and thou wilt say with Paul in a like case 1 Cor. 15.8.9 I was as one born out of due time I am the least of all Saints that am not meet to be called a Saint because I c. And thus thou wilt also resolve with him ver 10. by the grace of God to labour more abundantly then others and thou wilt often put up this question to thy soul ah what shall I render to the Lord for his marverllous loving kindness toward me ah what shall I do and what can I suffer for the honour of his great Name whom I have so much dishonoured and that I may become a good example to those whom I have so much and so oft scandalized thou must after that be in some sort a non-such if thou be such as thou ought'st to be Thus we may see that the present point though most dreadfull and terrible yet doth not exclude any mourning penitent from pardon But lastly that no obstruction may seem to lye in the way of such we will speak a word for clearing that place Prov 1.26 27 28. c. where the Lord threatneth to reject all their tears prayers and endeavours Ans 1. some perhaps may think to elude the present difficulty by affirming the meaning of that threatning not to be absolute but conditional so that we may not from thence conclude that any who was in such a case ever did or shall cordially pray to God and that he will refuse to answer their effectual fervent prayers since only by way of supposition it is said though they should call yet he would not answer nor regard their complaint as the offer of salvation made to the reprobat if they believe and repent doth not import that any such ever did or shall repent and be saved So on the other hand neither doth this threatning imply that any who fall under it should in truth call upon the Lord and he hide his face from their prayers and therefore if the Lord pour out the Spirit of prayer upon thee this threatning needs not discourage thee but thou mayst be confident that either thy name is taken out of that threatning or that it was never included in it But this answer seemeth not to be satisfactory 1. because its contrary 1. to all the invitations and promises made to the penitent what ever have been their former provocations and course of life 2. those general propositions so frequently held forth in the Gospel viz. (q) Act. 2.21 whosoever shall call on the name of the Lord Jesus shall be saved (r) Mat. 11.28 all that labour and are heavy loaden may come to Christ and he will give them rest c. Hence orthodox Divines do not scruple to yield to the Arminians these hypotheticks if Iudas had repented and come to Christ for rest he should have been saved if (Å¿) Gen. 4.16 Cain when he went out from the presence of the Lord had poured out his soul before the Lord he would not have been rejected c. and there is good reason for such an hypothesis since it may be reduced to an universal categorick and absolute enunciation viz. All true penitents and sincere supplicants Paul Peter c. were saved but that hypothetick for which this answer doth plead cannot be resolved in any categorick that is true nay it hath not so much as one instance or particular whereupon it might be built for no man did ever seek after the Lord and call upon him in truth who did not meet with an answer of peace But 2. if that hypothesis were true then every door of hope must be shut against such penitents for though they should mourn and cry to God yet he would not hear nor answer to what purpose then should we exhort such to repent and call upon the Lord there is not a word of command or exhortation in the Word that hath not a promise by way of motive and encouragment annexed to it and we need not run to those Scriptures in which the Lord universally promiseth that whensoever a sinner shall return from the evil of his doings and seek his face he will receive him graciously since the words immediatly both going before and following viz. ver 23. and 33 do hold forth with the exhortation to such as were lying under that sad threatning to turn and seek the Lord a promise and intimation of mercy if they should answer his call and invitation and therefore though this threatning be most peremptory yet it doth not exclude a condition exception and limitation for the manifestation of the riches of free grace as hath been shown 2. Then as to the scope and sense of these words Prov. 1.26 We Ans the Lord there threatneth to reject not such a prayer as we have described and can plead a promise and to which we did exhort but such a prayer as may be in hell it being nothing else but a brutish howling because of some outward rod and calamity and though such a complaint be directed to the Lord as the words ver 28. do imply yet the motives being carnal and their ends selfish it s no prayer in God's account though it get the name and such cryers may be said to call upon the Lord yet it is not such a prayer as may lay claim to a promise albeit the Lord sometimes out of his general bounty may answer such a cry and give to such supplicants their request when he sends leanness into their soul Psal (t) I deny not that in such publick mercies aud deliveranees as the Psalmist there mentioneth the Lord may have respect to his Saints and their prayers and for their sake do good to a multitude 106.15 43 44. c. But though thus he may pity his creatures in misery and answer their carnal desires yet for such as are lying under that sad threatning Prov. 1. he will (u) Yet neither thus is that threatning so absolute but it may as in Ahab c. admit a condition and exception in reference to some holy end and design at which the Lord may aim at in such a dispensation laugh at their calamity and while they thus call upon him he will not answer we have a parallel Scripture Hos 7.13 14. whereas he threatneth to destroy them notwithstanding such carnal devotion so he tells them that their prayers deserved not the name as not proceeding from an humble and sincere heart We unto them for they have fled from me destruction unto them because they have transgressed against me and they have not cryed unto me with their heart when they howled upon their beds they assemble themselves for corn and wine and they rebell against me But though the Lord reject such carnall prayers yet this needs not discourage thee who offerest up to him a broken and contrit heart a sacrifice which he never did nor will despise Ps 51.17 Ps 34.18 But since the Saints are ready here to stumble a
not pray for the measure of grace after that maner we pray for temporals Page 222 A third evasion confuted Page 223 Whether grace may be abused and become a snare ibid. And yet the adequat cause why temporals should not be askt absolutely is not because they may do us hurt and become snares Page 225 As to spirituals we may ask the thing and the condition though we may not ask conditionally Page 226 Whether we should submit and be content with a small measure of grace Page 227 We are not straitned in the promise but in our own bowels Page 230 How we should desire spiritual and how temporal mercies Page 231 Sect. III. For whom should we pray Page 232 Why we should pray for others ibid. We should not pray for the dead the popish Doctrine confuted Page 233 The blasphemy against the holy Ghost unpardonable the Rhemists confuted Page 240 Whether we may pray for such as have thus sinned unto death Page 239 249 Whether we may pray for reprobats as such Page 241 Whether in our prayers for others we may add this proviso if they belong to the election of God Page 242 268 Whether in praying for the salvation of others we may add this clause especially for believers Page 244 If the decree of reprobation were made known to us whether we might pray for such as we knew to be included in it Page 246 Whether the reprobat upon supposition that they knew the Lords decree and purpose never to show mercy unto them were notwithstanding oblieged to pray for themselves and to use the means Page 247 Whether a prohibition added to a known decree should lay a restraint upon us Page 249 There is a great difference as to the object of our prayers between those who are already cast into hell and such as are yet in the land of the living and under the means though they be reprobat Page 254 Whether we may pray for such in faith Page 255 Some distinctions for preventing objections with a brief recapitulation Page 257 Whether we may love those whom the Lord hateth Page 259 Ve must pray for all men Page 260 Distinctions brought by some Divines examined and rejected ibid. Some arguments for this conclusion with an answer to objections Page 262 We know not but the Lord may show mercy to all this generation Page 264 272 How the care of all the Churches lyeth upon every Saint Page 264 Whether we may pray for incorrigible enemies Page 268 Objections answered Page 269 Whether the holy Spirit will dictat a prayer for a reprobat and whether Christ while on earth prayed for such Page 269 Whether we may ask any mercy in Christs name for those for whom Christ died not Page 271 An exhortation to pray for enemies Page 272 We are in a special manner oblieged to pray for our relations for the Church of Christ for Kings and Rulers for the Kingdom and place of our abode for and with our families Page 274 Especially for such of those as are of the houshold of faith Page 277 As Pastors must pray for their flocks so they for Pastors and because too few do minde their duty it is pressed by several motives Page 279 The general point with it's several branches pressed by way of exhortation Page 286 The Saints prayers the Church-treasury Page 295 If thou pray not for thy self the prayers of others will not profit thee Page 296 CHAP. VIII We must pray in Christs name Page 298 We lye under a two-fold incapacity of drawing nigh to God and Christ hath removed both Page 299 Three grounds of the prevalency of prayer Page 300 Though we must pray in the holy Ghost yet not in the name of the holy Ghost but only in Christs Page 301 What it is to ask in Christs name ibid. Why we must ask in Christs name Page 304 How Gospel mysteries were known to the Jews Page 308 A confused knowledge is a medium between ignorance and perfect knowledge Page 309 What was the least measure of saving knowledge which was then necessary Page 310 The Gentiles not left without a testimony concerning the Messiah Page 312 The consent of the Popish School-men Page 313 Of their blind and implicit faith with four degrees of explicit faith from Suarez ibid. De necessitate praecepti medii Page 315 Whether any obtain for Christs sake who do not know his name nor ask for his sake Page 316 Whether the Jews did tender up their prayers in Christs name Page 318 Whether the Disciples did expresly pray in Christs name before his death Page 320 Whether we may be said to ask in his name in respect of the habitual intention of the heart Page 321 Whether temporals must be askt in his name ibid. A word of exhortation and reproof Christ our Altar and Priest his work constant and equal Page 329 CHAP. IX Of the help of the Spirit Page 328 Prayer the ladder that reacheth the heavens Page 329 The necessity of the help of the Spirit Page 330 Whether those who are not led by the spirit of Christ dwelling in them viz. such as are yet but under some legal preparations and on the way to conversion may meet with acceptance Page 332 How the Spirit helpeth us to pray Page 333 Mr. Baxter interpreted Page 336 The actual assistance of the Spirit is 1. to actuat 2. to strengthen 3. to direct 4. to encourage Page 337 There be many impediments both from within and without Page 338 The Spirit helpeth 1. to make choice of fit objects 2. to propose right ends 3. to pray aright as to the maner c. Page 340 Our confidence and boldness admitteth a latitude between the full assurance of faith and a probable expectation there is a middle hope Page 345 A word of rebuke 1. to the presuming Justitiary 2. to the blasphemous Atheist Page 346 A word 1. of encouragement 2. of exhortation to the Saints Page 348 Whether Sathan worketh immediatly or only mediatly on the mind and will Page 351 Arguments for an immediat impression Page 352 How Sathan representeth objects to the mind Page 353 Whether Sathan knoweth the secrets of the heart or hath power over it to bow and turn it Page 355 What is that vail the Lord hath drawn over the heart Page 356 Sathans immediat access to the heart needs not discourage the Saints Page 360 We are not enough sensible of the Lords bounty and tender care towards us in keeping this roaring Lyon in iron-chains ibid. Yet Sathans power and malice must not be made a cloack to excuse or extenuat our sins Page 361 Whether all sins flow from Sathans temptation Page 362 And whether all good proceedeth from the suggestion of good Angels Page 367 The consideration of Sathans power and malice should make us first humble secondly sober and watchfull thirdly to live in a continual dependance upon God fourthly frequent in prayer fifthly thankfull Page 564 It is not our fault that Sathan
