be otherwise since the strong man is kept within and therefore he will not assault it Sathan is not so foolish as to awaken those who are securely sleeping in his bosom and they will not be so cruel as to rouse themselves out of that sweet dream and cast themselves upon the rack nay they have closed the doors and windows that no warning or threatning counsell or invitation may enter in and have stopt their ears that they may not be molested with the cryes of Gods faithfull messengers who must say they have liberty to speak what they will but we know what we should do and therefore let them speak on so that unless the omnipotent arm of the Almighty by a sort of miracle pull them out of that snare into which they are so far plunged they must perish without remedy If Ministers could preach down this damnable error and once convince people of this strong delusion what a change and reformation in all ranks of people might be seen lawyers would not have so many clients nor Physitians so many Patients coming to their doors to ask their advice counsell as ministers would have mourners coming with tears in their eyes confessing their folly and enquiring after the good old way the narrow and safe way in which they must walk to Zion and saying with the trembling Jaylor Act. 16.30 Sirs what must we do to be saved We may not stay to confute this desperat and soul-destroying delusion but as to that place Ecel 7. we grant that there may be a nimium and too much in externals and that Papists Pharisees and Formalists of whatsoever stamp or profession may add unto the rule and when they have supererogated and vexed themselves in their voluntary acts of worship and devotion have this question put to them but who required these things at your hand yea and 2. there may be an indiscreet and unwarrantable rigidity and severity as to things lawfull and commanded which may be very grievous to our selves and troublesom to others but while we walk by the rule both as to the mater and maner of performance there is noâ— hazard of excess especially as to the inward acts of love knowledge estimation desire hope dependence and delight in God to which these secure fomalists are so great strangers who x having a form of godliness deny the power thereof resting upon some few outward and liveless performances to whom we will now say no more but in the general warn them that he who thinks himself holy enough is yet a stranger to true holiness Phil. 3.12 2 Pet. 3.18 c. 2 Practical heresie The second practical heresie is the ground and foundation of the former and it is a fond opinion and conceit that the grace mercy and goodness of God discovered in the Gospel doth grant a toleration to sin
and that the covenant of grace doth give a dispensation from the law and yield a great deal of liberty so that it is needless now to aim at perfection men must repent and believe and so say they we do but we cannot away with the acuracy and strictness of some puritans we are not now (y) Rom. 6.14 under the law but under grace we know that God is mercifull and Christ hath died for sinners and let ministers say what they please we will trust in God and in our dear Saviour and hope to speed as well as the precisâ—st puritan We spoke of the obligation of the law Sect. 1. and shall now only show that this wofull errour is a monster of many heads for 1. it denieth Gods justice and saith that the righteous Lord will acquit and clear the guilty contrary to his name whereby he proclaimed himself Exod. 34.7 And its observable that there his mercy hath the first place and is amplified by several expressions as if that were the great and main property whereby the holy one would be described yet by way of anticipation and to prevent this delusion this caveat is added that yet for as mercifull as he is he will by no means clear the guilty thus also after the prophet Nahum had asserted the Lords kindness and forbearance he tells secure sinners that this is nothing to them they will never taste of his goodness for saith he though the Lord be slow to anger yet he will not at all acquit the wicked But they notwithstanding all his goodness mercy and forbearance shall perish in their iniquiries and the reward of their hands shall be given unto them Nah. 1.3 Isa 3.11 2. It denieth Gods holiness and that (z) Habak 1.13 he is of purer eyes then to behold iniquity and thus it must have been to no purpose for the Apostle to exhort us to holiness because we have to do with a holy Lord 1 Pet. 1.15 16. albeit the Lord himself once and again press this motive as Lev. 11.44 Lev. 19.2 Lev. 20.7 c. 3. It denieth the Lords truth and fidelity in fulfilling his threatnings as if these were set down in the Scriptures only to terrifie fools or children but these men know God to be more mercifull then to damn his own creatures and honest servants and the Apostle John think they was too rash and uncharitable in saying that he who committeth sin is of the devil and that he who is born of God doth not yea cannot sin but purifieth himself as he is pure 1 Joh. 3.8 9.3 And St. James was too strict and precise a puritan while he affirmeth that though a man should keep the whole law yet if he offend in one point he is guilty of all Jam. 2.10 4. It separateth Christs offices denying him to be a King and Prophet for though those men would close with him as a Priest and lay hold on that sacrifice he once offered for sin as a perfect medicine to cure all their diseases yet they (a) Luk. 19.14 will not have him as a King to