tempteth us but that we comply with his temptations Page 365 Sathan transforming himself into an Angel of light may stir us up to do what is upon the mater good Page 369 Some think that Sathan cannot assume the perfect shape of a man which certainly holdeth proportionably in his spiritual transformation ibid. Four crooked designs of his in-moving to what is good ibid. His motions to good differenced from the motions of the holy Spirit in respect of first the matter secondly the end thirdly the manner fourthly the rule fifthly the time and sixthly the effects Page 373 A word of use Page 380 Some characters whereby divine motions may be distinguished from natural and moral motions Page 381 Whether the unconverted may taste the good Word of God and the powers of the world to come Heb. 6.4 5 Page 388 A word of application Page 394 PART II. Of the qualifications of prayer The spiritual Priest-hood is perpetual Page 397 It is a mark of a false and hypocritical Church to plead for the work done however it be done ibid. We would take heed what prayers we offer up to God Page 398 401. The scope of this part with its division Page 399 CHAP. I. Some previous qualifications and pre-requisits as first the state and condition of the person which in dispensing of favours is a most considerable circumstance Page 401 Secondly our walk and conversation must be regular and answerable to our profession engagements and relation Page 407 Thirdly and more directly we would maintain a spiritual and praying disposition Page 409 Fourthly we should actually prepare for the work Pagans would prepare before they c. Page 410 Here 1. exercise and frequency 2. watching 3. meditation are required Page 411 Fifthly we must propound a right end Page 415 There is a fourfold end viz. 1. sinfull 2. natural 3. moral 4. spiritual Page 417 The creature may be made a subordinat end Page 418 How we may know when the creature is idolized and made our ultimat end Page 419 421 Whether we should alwayes actually mind the glory of God Page 423 A word of use Page 425 CHAP. II. Some concomitant qualifications of prayer Page 426 Sect. I. First attention Papists deny its necessity pleading for a virtual attention which rather belongs to the purpose and intention of the heart Page 427 The popish tergiversation Page 429 Their self-conviction Page 431 Secondly reverence and godly fear what kind of fear here required and what its object Pag 425 Thirdly humility Pag 436 The popish arrogancy their abominable doctrine concerning merit their confessions and mocking of God Pag 419 437 What this humility importeth Pag 439 It is not inconsistent with but rather the foundation of confidence and filial boldness Pag 440 Some evidences of the want of humility as to any considerable measure Pag 441 Fourthly truth and sincerity and what it importeth ibid. Fifthly importunity fervency and zeal Pag 442 A fervent supplicant will not be driven away from the throne of grace by first delayes secondly threatnings thirdly commands or fourthly reproaches Pag 447 We should saith a reverend Divine pray desperatly and why ibid. Why the Angels are called Seraphims Pag 446 The Christians motto nil obiter Pag 450 Whether we should pray importunatly for temporall mercies Page 452 Witches say the Lords Prayer backwards and too many titular Christians imitat them herein ibid. Sixthly watchfulness Page 453 Seventhly constancy and frequency Page 454 The begger must wait till an alms com and not give over Page 456 It s one thing to be weary of another to weary in prayer Page 457 Sect. II. Eighthly faith Page 459 The excellency necessity and noble effects of faith Page 460 What to pray in faith importeth Page 461 There is a peculiar and special as it were kind of faith here required and what it is not Page 462 What positively it is Page 464 471 Divines usually insist rather upon its pre-requisits then on that which properly importeth Page 464 What orthodox Divines in their disputes with the Papists plead for Page 465 Five reasons to prove the main assertion Page 466 Whether faith can assure the supplicant that he shall get the particular in kind Page 470 What good cometh by prayer in answer to our particular desire when we obtain not what was ask't Page 472 Whether we must doubt of the promise when we doubt of the success of our prayers Page 469 Seven fruits of prayer from Bellarmin that patron of lip-devotion Page 473 Prayer will bring in for the present something sutable to our exigence need and present condition Page 475 The Lord alwayes giveth either the mercy in kind or what is better for us Page 477 Eight arguments for confirming this certain though little belived point ibid. If we had gotten many of our desires we had been undone Page 481 It s for our advantage that the promise of audience hath the condition of expediency annexed and now the promise is more full sweet and comfortable then if it were absolute and universal Page 483 Three cases which would appear not to fall under the condition of non-expediency first when we pray against sin secondly when we pray for spiritual mercies and thirdly for the Church and publick mercies Page 484 An answer to the first ibid. An answer to the second and third Page 486 Whether faith in the object be no less required then faith in the subject and whether we have any ground to expect an answer to the prayers that are put up for unbelievers ibid. What kind of faith should we act in praying for others and what is its object Page 489 Objections answered 1. I fear lest I be not in the state of grace and upon what ground then may I be confident that my prayers shall be heard Page 494 2. Obj. It s hard for weak believers to know the meaning and extent of the promises Page 497 3. Obj. The promises as Divines usually affirm are to be understood with the exception of the cross Page 498 Some grounds for strengthning and supporting our faith as first the Lords infinit mercy and tender bowels Page 500 Secondly his truth and fidelity Page 503 Medina his impious gloss or rather his blasphemous denying and calling in question the Lords fidelity ibid. How we may know whether we doubt of the promise or of our own state and condition whether we be in the faith or not Page 505 Thirdly his infinit power Page 508 Whether the Lord now worketh any miracles or the equivalent ibid. Fourthly That name and title the Lord takes to himself the hearer of prayer Page 510 Fifthly the consideration of such persons and prayers as have met with success Page 511 Sixthly the experience of all Saints who only are fit judges and have a right to the promise of audience Page 513 Seventhly The many and binding relations under which the Lord stands towards the Saints the tender bowels of all the persons of the Trinity their proper
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
prayer Page 711 How our prayers for temporals ought to be resolved Page 712 Wha◠〈◊〉 only conditionally and relatively askt when the end and condition faileth is not askt Page 713 The Lord alwayes heareth his Saints if not according to their desire yet for their profit Page 716 Though all things come alike to all yet these are not alike to all Page 717 It is brutish folly to fret because of the prosperity of the wicked or the afflictions of the Saints Why we must pray for temporals though we may not be anxious about them Page 719 Whether the Lord alwayes answereth when he heareth the prayers of his children Page 720 The wicked receive nothing as a fruit of prayer Page 721 Sect. III. Rules for discerning when our prayers are heard Page 723 Rules for knowing when our prayers are heard though the particular be with-held Page 724 How we may know whether our mercies are dispensed to us by a common providence or in return to our prayers Page 725 Some cautions for improving aright the foregoing rules Page 728 Whether those mercies that are given to the Saints when they are cold and formal in prayer be given in mercy and in answer to such prayers Page 729 Sect. IV. Why the Lord will not alwayes grant our desires but will rather give some other thing in lieu and consideration of what was askt Page 734 Why the Lord delayeth to give what he purposeth at length to give Page 736 CHAP. II. When and whose prayer the Lord will not hear Page 738 Sect. I. What be those sins that in a special maner obstruct the Saints prayers ibid. Albeit a pardoned sin cannot obstruct the acceptance of prayer yet it may obstruct the giving of several temporal mercies Page 742 Sect. II. Who are they whose prayers the Lord will never hear or answer Page 743 When do the wicked come to such a state as prayer will be no more a mean for their good Ans Page 744 Ten characters of such wretches 1. such as do not profit under a powerfull ministry page 745. 2. hypocritical professors ibid. 3. old gray-haired sinners p. 746. 4. such as have abused many and great talents p. 747. 5. those who have often resisted the holy Ghost and the checks of their own conscience p. 748 6. such as were once near the kingdom of God but are now fallen back p. 749. 7. stubborn and presumptuous sinners p. 751. 8. hereticks both speculative and practical where are instanced three too common and damnable practical heresies p. 752. 9. earthly-minded covetous worldlings p. 761. 10. mockers of piety haters of God and of his servants and who revile their faithfull monitors Page 762 Obj. Who loveth not God Ans Page 763 A word of application Page 766 Few of those who are called are chosen and shall be saved p. 777 but should be Page 767 A word to the convinced and trembling sinner 1. by way of warning and caution 2. by way of counsell and direction and 3. by way of encouragment Page 780 The place Prov. 1.26 c. considered it doth not exclude any mourning and sincere penitent from pardon Page 787 A word of caution for preventing the Saints stumbling and misapplying the former threatnings to themselves Page 789 CHAP. III. An exhortation to continue instant in prayer with an answer to objections Page 791 Sect I. Several motives to stir us up to the constant and serious practice of this duty Page 792 Sect. II. Several objections propounded Page 815 Neither the decrees free promises or love of God do give a discharge from this duty but rather are notable encouragements to continue constant therein Page 816 Whether our prayers may be said to move God the common answer not satisfactory eight considerations for clearing the question Page 822 A word of exhortation by way of conclusion Page 828 THE SPIRITUAL SACRIFICE OR A TREATISE Wherein several weighty Questions and Cases concerning the Saints communion with GOD in Prayer are propounded and practically improved BY Mr. Alexander Pitcarne Minister of the Gospel at Dron in Strath-Ern PART I. Of the nature of Prayer 1 Pet. 2.5 Ye are an holy Priest-hood to offer up spiritual sacrifices acceptable to God by Jesus Christ Edinburgh Printed for Robert Brown and are to be sold at his Shop at the Sign of the Sun on the north side of the Street over against the Cross 1664. TO THE READER I Am not very anxious nor shall I now spend many words for satisfying those who knowing how the most part of my time hath been imployed have told me they did not expect to see me first appear upon such a subject But for thy satisfaction Christian Reader I shall briefly show the occasion of writing and now publishing this Treatise forbeaâ—ing at this time to give an account of my former Studies and whether or not any (a) Gen. 38.29 30. Zarah hath drawn back his hand while this Pharez hath broken forth Having not long after the Lord called me to the Ministery made choice of our blessed Lords fare-well Sermon Joh. 14. c. that sweet and excellent portion of Scripture to be the ground and subject of that Doctrine I was to preach to this people every Lords day in the fore-noon reserving for the afternoon some word of warning exhortation reproof c. as the Lord would direct me and their need and the occasion did require when I came to the 13. and 14. verses of that 14. Chapter which contain such an ample and full promise concerning the success and return of prayer as a most powerfull motive to the serious and constant practice of that duty and as a reviving cordial and notable incouragement under all our tryals and afflictions I resolved to stay a while on that excellent and usefull Theme making choice of suteable Texts for unfolding the several particulars which belong to that head not having then the least thought to publish these Sermons especially considering that so many able Divines had already laboured in that field but when I observed my Meditations to pitch on those things I had not met with in those Authors I looked upon that as an invitation to prosecute that work and to write at length what I purposed to deliver and not to mark only some brief notes as my custom for the most part is of what I was to enlarge in the Pulpit And having brought that work to some close though I was conscious of my own weakness and not ignorant how critical this luxuriant age is yet I did at last give way to the publishing of it when I considered that the times call for such a Peece though performed with greater dexterity having also met with some invitation and incouragement from some who occasionally heard and others who had seen some of these Sheets So much briefly concerning the rise and design and having in the subsequent Preface spoken a little of the excellency necessity usefullness singular advantages success and fruit of Prayer
2. To pray is but to seek Mat. 7.7 O! but if thou wouldst find thou must seek with all thy heart and with all thy soul Deut. 4.29 Thou must seek God diligently Heb. 11.6 Thou must first seek the Glory of God and prefer holiness to the world Mat. 6.33 otherwise though thou wouldest seek God daylie thou wouldest not meet with successe Is 58.2.3 If thou choose not the fear of the Lord though thouseek him early thou shalt not find him Prov. 1.28 29. And therefore we are commanded to adde wrestling and striving to our seeking that we may prevail Rom. 15.30 3. If we will but knock or cry it will be opened to us Mat 7.8 O? but it is the cry of such as fear him that he will hear Ps 145 19. If we harken not to God while he calleth and cryeth to us in his word we may cry howl and complain as much as we will and he laugh at our calamity and mock when our fear cometh Prov 1.24 26 28. Hos 7.14 It s true our Prayers and praises are the fruit of the lips Heb. 13.15 Our tongue must be employed in honouring our God and the lips that are thus employed must not be feigned Ps 17.1 They must follow the heart and expresse what it enditeth Ps 45.1 Thy words must be the fruit of meditation Ps 5.1 The eyes of the Lord are upon the righteous and his ears are open to their cry but the face of the Lord is against them that do evil to cut off their remembrance from the earth Ps 34.16 17 And then if thou wouldst have the door opened unto thee while thou knockest thou must open to Christ while he stands at thy door and knocks Rev. 3.20 Otherwise though thou wert his spouse he will withdraw for a while and shut the door upon thee Cant. 5.2 6. 4. To Pray is but to desire for the Lord will satisfie the desire of every living thing Ps 145 16. O! but whatever the Lord out of his general bounty doth for satisfying the natural desires of bruits and brutish men yet as a father he will not bestow covenanted mercies upon any who are not his children he will thus only satisfie the desire of them that fear him v. 19. and of such as walk humbly before him Ps 10 17. 5. We need do no more but look unto God and he will save and deliver us Is 45.22 O! but thou must look unto him with the eye of faith and with a mourning eye thou must in bitternesse look upon him whom thou hast peirced Zech. 12.10 He that looks to God for good things must shut his eyes from seeing evill Is 33.15 16 17. Otherwise thou mayest till thine eyes grow dimme look for peace but no good will come and for a time of health and behold trouble Jere. 8.15 14. 6. If wee draw nigh to him he will draw near to us with mercies Ja. 4 8. O! but we must draw near to him with the heart and not with the mouth only the Lord is nigh only to such as are of a broken heart and will only save such as be of a contrite spirit Ps 34.18 But wo to them that draw nigh to God with their mouth and honour him with their lips and remove their heart far from him he will draw nigh to such but in wrath and judgement Is 29 13 14. If such open their mouth he will lift up his Hand against them O! but if thou hearken to what proceeds from the mouth of God and walk not in the lust of thine own heart then open thy mouth as wide as thou wilt and God will fill it Ps 81 10 11. 7. If we will but lift up our hands unto him we will be satisfied Ps 63.4 5. O! but first we must lift up our soul Ps 25.1 and then lift up holy hands without wrath and doubting 1. Tim. 2.8 We must wash and make our selves clean otherwise the Lord will hide his eyes when we spread forth our hands Is 1.15 16 c. As to the second sort of expressions the Scripture sheweth how the Saints should be enlarged in Prayer and that often they have (a) Is 40.31 mounted up with wings as Eagles when they look towards the Throne and that they have run without fainting and weariness that they should cry (b) The pagan King could preach this point of Divinity mightily unto the Lord Joh. 3.8 and pour out their heart like water before his face Lam. 2.19 and pray night and day exceedingly 1. Thess 2.10 and make their bed to swim and water their couch with their tears Ps 6.6 and alwayes labour fervently in prayers Col. 4.12 and (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Metaphor from the Grecian Games and Combats in which as the Poet saith Multa tulit fecitque puer sudavit alsit vid. Scap. lex § 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Hammâ—nd on 1. Thess 2.8 strive and wrestle as in an agony Rom. 15.30 and pray alwayes watching thereunto with all perserverance â—ph 6.18 and never faint in praying Luk 18.1 and seek God diligently and with the whole heart and soul Heb. 11.6 Deut. 4.29 never hold their peace day nor night and keep no silence Is 62.6 Ps 22.2 and ask in faith nothing wavering Jam. 1.6 and still wrestle with tears and supplications untill they prevail Gen. 32.24 26. Hos 12.4 c. Thus the Saints should be and have been enlarged upon special occasions trials and temptations while the Lord hath poured out upoh them the spirit of supplication and hath filled their sails with a more then ordinary gale and if thou hast not met with such trials praise him who hath condescended to thy weakness but make not what should be a mark and scope at which thou shouldst aim a mark and rule whereby to judge of thy state and condition or of Gods accepting of thy performances and oblations CHAP. III. Prayer described 1. Pet. 2.5 Ye are an holy Priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ WHat Bias the Philosopher from an heroick moral Principle could say when his Countrey Priena was spoiled that enemies could not spoil him his baggage was light and could easily be transported for said he I alwayes (a) Omnia mea mecum porto Quaemea sunt virtus dat ars baec omnia mecum Porto Reus ad Symb. Fl. Pl. Valent. Imp. carry all mine about with me this may every true Israelite more truly say and upon better grounds There be two lessons 1. That of self denyal Mat. 16.24 2. Of true contentment Phil. 4.11 12. which cannot be learned in all the pagan Academies in the world It is the honest Christians incommunicable propriety to know with him Phil. 4.12 how to want and how to abound but though he can well bear the want of so many things yet he cannot while in the field surrounded with enemies while in this wilderness and exposed to the violence of so many robbers
members I do not think that in heaven there will be no use of the (d) Vid. Paraeum in locum tongue the Scripture seemeth to imply the contrary Rev. 15.3 and 14.3 and 7.9 10. and 5.9 c. Not that with Hymeneus and Philetus 2 Tim. 2.18 I did think that the (e) Cajetan in 2. Tim. 2.18 Si novissemus istos sicut neverat illos Timotheus intelligeremus de qua secta Paulus loquitur yet it seemeth certain that they denyed any further resurrection resurrection is past already or that the spirits of just men made (f) Heb. 12.23 perfect had tongues and bodily organs wherewith they praise God or that these things were not represented to John in a vision but because that form of representation doth import 1. That the Angels and Saints in heaven do rejoyce when it goeth well with the Church And 2. that they expresse their joy by praising God in that way and manner that agreeth and is sutable to their nature and condition which though it be performed by the will and understanding yet well deserveth the name of a (g) Hence in the Schools this kind of expression is called a Speech vide Scholasticos de loquela Angelorum Song for God stands not in need of words and outward symbols Yea and 3. in that mention is made of singing speaking yea and crying and that with a loud voyce it would appear that thereby is insinuated that if these blessed spirits had tongues they would imploy them in praising of God and that after the resurrection both soul and body in their own way and capacity shall joyn and be imployed in that blessed work and if our exalted Saviour in any case imploy His tongue to speak will He not can we imagine that He will not bestow one word for His afflicted members that for those whom He so dearly loveth as to (h) Rev. 1.5 wash them in his own blood He shall not once open His mouth I think none will scruple to say that Christ as man doth truly and formally praise God and though they do not make mention of His words yet they do not deny or exclude them and I know no reason either why we should scruple to say that He doth as truly and formally though not in such a (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nazianz. orat 2. de filic servil way as while He was on