reign over them nor as a Prophet to reveal the safe and narrow way to salvation And thus by separating Christs offices they are separated from him and while they quit two parts they are deprived of the third 3. Practical heresie The third practical heresie is embraced by too many infatuated people who think that they may love God and serve the devil that they may give God their heart while they give the devil their hands and that they may believe in Christ though they keep not his commandments And such will say though we cannot be so strict and precise as some folk yet none love God more and though we often sin against him yet we daily (b) Like the French King who would swear and then kiss his crucifix and then swear again c. repent and ask Gods mercy we are sorry for all our sins and would fain serve God better but we cannot help it and we are sure to keep our hearts for God and we hope he will accept our good meaning and the will for the deed and will never be so cruel as to damn so many well meaning folk who mind him no ill but love him with all their heart though they cannot do all they should c. Oh! that our eyes were a fountain of tears that we might weep and lament the mad security and desperat folly of those wretches what is it not one of the most ridiculous paradoxes to mean well and do ill such a gloss like that of Orleans manifestly destroyes the text our hearts and intentions are a riddle and mystery not only to others but also to our selves and our actions and doings are the best commentary on that obscure text hence while the Prophet complained of the hearts deceitfulness and desperat wickedness which could be known and searcht out by none but the Lord yet acknowledgeth this commentary Jer. 17.9 10. as if he had said do not deceive your selves with your good meaning and the honesty of your hearts for they are exceeding deceitfull but remember this the Lord will render to every man according to his wayes and doings ah who is able to bewail this desperat deceit such as thus mistake the way will miss the place they aim at such as think they mean well and do ill while they think they are on the way to heaven are going post to hell hence (c) Sed aiunt quidam Deum satis habere si corde animo suspiciatur licet actu minus fiat itaque si salvo metu side peccare hoc est salva castitate metrimonia violare salva piâ—tate parenti veneâ—um temperare sâ—c ergo ipsi salva venia in gehen nam detrudentur dum salvo metu peccant Tertul de paenit cap. 5. an ancient Doctor said well Such saith he as can give God their heart believe love and fear him and yet sin against him that is keep their chastity and yet violat matrimony shall in mercy be sent to hell and with such a supposed pardon of their sins as they had faith and love to God as their sins made no breach upon their love to him So neither shall their punishment make a breach upon his mercy towards them Ah fool I must not our faith be evidenced by our works Jam. 2.18 20 c. and our love by our obedience and keeping of his commandments Ioh. 14.15 21. Ioh 15.14 1 Ioh. 2.5 c. O! if while thou layest hold on Gods mercy and Christs death with thy unclean hands thou wouldst remember that without holiness none shall see the Lord except as a judge coming to take vengeance on them Heb. 12.14 and that Christ will become the author of eternal salvation unto such only though to all those as obey him Heb. 5.9 We might add to these several other damnable delusions as so many branches coming from the former cursed root
Philippi the chief city of that part of Macedonia Act. 16.12 after such an extraordinary and promising invitation to come and help that people as he got Act. 16.9 and yet how small a harvest did follow there being by his ministry in that place converted only one merchant woman Lydia with her family and with much a do the jaylor for first the earth must quake and the prison-foundations shake and it's doors open before his stout heart did tremble or would yield and open to Christ ver 14 15.26.29 And now a dayes how few are they who make conscience of their wayes and are working out their salvation with fear and trembling Ah! do not the wicked lives of many who are reputed good Christians their formality in the worship of God their negligence neutrality and indifferency in maters of soul-concernment their pride avarice self-love and self-seeking make it too manifest though there were no such thing recorded in the Word that of the (f) Mat. 22.16 Mat. 22.14 c. many who are called and hear the Gospel only a few are chosen and shall be saved but ah who doth ponder and lay this to heart our neighbours and kins-folk are daily leaving us and going to the pit and yet we their foolish (g) Ps 49.13 posterity and acquaintance approve and follow their way and while we see them die as they lived and perish in their security and vain confidence we are ready to say their end was peace and they died well and is not this brutish stupidity an evidence that we are lying under a judicial stroke since thus (h) Mat. 13.14 15. hearing we do not understand and seeing we do not perceive nor lay to heart that we might escape the like snare and be converted and healed and were there no more but the want of sense and feeling while you hear or read such a terrible discovery of the lamentable state of so many among you that were enough to allarm you for had not your hearts been harder then an adamant with what terror and pricking of conscience would you have cryed out Wo's me I have too good reason to fear