earth pray Amongst the reformed Divines I have perused (k) D. Hammond on Rom. 8.26 34. D. Hamond and M. Neuton and M. Goodwin have expressed themselves most clearly in this point the first affirming that Christ doth really pray for us and joyn His Prayers with ours c. but Mr. Neuton more fully we have saith this (l) M. Newton on Ioh. 17.10 pag. 268. reverend Author an Advocat in Court who continually hears at hand on all occasions to (m) Postulat tum factomon strando signa passionis tum merito offerendo pietatem qua passus est Cajetan in Heb. 7.25 shew his father all his wounds and all his scars all the prints and all the marks of his bitter bloody sufferings ah Father may he say when there is any thing in agitation for his people remember what I have endured for them in this flesh of mine what I have suffered for them in this body here before thee look upon these wounds and scars and for my sake be gracious to them do not deny them their petitions do not reject them for their un-allowed and bewailed imperfections And Mr. (n) M. T. Goodwin triumph of faith from Sect. 5. chap. 6. Inter pontistcios vid. Valent in 3. q. 21. p. 1. as 3. Swarez Tom. 4. de incar disp 45. sect 2. de statu rel tract 4. lib. 1. de or cap. 10. Sect. 15. Tolet. Maldon in 16. Ioh. Goodwin saith that Christs Intercession is most properly and truly such But you will say when doth He thus pray for His servants we cannot imagine that our blessed Lord doth alwayes pour out vocall Prayers and though that were granted yet He having so many servants exercised with so many tryalls and standing in need of so many mercies what ground may such a supplicant say have I to beleive that my Saviour is now saying to the Father Lord be gracious to such a poor one Ans 1. Such as will thus object do seem to lay too much weight upon that which we only propounded in a problematick way Albeit some weak Saints who are much affected with sensible demonstrations of Christs love and care may draw some comfort from His words yet it is a grosse mistake to think that mentall prayer doth not as well prevail with God or that our Saviour would be lesse mindfull of and compassionat towards His people though He did not pour out words in their behalf There is no question amongst the godly and orthodox concerning Christs bowells and care nor concerning the acceptance and successe of Christs Intercession however it be performed but only concerning the manner and way that is most sutable to His glory and exaltation and as to that there is some diversity of opinions Yet 2. this objection will also have place against Christs willing and desiring which I think should not be questioned as well as against His words and the expressing of those desires for though the mind and will be more active and comprehensive then that the tongue can follow and expresse all the thoughts and purposes that are there yet Christs humane will being of a finite capacity though advanced to the greatest height of Glory and Majestie that the creature is capable of it cannot at once by so many distinct and particular acts be conversant about all the severall cases of the Saints on earth and so cannot offer up a particular desire for every Saint in every condition And thus for compleating the comfort of believers under their severall tryalls and exigences we must look up to the divine Nature and rest (o) Ps 57 1. securely under the shadow of our blessed Mediator who is God and man and in this (p) D. Tilen synt part 2. disp 10. sect 16. omnium hominum preces audire addit ille offerre divinae in pontlfice nostro naturae opem desiderat passim tamen hac ipsa thesi no tatadocet Christum ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro nobis interpellare vid. thes 12. 20 disp 12. thes 34. System Opis disp 20. D. Tilen hath hit right when he saith that it requires the help of the divine Nature at once to hear the Prayers of all the Saints on earth but in that he affirmeth the divine Nature to interceed for us and to present our Prayers we cannot joyn with him for the reasons brought against the holy Spirits intercession Can Prayer be separated from religious adoration and can (q) Vid. Thom. 2 2. quaest 81. art 3. ad 1. quaest 84. art 1. ad
these spiritual sacrifices of prayers and praises which deluded idolaters do offer up unto them As for that glasse of the trinity in which they imagine the Saints to behold all things that concern them and so what prayers are offered up unto them many Papists long since have dasht it in pieces as being ashamed of such a groundless invention So Scotus Bonaventura Gabriel Câ—â—â—m and (i) Quos simpliciter illud coÌ„mentum rejicere affirmat inter quos enumerat ipsum Thomam sect 9. omnes Thomistas sect 14. omnes Theologos sect 15. ex quorum placitis argumentatur contra hoc fictitium speculum Mart. Becan theol schoi part 1. tract 1. cap. 9. q. 13. others whom the Jesuit Becan citeth and followeth to which we may add Henricus Gandavensis quoâ—â— 6. art 4. whom (k) Dom. Bannez in 1. tom 1. ad quaest 12. art 8. Bannez will have the first who removed the black from the back of that glass and our learned Country-man Io. Major in 4. sent dist 49. quaest 5. So that (l) Quilibet beatus videt in verbo hee est in essentiâ divinâ tanquam objecto cognito ut explicatur ab aliis ea omnia quae pertinent ad suum statum ut docent communiter omnes theologi cum S. Tho. 1. p. q. 12. art 6. haec Alvar. in 3. quaest 10. art 3. disp 55. § it Didacus Alvarez hath wronged himself while he would abuse the reader in making him believe that all Theologs with Thom. 1. part quaest 12. art 6. but as he hath mistaken the thing so also he or the Printer the figure for in that sixth article Thomas speaketh not one word to that question but art 8. do teach that the Saints by beholding of God do (m) Rectè Calvin in 1. Cor. 13.8 imaginantur inquit Papistae sanctos ex reftexo lumine quod haebent ex conspectu Dei videre totum mundum sed profanum est figmentum prorsus gemilitium quod Aegyptiacam Theologiam magis recipit quam Christianae philosophiae conveniat c. see in him all things that belong to their state You will say what prospect have they who reject this glass found for the Saints to look down from heaven to earth Ans Martin (n) Becan loc cit Becan for healing the wound he had made bringeth three sorts of plaisters nor knowing any thing on which he could rely 1. The report of those who daily come from earth as if the dead after their arrival in heaven made it their work to shew to their brethren what was doing on earth when they removed from it 2. The relation of Angels as if these ministring Spirits for the heirs of salvation did minister unto them after they were brought home to their Fathers house they are indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are ministring Spirits to them who shall be not to these who already are heirs and inheritors of salvation Heb. 1.14 3. Revelation from God as if the Lord did say unto them pity such and such a man for he prayeth unto you but will not the Lord rather pity and shew mercy of himself then wait upon and thus as it were deal with others that they may deal with him for that effect And then I would ask what warrand they can produce for such a revelation and how they came to know it before it was revealed unto them and whether it be an extraordinary dispensation or not whether the Lord maketh such a revelation to the Saints immediatly or by some signes and instruments and what these are c. (o) Bell. de sanct beat lib. â— cap. 20. Bellarmine finding himself at a loss here having alledged four opinions of the Roman Rabbies he leaveth the question with this uncertain determination that one of these four viz. that dream of the glass of the Trinity is most probable and another viz. the last of Becans subterfuges concerning divine revelation is more fit and efficacious for convincing of haereticks and that the other two are not satisfactory We may fitly here alledge Erasmus his pithy Sarcasme as being more pertinent then Arguments while we have to deal with such obstinat adversaries There was one saith (p) Apud Chemn loc cit pag. mihi 296. he who in the time of a storm being in great danger and seing every one to run to his tutelar Angel reasoned thus with himself If I should now call upon our Nicholaus to whom the care of Sea-men is committed perhaps he will not hear me and is ignorant of my hazard and though he know my condition and hear what I say yet what know I but he may be so busied and taken up with the complaints of others that he hath no leasure to help me therefore he resolves to take the surest and shortest out and immediately to run to God in Christ who is able and willing to pity us and who hath commanded us to call on him in the day of trouble and promised to deliver us Ps 50.15 Surely that (q) Vid Chem. ibid. Nobleman that was with George Duke of Saxony at the time of his death did rightly determine the controversie that was among the Moncks some counselling him to pray to Mary some that he would pray to the Angels others to this and that Saint O! saith this Nobleman your Highness as to civil and politick affairs used alwayes to say that the streight way was the shortest and best wherefore then suffer ye your self to be misled by looking after these Maeanders these crooked and by-wayes and do not rather directly run to God in Christ who is able and ready to help all these that come unto him Arg. 4 4. We must pray in faith nothing wavering Jam. 1.6 But Papists cannot pray to Saints in faith they must waver and doubt 1. of their warrant for there is no such thing enjoyned in the Word as we shall hear themselves confess O but saith the Lord what thing soever I command you observe to do it thou shalt not add thereto nor diminish from it Deut. 12.32 Thou must saith (r) August de consensevang 1.2 Deum sic colere oportet quomodo scipsum colendum esse praeceâ—it-â—orare aliter quam Deminus docuis non ignorantia solum sed culpa est quare honorandus esse non intelligitur nisi ipse docuerit honorandum dei honorem per Deum docemur non est de Deo humanis judiclis sentiondum Aug de trin lib. 5. Austin so worship God as he hath prescribed and if thou pray otherwise then he hath taught thee thou offerest to him the sacrifice of a fool thou must not make thy reason a rule for his service 2. They must doubt whether these new patrons will accept of that piece of homage from their hands since in the Scriptures we read of none who would thus suffer their master to be robbed of his glory 3. They must waver and
most part of things whether bodily or spiritual which Christians stand in need of may be petitioned and prayed for with that threefold warrant of precept promise and approven example and that either directly or by clear and undeniable consequence or at least by analogy similitude and parity of reason and when those concur there can be no place for doubting such a threefold cord will easily bind the most scrupulous conscience 2. To speak of these severally the third alone and without a restriction cannot be acknowledged to be a rule or warrant for our practice either in this or other cases for the Prophets Apostles and eminent Saints whose practice is registrated in the Word being extraordinarily qualified and sometimes called to extraordinary duties and service as to work miracles c. their carriage cannot be a warrant to us to take such works in hand and to essay to do what they did so they meeting with singular occasions and exigencies and having a special call impression and impulse on their spirits might confidently expect and in faith pray for several mercies which others have no warrant to petition Their practâ—ce then and prayers must only be lookt upon as an additional and cumulative warrant and encouragement to us that is to say when their practice doth suppose some other foundation and ground which must either be a standing and general command or promise we may safely follow their footsteps 3. As for the first viz. the Precepts and Commandments of God because of the majesty and supream authority of the Law-giver these do not only carry alongst with them a warrant for us to conform our wayes thereunto but also lay a necessity and obligation upon us to obey 4. The difficulty then only remains concerning the promises and the dispensations of providence 1. Then as to the promises it may be enquired whether they alone and of themselves be a sufficient ground and warrant for our prayers so that we may confidently and in faith pray for what the Lord hath promised to give though we have no expresse command to ask such a particular merâ—y For removing and clearing of which it may be 1. enquired if such a case be ordinary and often occurreth or if it be meerly speculative and by way of supposition 2. Whatever others may see yet I know no promised mercy that we may not pray for by vertue of a Precept either particularly expressing such a mercy or comprehending and including it under its object and generals hold out as sure a ground for particulars comprehended under them as if these particulars were named yea precept and promise as to our case especially go hand in hand are of equal extent and cannot be separated Mat. 7.7 Joh. 16.23 24. And this is one of our Christian principles and precognita which all must believe viz. That God is a rewarder of them all that come unto him in the way he hath (u) But otherwise he might say to these who seek his face as to them Isa 1.12 who required these things at your hands appointed and commanded Heb. 11.6 Isa 45.19 Yet 2. If we look upon these severally and enquire after their proper formal and most direct effect end and use we deny not that (x) We deny not this hypothesis of that worthy Divine with whom we cannot close in his resolution of this case which we have not seen propounded by any other and whose opinion herein hath occasioned this enquiry the command may be said to be that whereby prayer is authorized and made necessary and the promise to be that which holds out a comfortable motive and encouragement and that the Precept is the ground of conscience for undertaking and regulating the duty and the promise the ground of confidence and assurance of successe 3. We would put a difference between general constant and standing and special and occasional promises made to some one or few persons upon some particular account and exigence for these special promises cannot be a ground for others to expect or pray for such mercies yea nor to them to whom they were made if the occasion be past or altered yet when and so long as the promise is in force and so long as the ground and occasion continueth it is warrant enough to expect and petition such a mercy Thus David professeth that the word of promise was warrant and motive enough to him to pray for the establishment of his house and throne for many generations 2 Sam. 7.27.25 26 29. And as thus special promises are a sufficient rule for particular persons and cases so general promises are general rules to all persons But it would be remembred that some promises are called general because they belong to all and every one in their several places stations occasions and exigences and these hold out a general rule and directory to all Christians Other promises are called general not because they belong to all and every one but only to all in such a rank station and condition thus the Christian Magistrate may pray for the gift of Government the Minister for a blessing upon his ministry and every one according to his place and employment or particular business or need may seek assistance successe direction deliverance c. by vertue of general promises made to all in such a rank and condition And if thy particular employment and business be not expresly mentioned in the Word thou mayest have recourse to general promises as being a sufficient warrant and encouragement for thee to ask such and such a particular blessing There is room enough and a blank left in the general word of promise for thee to write in thy name and condition And such promises are as sure foundation for thy prayers as if thy particular business and exigence had been there expressed and thou needest not fear to apply them to thee and then confidently thou mayest expect their performance And thus 5. In answer to the question we affirm that the promise is a sufficient warrant to all to whom it belongeth to pray for the mercy it holdeth forth and this may appear 1. from the nature scope and end of the promise For what is a promise but an intimation and expression of Gods will to give good things and withhold or remove evil from us And if so then to deny the promise to be a ground and warrant to pray is in effect to deny 1. That we may pray the Lord to bestow these mercies he purposeth to bestow upon us 2. That we may desire from God these things we know to be agreeable to his will and for our good And 3. That the promise is an encouragement to duty for if it encourage us to duty it must carry along with it a warrant for doing since a divine motive such as Gods promise must be must be to a good and lawfull end and therefore since the promises are as so many motives and encouragements to pray for what is promised they
must carry along with them a sufficient ground and warrant for our prayers and accordingly the servant of God David no sooner meets with a promise but he turns it into a prayer 2 Sam. 7.27 Where we may take notice of the inference he there maketh Because thou hast promised saith he Therefore thy servant hath found in his heart to pray O might some have said ye are too rash to run to the Throne where is your warrant you have no command O but saith David have I not Gods Word He hath said and promised to give and that 's warrant enough for me to ask It s true before the word of promise came I had no warrant thus peremptorily and absolutely to ask such a temporal mercy but now having his Word to build upon what can devils and men say for shaking my faith You will say (y) So that eminent modern Divine Treat of prayer and divine providence ch 3. § 2. pag. 104. objecteâ—â— that promise was concerning a peculiar blessing out of the common road and therefore though it was ground enough for David to build his prayer upon yet general and perpetual promises are not a warrant Ans That difference maketh for us and not for the objecter For when the promised mercy is peculiar it would appear that there were greater need of a special warrant and command then when the mercy is common in which all have some sort of right by a general word of promise and so none need to scruple to plead their right The more narrow the way is there is the greater need of light and hedges to keep us from mistakes and deviation But (z) Ibid. pag. 105. you will object some things may be sound promised that are not to be prayed for Obj. 1 as vengeance upon enemies and a retribution of our wrongs Rom. 12.19 Heb. 10.30 and that there shall not perish one hair of our head Luk. 21 1â— Ans While we draw nigh to God we need not fear 1. Least we mistake the way when we have the Sun-light of a promise to direct our steps 2. Least we faint and weary unlesse the cause be within and from our selves who have such a cordial as the breasts of the promise doth yield for quickning and reviving our spirits and such refreshment as the refulgent beams of that luminary will afford when they shine and reflect upon us As to the first instance it being made up of a promise respecting our good protection and deliverance from the rage of cruel enemies and of a threatning of judgment and wrath as to them we must put a difference between these two and may go safely as far as the promise conducteth we may pray for deliverance from enemies abstracting from the threatning and committing the maner and way of our deliverance to God that he might take such course in his holy and wise providence for accomplishing that promise as seemeth good to him viz. either by confounding restraining or reclaiming of them so that notwithstanding of our pleading that promise of deliverance which is complicated with a threatning against enemies we might pray for their good here and eternally hereafter For we did not say that threatnings were a warrant for and rule of our prayers yea on the contrary the end (a) That is the end of the dispensation whatever holy end the Lord in his wisdom hath proposed finis operis though not alwayes finis operantis of the threatning being the conversion and repentance of the sinner we should improve it as a strong motive to deprecat that and other judgments not only should the threatning stir up them to pray for themselves but it may stir up others though injured by them to pray for them As to the second instance we should not so much look on the letter as the meaning and scope of these words which is to comfort the godly under their tryals from the consideration of Gods powerfull and over-ruling providence who can notwithstanding of the power and malice of enemies so guard and defend yea and if it be for the glory of his name and their good will certainly so protect them that they shall not be able in the least to wrong them and for strengthning their confidence in God and that they might the better undervalue the threatning and proud boasting of vain weak man the least and most inconsiderable injury is instanced that enemies shall not be able to do so much as pull out one hair out of their head and what is there in this promise though we would only consider what is directly held forth in the words that doth not beseem the prayers of the Saints You will say it doth not beseem the modesty and looketh not like Christian self-denyal to be so far in love with our selves and our own things as to desire and put up a prayer for these smaller things which the very Pagans do far undervalue as not to set their hearts upon them or once to mention them Ans That is as if it had been said That we should be ashamed to ask what the Lord was not ashamed to promise And should we not think it worthy of room in our Cabin which the Lord thought worthy to put in Bond and give us security for And is there any mercy so little for which we ate not bound to praise God when he giveth it And may we not pray for that for which we should give thanks It s true we should not set our heart and affections upon these small things yea nor upon the greatest bodily and perishing thing and yet we may pray for our daily bread though not after that (b) See sect 2â— maner which we must ask spiritual and eternal things and as for these mercies which are lesse necessary and considerable we need not be so expresse as to name and particularly condescend on every one of them for that would be an argument of too great love to them if we durst take up so much of our time while we are speaking to God and would suffer our thoughts to be so far scattered and divided And it could not but give offence if while before and with others we did thus multiply petitions for such things of little use or value but yet we must not lay aside or exclude from our prayers what God hath not excluded out of his promises though the Lord did not name them in the promise that we should name them in our prayers yet there is nothing in the promise which we may not ask though in a fit and decent maner and order 2. (c) Ibid. The general promise of hearing must be resolved in that proviso Obj. 2 that the prayer be for a thing which may warrantably be ask't the ground of warrant therefore must be distinct from the promise and should be originally brought from the precept Ans There is no promise of audience so particular but it hath several proviso's and limitations unto which we must