lest I be one of that number who are plagued and forsaken of God and who must perish eternally If there were any such marks whereby we could discover when men would die or suffer any considerable loss in their state and outward condition and if accordingly we did warn a whole Congregation that one of them should die in a day or weeks space how earnestly would all enquire yea would any be at rest till he knew whether or not he were the man The disciples were not more anxious when they heard that one of them should betray their Master nor did they more earnestly ask (i) Mat. 26.22 Lord is it I is it I then every one would ask and say is it I is it I that can live no longer But yet while not one in a Paroch but perhaps all except one are warned from the word of truth of the eternal ruine of both soul and body yet how negligent careless and secure are they and have we not then reason to lament and say ah desperat sinners (k) Gal. 3.1 who hath thus infatuated and bewitched you But to say no more to such sleepers who deserve not to hear one word more till they be awaked in hell I would turn me to others if I knew where to look Ah! are there none who will hear or lay their deplorable case to heart Ah! must I be silent or else suppose what I cannot see and imagine some to be so affected awaked and terrified by this discovery or any such like warning from whatsoever hand ah will none tremble while they see themselves to hing over the mouth of the pit by a small threed which may be broken before they draw their breath Is there no mourning captive who seeing himself taken and held by this wofull snare will in much anguish of spirit horror and confusion say ah is there no remedy though my case seem desperat yet is there no (l) Jer. 8.22 balm in Gilead are my wounds so incurable that the great Physician could not heal them are there not bowels in the God of mercy to receive me yet were it now in vain to lay out my desperat and hopeless condition to him would he not hear if I should call on him I have alas destroyed my self and hitherto rejected all his counsel and therefore it were a just thing with God to laugh at my calamity and mock when my fear cometh and to hide his sace from my prayers Prov. 1.26.28 To such as are in this sad condition I have some few things to say partly by way of warning and caution partly by way of counsel and direction and partly for supporting and strengthening (m) Heb. 12.1.2 the feeble knees and lifting up the hands that hang down And 1. beware lest thy fear and apprehended danger feed thy lusts and desperat security and make thee say with them Isa 22.13 1 Cor. 13.2 Let us eat and drink for to morrow we shall die if we must perish let us take a merry life of it so long as we may certainly that were a wrong course for being eased of your fears and that which would without remedy bring you to destruction the premisses are sad and terrible but the conclusion drawn from thence is mad and desperat and thus you bind as with strong cords that wofull threatning to your own backs and by making it a plea for thy brutish sensuality and desperat contempt of the means thou proclaimest thy hypocrisie and that thy fears were not real but pretended and thus makes it appear that thou indeed art the man who hast reason to tremble and fear as being caught in the snare out of which thou wilt never escape Ah! but were your fears real and if you did seriously desire to be eased of them you would rather take such a course as the people of Nineveh did in a case much like to this they being under a sad and as it would then have appeared most peremptory threatning yet say they who can tell if God will turn from his fierce anger and for their part they turned from their evil wayes and humbled themselves before the Lord crying mightily unto him and ye know what the event was God repented of the evil that he had said he would do unto them and he did it not Jon. 3. But let me tell thee O secure and desperat sinner who wilt be at no pains and yet complainest of the terrors of the Almighty as thou began with the mercy of God abusing it and encouraging thy self from thence to add sin to sin and to continue in thy wicked wayes So after thou hast served thy turn with that most glorious attribute which should have led thee in to repentance thou now takest thy self to his justice and threatenings as if these did chase thee away and hold thee
help of the Spirit Page 332 There are no theandrick actions Page 37 What faith did Adam in innocency act Page 530 We should pray for all men Page 260 Christ our altar and Priest Page 324 To pray alwayes what it importeth Page 668 c. Whether the Angels and Saints in glory pray for us Page 78 We may not pray to Saints or Angels Page 106 Whether all good floweth from the suggestion of good and all evil from the suggestion of evil Angels Page 362 367 Angels why called Seraphims Page 446 Whether Angels may be said to pray and to pray in faith Page 531 The wicked receive nothing in answer to their prayers Page 704 721 A delay or denial may be a gracious answer to our prayers Page 711 Whether the Lord alwayes answers when he hears prayer Page 720 Rules for discerning an answer to our prayers Page 723. c. The appropriation of works and attributes to any of the persons of the glorious Trinity not exclusive except in the mystery of incarnation redemption c. Page 569 Aquinas his empty speculations Page 17 Our assurance confidence and boldness admitteth a latitud Page 345 The necessity of attention the impudence and