advert least we make a wrong application and think we are walking by rule and sailing to the right harbour while we are following our own sensual and groundlesse imaginations We do not plead that a mistake and wrong glosse of the promise but that the promise it self according to the true and genuine meaning sense and scope of it is a sufficient warrant to pray for what it holdeth out and as the promises may be mistaken so also the precepts but they leave not off to be a rule because of our error and ignorance 2. Though we should have our recourse to the precepts for coming to a right up taking of the promises yet would not the promises therefore become a secondary rule and the precept the first and radical warrant What must be made use of as a mean for understanding any part of Scripture must not be judged to be the ground and foundation of it And as to these means the general helps in expounding of Scripture have here place we must pray the Lord to open our eyes that we may see his mind we must diligently compare Scripture with Scripture especially general and particular promises together and the returns that have been made to the prayers of the Saints in accomplishing of them may give not a little light c. But how the commands to which we are only sent in the objection can be such a proper mean and help I see not the precepts holding out our duty and the promises our reward which two are very different 3. Obj. (d) Ibid. Abraham prayed for Sodom Obj. 3 Gen. 18. Moses for Israel Exod. 32. Paul for the conversion of the Jews Rom. 10.1 And we should pray for all men 1 Tim. 2.1 Yea for persecuting enemies Mat. 5.44 But there is no promise made to such prayers Ans This Objection doth not conclude that which is in controversie it s one thing to say that the promise is the alone and adequate ground of prayer so that we may not pray for what we have not a promise against which this argument may be urged though to little purpose and it s another thing to say as we said that the promise is a sufficient sure and infallible rule and warrant to pray for what it offereth Albeit there may be other grounds to pray where that is wanting Yet it may be a sufficient warrant though not the sole and only warrant But 2. the promise doth extend to every thing that is good Ps 84.11 Ps 85. â—2 Ps 34.10 c. And therefore unlesse these prayers have not some good for their object and so if they be not sinfull which none dare affirm they being commanded of God they must be grounded upon a promise and accordingly have met with successe when the conditions have had place and as to the instances in the objection 1. If there had been ten righteous men in Sodom Abraham had prevailed and the whole Citty had been spared 2. And the Lord did answer Moses his prayer and did not destroy that stubborn generation Exod. 33.14 17. 3. Pauls prayer was so far heard that many Jews were converted And 4. many a time have persecuting enemies been reclaimed and in answer to the prayers of those whom they put to hard sufferings they have been converted And as thus 1. the object of such prayers being good 2. the successe great though strange and admirable So also 3. the qualification of such prayers they being poured out in (e) See parâ— 2. chap. 2 faith do evidence that those supplicants did not want a promise for their encouragement Thus we may conclude that precepts and promises are like veins and arteries in the body they are inseparable and go hand in hand the promise implying a command for God did never promise to reward our will-worship or to give what we should not ask and pray for and the command is a promise for he never commanded the seed of Jacob to seek his face in vain the precept sheweth unto us what we should do and the promise what we may expect and shall receive The Lord in the Covenant first and last out of his meer good pleasure for our encouragement in his work hath made these two reciprocal and relative our doing and receiving our doing our duty and receiving a gracious reward and thus the commands and the promises must be no lesse inseparable these being nothing else but an intimation and declaration of the former two It s true God needed not have indented with us for our hire while he sent us to work in his vineyard and we as his creatures had been obliged to obey but the terms of his Covenant are more sweet and condescending and now he who cometh to God in the way of commanded duties must believe that he shall not want his reward heb 11.6 And thus the Lord with two strong and golden cords doth draw and bind us to our duty 1. by his authority and command 2. by his mercy and free promises And O! what sutable affections may these stir up and work in us the one reverence and godly fear and the other cheerfulness love and confidence And from this last consideration we may collect that the promises are not only a sure and infallible but also the most proper and direct ground of prayer for though the precepts be the most proper and immediate rule of doing and so of prayer as it is a duty and under that general notion yet the promises are the most proper and only ground of prayer as â—t is a mean for obtaining the desired blessing and mercy which is the more special and as I may call it specifical consideration of prayer and the promises are the only ground of confidence and faith which is so necessary to the acceptable performance of it As to the fourth whether divine (f) We use the word providence according to the vulgar but â—east proper signification which should rather be called the effect of providence providence taking the word not formally for the eternal and immanent act of Gods counsel but effectively for the outward and temporary (g) Ad divinam providentiam spectat non tantum 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verum etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 administration or as it is operative and by the effect declareth and manifesteth Gods eternal counsel to us It may be ask't I say whether and how far divine providence may be acknowledged as an intimation and declaration of the preceptive and approving will of God and so when and how far it should be made a rule of our actings or prayers And albeit this debate and enquity may seem occasional because of the affinity between the rule of our actions and prayers yet without any culpable digression we may speak a little to it in thesi yet only so much as may help us to a resolution of this quaeree which in these late dayes of confusion and oppression was so necessary
casuists Who as (o) Guil. Camb. in Hiberuia pagâ— mibi 790. latrocinaturi preces ad Deum fundunt utpraeda offeratur praedam pro munere d Deo oblatam arbitrantur neque vim neque rapinam neque bomicidium Deo displicere persuadentur nequaquam illum velle sibi hanc occafionem praebere si peccarent into peccatum esse si occasionem non arriperent haec Camb. ex J. Good Cambden reporteth suppose that a booty is sent to them from God and that they would sin if they improved not such an opportunity as God did offer unto them and they do not think that violence oppression theft man-slaughter c. displeaseth God because God would not offer them an opportunity to sin and yet he openeth a door to them for doing these things and followeth them with successe You will say the Lord sendeth us to his works as our instructers and monitors Psa 19.1 Psa 46.8 Mic. 6.9 Act. 10.17 Rom. 1.20.21 c. Ans We do not deny that Gods works have a voyce but for the most part not easily understood it s like the hand-writing upon the wall which though the Astrologers and Caldeans did see yet they could not find out the meaning and interpretation of it It s true that providence is 1. a sure commentary as being no other thing buâ— the product and execution of Gods purposes and decrees but as Gods decrees are not our rule so neither any intimation or declaration thereof As Prophecies and predictions which show us what God purposeth to do or permit are not as we have heard so neither providences which declare what God hath done or permitted to be done the one holdeth out to us the object of Gods decrees as future the other as present or past and so if the former be not a warrant for us to do neither can the latter justifie what we have done 2. Though providence cannot discover our duty yet it discovers to us much of God His works proclaim his glory his mercy justice forebearance wisdom power holynesse c. And thus by necessary consequence though only secondarily and indirectly they may discover unto us the (p) Because the light of nature without any immediat revelation may serve to discover it naturall as some call it worship of God that he is to be feared obeyed loved c. and upon this account the Gentiles are said to be guiltie in that while by the creatures and works of Gods hand they did know him yet did not worship him accordingly in that they did not put in practice that lecture concerning the glorifying of God which the volum of creation and providence did hold out unto them Rom. 1.21 20. Yea 3. as to the instituted worship of God and the duties of the second table which we ought to perform one towards another the works of providence do not define determine and declare what we should do or not do in that kind and so are an unfit umpire and judge to determine controversies amongst men or concerning the positive worship of God and the right maner of glorifying him yet in that they manifest his eternall power and God-head Rom. 1.20 they may 1. in the generall show unto us that God is to be obeyed in all things he commandeth though they do not in particular declare what he commandeth yet supposing that to be known by whatsoever means though no other be possible but a revelation whether mediate or immediate of his will and appointment the works of Creation and Providence may serve to discover that bond and obligation under which we lie as his creatures to obey whatever he commandeth notwithstanding of all the pretenses that sense and selfe-interest can alledge to the contrary And 2. they may be so far usefull and subservient to us who have the light of the word for making us come to the knowledge of particulars that they especially if they be considerable or not ordinary may prove to us so many monitors items and memento's to make us ponder our wayes and compare them with the right rule thus the rod is said to cry to the man of wisdom that he would ponder what is good and what the Lord requireth of him that thus he might repent and turn from his evil wayes Mic. 6.9 8 10. c. And accordingly Josephs Brethren hearkned to what the rod said to them and were convinced of and humbled for an old crime Gen. 42 21 22. Thus also mercies are said to speak and to invite us to repentance Rom. 2.4 and to bear witnesse for God and against the wicked wayes of men Act. 14.17 but alas many make both Gods rods and mercy's become false witnesses and to speak that which the Lord never appointed them to say they make mercies sing some pleasant tune for lulling them a sleep and the rod to sound a retreat from the service of God and with him to say what should ye wait any longer on the Lord 2 King 6.33 Thus Saul imagined that the rod did point out to him the way to Endor 1 Sam. 28.7.15 thus mercies to such become (q) Proverb Sirenum canâ—us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crocodili lachrymae Syrens they sing to them till they sink them and rods become Crocodiles by their teares they draw the passenger from the right way and then drive him to his ruine O! beware then least thou mistake the voyce of providence that thou run not to thy lusts and carnall interest to consult with these while it sendeth thee to the word and see thou sit not down satisfied with the streame which is offered as a guid to lead thee into the fountain make not the rod say what it cannot and hath no commission to speak though it may open the window that the sun-beams may enter in and anoynt thine eyes that thou mayest see the light though it point out the fountain yet light must come from the sun and water be brought from the right fountain It cannot testifie (r) Mic. 6.9 what is good and what the Lord requireth of thee without far lesse contrary to the Word it may be an additional and cumulative but must not be made a solitary witnesse The Lord hath warned thee that if thou make it bear witnesse to the goodness or badness of an action or cause or concerning his approving or disapproving will that it will prove a lying and false witnesse Eccles 9.1 2. Eccles 8.14 c. He recalleth thee from following such a blind guide and sendeth thee to that sure and infallible rule His laws and testimonies as absolute arbiters to judge and determine what is light what darkness and what right what wrong Isa 8.20 And wo to him that dare add unto the Word of God and set up another rule as if it alone were not compleat perfect and sufficient Prov. 30.6 Rev. 22.18 Deut. 4.2 Deut. 12.32 And here Papists and Sectaries these two great extreame do meet and joyn together in accusing though upon
rule so it s 2. constant perpetual and immovable we need not fear least the Lord abrogate and disannul it but that same hand of providence which now holdeth out to us what our hears desire may in a moment be lifted up against us that same hand that now seemeth to open the door may shut it when he pleaseth and crush thee if thou stand in the way Sect. 2. For what things and in what order and maner should we pray THe promise being such a sure ground and foundation of prayer we may safely go where see this star point out our way the promises are not only precious and exceeding great 2 Pet. 1.4 But also like the (a) Ps 119.96 commandments exceeding broad and of a large extent they go as far as a rational and sanctified appetite can reach The will I confesse may chuse every (b) Bonum est quod omnia appeâ—uus Arist Eth. 1. cap. good thing and the promise is of as large a compasse The Lord hath said that he will give grace and glory and are not these very large and comprehensive yet least any should complain he will leave no room for any exception but as he hath promised to give these great mercies so that he will withhold no good thing from his honest servants and supplicants Ps 84.11 Ps 34.9 10. Ps 23.1 Ps 85.12 c. and that he will preserve them from all evil Ps 1 21.7 that he will preserve their soul ver 7. and their body their going out and coming in and that he will not suffer their foot to be moved ver 8 3 5 6. Thus the promise excludeth nothing that is good and I know no good thing which we may not pray for Goodness by the Phylosophers is thought to be a relative property and in the Schools that is called good which is fit and (c) Bonum est ens ut conveniens non fibi ut ex ternâ—â—â—â— videtur manifestum sed alteri unde Hurtado ex divisione boni in honestum uâ—ile delectabile recte colligit bonum communiter usurpari pro convenienti quia inquit honestas utilitas delectatio dicunt ordinem ad aliud Hurt metaph disp 7. § 5. § 56. convenient which general may to good purpose be applyed to this case in divinity while we enquire what is good for a Christian and what he may claim and ask as being his by vertue of a promise viz not every thing which his lust doth crave but every thing that is fit and convenient and so good for him It may be riches pleasures honours c. would not hic nunc and at such a season be convenient for him but would prove a snare and therefore there is no promise that we can absolutely and peremptorily plead as a bond for such a supposed mercy The object of the promise must be some good thing bonum tibi there can be no promise made to thee but it must be concerning something which is good and covenient for thee otherwise it were rather a threatning then a promise O! If all our prayers and desires were thus limited and did carry alongst with them this proviso we would not be so peremptory in our requests nor so impatient under a repulse nor so ready to call in question Gods love and care and the truth of his promises when in mercy he refuseth to satisfie our lusts and foolish desires And O! with what confidence security and calmness of spirit might we roll our selves and all our affairs over upon our kind and provident Father who as he will not withhold what as good so will not suffer what is evil to come near us But as thou mayest ask every good so only what is good for no evil can be an object of love and desire but rather of hatred and aversation and so falleth not under a promise but a threatning and thus cannot be a fit material for prayer and supplication but rather for deprecation or imprecation But here we might speak to this question whether we may desire and pray for any evil whether of sin or suffering though not absolutely and for it self yet as it may be a mean for humbling of us and drawing us near to God There be few of those we have read who propound and none who at any length do speak to this material as we conceive case but since there be so many particulars which we must speak to in this Chapter we shall remit this to Part 3. and handle it amongst the cases Only let us from thence suppose that the object of our prayers must be something that is good fit convenient and profitable to us and that not only respectively and in reference to such an end but also absolutly and of it self at least negatively and permissively And thus it must not be evil either morally or physically it must not of it self be either dishonourable to God and contrary to his law or afflictive and bitter to us But as to what is thus good thou art not straitned either by the promise or the nature of this performance we have both conjoyned and meeting together in this center or rather diffused through this large circumferene Mat. 7.11 Your Father which is in heaven shall give good things to them that ask him We need not descend unto particulars these being so many and different whatever thou stands in need of what ever may be useful and profitable either for soul or body for this life or that which is to come for thy state and calling for thy present exigence and condition c. thou mayest ask in prayer and plead a promise for the obtaining of it All which good and desirable things are summarily comprehended under six heads in that perfect pattern which our Lord Jesus taught his Disciples Mat. 6.9 Luk. 11.2 a commentary and explication whereof we purpose not to offer now especially since that hath been often and fully done by many judicious and learned Divines But we shall reduce what we judged necessary to add concerning the object of prayer into two generals viz. of things and persons Of the first we shall speak here and of the second in the following Section 1. Then as to these good things and mercies which are the matter of prayer it would be observed 1. that these are either temporal belonging to our bodily and perishing being in this world or spiritual which do (d) For even these temporal things have a remote tendency and should by us be referred to such a noble end more immediatly concern the soul and our everlasting being and happinesse 2. Both spiritual and temporal mercies may be subdivided for some of them are more some lesse necessary for obtaining the aforesaid ends as amongst spirituals some are necessary for our being and spiritual life others only for our greater comfort vigor and activity in doing so amongst temporals some are necessary for our bodily being and life others only for the comfort better
accommodation and emolument thereof And accordingly the promises do and our desires and prayers should in a different maner respect these objects For clearing of which as being the main scope of this Section vâ—e shall lay down some few positions beginning with temporals and as to these first laying the foundation and shewing that they may be lawfully askt before we speak of the maner how they should be askt Concl. 1. We need not fear to go to our Father for a supply of all our wants as well outward and bodily as spiritual Thus our blessed Lord in that perfect pattern of prayer Mat. 6.11 Luk. 11.3 hath taught us to ask our daily bread and Agur by his example Prov. 30.8 doth warrant us to pray for food convenient and the Apostle exhorteth us to make our requests known unto God in every thing Phil. 4.6 And there be so many promises concerning these outward things and so many instances of prayers put up by the Saints registred in the Word especially in the book of the Psalms that it were not worth the time to insist upon citations having the constant practice of all the Saints as daily memorials of our duty and as so many torches to shew us our way Yea this seemeth to be one and not the least of these reasons why the Lord doth subject and expose us to so many wants and dangers that we may run to him for a supply of our wants and for protection from the evil we fear and we should look upon these as so many messengers sent to invite us as the famine did the prodigal to draw nigh to our Father We will not now digress to confute the old Manicheans who affirmed that only these temporal and outward things were promised in the old Testament with whom in this (e) Cateches Raccov cap. 5. per tâ—tum Socin praelect theol cap. 17. com in epist Joan. p. 207 210. Ossor inst rel Christi a cap. 22. usque ad 34. Smalc de div Jes Ch. cap. 5. p. 17.25 26. c. Sociâ—ians and (f) Remonst apolog pag 26 conf cap. 10 12. Sim. Episcop disp 12. de faedere Dei thes 4. disp de conven discri vet nov Test thes 5 20 31 c. Arminians do joyn albeit some of them would mitigate the mater by their distinctions while they tell us that the Scriptures of the old Testament do expresly and directly speak only of temporals so that the people of the Jews could not understand nor collect from thence any ground for beleeving a life eternal As if God had only proposed to that people a swinish and Turkish felicity Neither will we now meddle with these hereticks whom (g) Theophyl fol. 156. edit an 1533. in Joa 6.27 August de hereâ—â—b cap. 57. Psalliani pro Messaliani scriptum est câ—rruptissime inquit L. Danaeus in locum August raâ—iones quas subjicit videntur prâ—habiles sed Theophylactus ut moâ—ui voâ—at bos hareticos Mosselianos Theophylact calls Masselians and Augustine Psallians who on the other hand do teach that we should not labour or care for temporal and outward things herâ—â—e it would appear that they did teach that we should not pâ—ay for them were it nor that (h) Aug. loc cit Euchitae Masseliani signifie the same thing the one word being as to its â—riginal Syriack and the other Greek vid Danaeum loc cit Augustine tells us that they belong to the Sect of the Euchits who pleaded but I am sure not by their pâ—â—ctice that men ought alwayes and without intermission to pray and then surely no object whether temporal or spiritual must be excluded from those perpetual prayers And yet what we may not some one way or another care for especially as to those things that