tergiversation of the Popish Doctors Page 427 The Atheists great prejudice against prayer removed Page 701 B Mr. Baxter interpreted Page 336 The blasphemy against the holy Ghost unpardonable Page 239 Whether we may pray for such as are guilty of that blasphemy Page 249 C Calmness after prayer an evidence of faith in praying Page 525 There are not three first causes and principal Agents but one onely Page 569 Characters of such as will never be heard Page 763 c. Of the many that are called few only are chosen Page 767 Christ's intercession see the first Table Page 34 c. Whether Christ's prayer that the cup might pass was heard Page 70 Whether all Christ's prayers on earth were mediatory Page 75 Whether we should pray to Christ as Mediator Page 104 Whether we may ask any mercy in Christ's name to them for whom he died not Page 271 Christ hath removed from us a two-fold incapacity of drawing nigh to God Page 299 We must ask in Christ's name see the first Table Page 301 c. Some Gentiles knew Christ 312 Whether the Jewish Church and the Disciples before Christs death tendered up their prayers in Christ's name Page 318 When we pray for the Church how alwayes heard Page 486 The Saints prayers the Church treasure Page 295 Why the Lord will often rather make a compensation then give to his honest supplicants the mercy in kind which they askt Page 734 In what sense prayer is said to be conditional Page 194 What is askt conditionally is not askt if the condition fail Page 713 Whether confession of sin be a part of prayer Page 19 Confused knowledge a medium between ignorance and distinct or more perfect knowledge Page 309 Whether and in what sense we should be content with a small measure of grace Page 227 We should continue instant in prayer Page 456 541 Several motives to continue instant in prayer with an answer to objections Page 791 c. What copy should we set before us in working out our salvations Page 643 A voluntary covenant the ground of conveighance of all good to the Saints from the Father thorough the Son by the holy Ghost Page 577 Of cursing and imprecations Page 664 c. D Popish praying for the dead confuted Page 233 Deadness and indisposition in prayer it's kinds causes and cure see the first Table Page 602 c. Deadness excuseth not our negligence or ommission of duty Page 637 The decrees of God are not our rule Page 816 142 c. A delay or denyal sometimes a gracious answer of prayer Page 711 Why the Lord delayes to give what at length he will give Page 736 Sathans design in moving to good Page 369 The desire needs not an interpreter Page 23 We should said a Divine pray desperatly Page 449 Devâ—ls and the damned in hell cannot pray and why Page 83 A spiritual disposition necessary in prayer Page 409 Whether doubting believers may pray in faith Page 497 Prayer considered as a duty and as a means Page 9 E The efficacy effects and fruit of prayer Page 2 473 698 What end should we propose in prayer see first Table Page 415 c. An exhortation to pray for enemies Page 273 Whether we may pray for incorrigible enemies and haters of godliness Page 268 Enlargement in prayer an evidence of faith Page 521 Whether we may be too much enlarged in prayer Page 648 Whether the Saints use to be more enlarged in private or publick Page 650 Popish enthusiasme Page 648 Euchites confuted Page 669 Whether we may pray for any evil either of sin or suffering Page 652 Example a bad rule Page 150 The condition of expediency doth not diminish the fulness of the promise Page 483 The Saints experience of the success of prayer Page 513 The Popish explicit faith Page 313 F Whether the unconverted may pray in faith Page 99 Whether the Saints may pray for the reprobat in faith Page 255 We should especially pray for such as are of the houshold of faith Page 277 Of the Popish blind faith with four degrees of their explicit faith Page 313 What faith required in prayer see the first Table Page 460 If we walk not as children we cannot call God Father Page 519 It 's not presumption but a duty to call God Father Page 559 c. Five bonds whereby a child of light walking in darkness may lay hold on God as a Father Page 564 Why Christians most ordinarily address themselves to the Father Page 575 What kind of fear required in supplicants Page 435 Fervency required in prayer Page 442 Whether it be a mercy to have our formal and cold prayers answered Page 651 729 Of frequency it 's necessity and fruit Page 656 693 It's foolish to fret because of the prosperity of the wicked or the Saints afflictions Page 718 G We know not but the Lord may have mercy on all this generation Page 264 272 The Gentiles not left without a testimony concerning Christ Page 312 Prayer considered as a gift and as a grace Page 9 The Lord alwayes giveth what we ask in faith or what is better Page 477 The Popish glass of the Trinity Page 120 How we should conceive of God when we draw nigh to him in any Ordinance Page 553 c. We may worship God absolutely not actually minding the personal relations Page 581 Whether our prayers may be said to move God Page 822 Papists have made many new gods Page 107 Mr. Goodwins assertions concerning Christ's intercession considered Page 62 Grace how it should be askt Page 211 The measure and degree of grace must be absolutely desired Page 214 Whether grace may be abused Page 223 227 Whether we should submit and be content with a small measure of grace Page 227 Whether
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
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