require our labour and endeavour for obtaining of them that we may not I would think pray for But in opposition both to Manicheans and (i) Those whom Theophylact calls Masselians others most usually call Messalians Masselians let us lay down this sure conclusion That godliness alwayes was and still is profitable for all things having the promises for things belonging both to this bodily perishing life and for that eternal life of glory which is to come 1 Tim. 4.8 It s true the antient people had many particular promises of earthly things which we cannot lay claim to The Church then being in her infancy was accordingly left under an elementary paedagogy and had a greater allowance of sensible and outward mercies as being more sutable to their condition as their ordinances were more (k) Heb. 7.16 and 9 10. carnal consisting for a great part in externals and in outward bodily performances so the promises and motives to obedience accordingly did more respect their outward state and condition here in the world then now under the Gospel when we being liberate of the yoke of these bod ly rites and ceremonies and light having arisen to us after these (l) Cant. â— 2.17 shadows are gone have more spiritual duties and more pure motives and encouragments Not that their performance were not also spiritual and as if these types had not pointed out Christ whom they were to eye in all sacrifices washings c. But because the maner of performance was much conversant about the outward man and sensible things Nor 2. That Christians have not the promise of this life and for temporal mercies but because they had many particular peremptory and absolute promises for such things which do not belong to us who instead of Canaan a land flowing with milk and honey have for the most part the crosse for our portion and badge here in this wilderness as being more profitable to us and more subservient to his glory who often maketh the (m) Sanguis martyrum semen ecclesiae ashes of the Saints the seed of the Church It s true the general promises made to that people do no less belong to us then they did to them for instance that word Ps 84.11 is no lesse true to day then when it was at first written the Lord being no lesse then he was then a Sun to comfort and a Shield to protect his people As the Lords hand is not shortned so neither is his bowels more straitned and narrow towards us Christians yea as to these temporal mercies And if they were as fit and convenient for us we should have them as certainly and in as great abundance But the thing indefinitly promised not being hic nunc and as clothed with such and such circumstances fit and convenient for us qua talis and as such it is not contained in the promise And thus though the Lord will with hold no good thing from them that walk uprightly yet he will not give such a supposed mercy but really a snare And thus in withholding of it he withholdeth not what is good but what would be evil We will not now enter the lists
(a) I knew a reverend Divine who in his younger age being tainted with Arminianism was by the mercy of God reclaimed upon this consideration suggested to him as he professed to me while he was praying what need ye ask of me that which is in your own power disclaim the Pelagian Doctrine I know they speak of some moral swasion some impression upon the understanding and outward offer of the Gospel but as for any work upon the will and heart that they will not acknowledge and as to the former they put it in our hands also in that they teach that we may merit deserve and thus procure and as it were purchase it with our own money But we will not now launch any further into this Ocean Concl. 2. Albeit we may pray for temporals and particularly name what we stand in need of yet we must not offer up to God any desire that can have no spiritual or rational motive we may not offer up in prayer our sinfull desires yea nor any sensual rash and indeliberate desire though upon the matter lawfull As it beseemeth not the prudence and self denyal that it required in Christians to care for and be taken up with trifles so far less the gravity reverence zâ—aâ— and importunity that should be observed and expressed in prayer to petition such things from God and therefore as the desires poured out to God must be upon the matter lawfull so also as to the manner and qualification they must be deliberate and serious and as to all such desires we joyn with (b) Hoc licet orare quod licet desiderare August ad prob epist 121. Augustine while he saith that What we may lawfully desire that we may lawfully pray for And what the Lord hath expressed in the promise and given us his bond for that some one way or other we may petition either particularly or in the generall as hath been shown Sect. 1. But yet particularly to name and desire such trifles as we could give no reason why we did ask them and would be at a non plus if the Lord would put us to it to declare upon what motive and consideration we did offer up such desires unto him would no doubt involve us in the guilt of taking Gods name in vain and prostituting of a solemne ordinance and not observing the preachers caution Eccl. 5.1 2. such a rash and empty oblation would prove a sacrifice of fools for instance we may desire to overcome and carry away the prize in pastimes it were too rash simply to condemne such desires unlesse we also condemne such recreations as sinfull and unlawfull and yet if we should go and present these desires to God our conscience would smite us for though we may desire such trifles yet we must not be serious and earnest in such desires nor let them have such room in our rationall appetite as to dar to offer them to God unlesse it be in generall and then such prayers may truly be called (c) According to that sense in which logick propositions are called conditionall conditionall because while we expresse not the particular but only in the generall pray for what is good if such a particular be not good nor held out in the promise it cannot be included into such qualified and conditionall petitions But you will say what if much be lying at the stake may we not be more earnest in our desires and offer them up to God Ans But what warrant hast thou to venture so much either pride or covetousnesse must be the motive and darst thou offer to God such desires as spring from such a root it were a righteous thing with God and might prove a (d) For successe may prove a snare to thee and make thee love the gain too well and to mispend thy time and neglect thy calling but when it is good for thee to prevail then that is included in thy generall desire for what is good mercy to thee if such prayers were rejected and thou didst meet with disappointment these who would not have recreations become their burthen and matter of greife should be much indifferent as to the event and albeit thou mayest have and cannot chuse but have some kind of complacency in successe and some sort of desire after it yet that is rather sensuall then rationall and should rather be esteemed indeliberat then to flow from a due consideration as being concerning a thing of so little value and moment as cannot afford any ground for a spirituall desire which only as we shall shew can be a fit materiall of our Christian Sacrifice O! but if thou hast any rationall ground and such a plea as thou darst own and mention before the Lord then what is the particular mercy thou judgest to be sutable and convenient for thee with which thine inclination doth close thy place calling or opportunity of providence doth lead and invite thee that thou mayest name and whatever it be thou mayest particularly ask it of God though with submission there be so many instances of this kind in Scripture that we need not stay upon citations Concl. 3. The promise which is the rule of Prayer both as to matter and (e) Not in every thing as to every object yet as to the present particular and in a qualified sense but mainly the conformity must be as to the matter as afterwards shall be shown manner concerning temporalls not being absolute universall and peremptory neither ought we to pray for them absolutely peremptorily and without limitation but conditionally relatively and with submission to the good pleasure of him who knoweth what is good and convenient for us for these outward things being of themselves indifferent cannot be absolutely and universally promised the object of the promise being some good something good to us and in relation to our happinesse and the one thing necessary so that temporalls being of their own nature indifferent they must stand under the relation of utility and profitablenesse when they are held forth in the promise and should only be petitioned by us in so far as they may prove helps and means for obtaining that great end and be subservient to us in the service of God and the work of our Salvation for we have no (f) Heb. 13 14. and 11.10 Mica 2.10 Heb. 4.9 continuing city but wee seek one to come whose builder and maker is God Ah what have we to do here but to mak for home this is not our rest we are but sojourners pilgrims and strangers while in this wildernesse and what is there in this desert that can take up our hearts to what purpose do we walk and run if every step we move bring us not neerer to the promised Land and what will golden aples profit us if they make us halt while we are running for the rich prize Ah! what are carnall delights riches and honors but so many snares and weights which should be
(z) It may be here askt whether the man child be brought forth or if the soul be yet in be pangs of the new birth when it doth thus groan but it sufficeth to our purpose that many have come a great length that way who have perished eternally wilt thou give me Lord since I go gracelesse and Christlesse shew mercy upon me or else I die what do I value other things if I want thy love what can trifles profit me if I be a vessel of wrath and a cast-away But that we may more fully expresse the way how the unregenerate yet looking and panting after a change may be said to pray absolutely for grace we will branch out what hath been hinted at in these three particulars 1. because the object of their prayer is absolutely universally and invariably good and indispensably necessary to salvation and happiness so that no state or condition no combination of circumstances can make it evil or indifferent and no recompence can be made for the want of it 2. Because the desire of the soul is certainly should be so boundlesse and enlarged so absolute and peremptory that no proviso no offers by way of commutation and exchange can satisfie and quiet the soul or make a just compensation 3. Albeiâ— no unbeleever though in the pangs of the new birth and on the way to conversion can pray in faith and in full assurance of acceptance and audience yet he may wait and still venture and say with (a) Esth 4.16 Esther I will present my requests to the King and if I perish I perish And who knoweth but the King will say to him as Ahasuerus said to her what wilt thou what is thy request it shall be granted one thing he knoweth that otherwise he must perish and that there is no other way to escape and therefore he must not he will not give over whatever discouragments on the one hand or alluring baits on the other he may meet with to draw him off knowing that though he should perish it were better to perish at Christs feet and with his eyes fixed on him then any other way especially since he knoweth none who ever â—ook that course and constantly followed it who did miscarry and met with disappointment If it be askt whether the unconverted may pray acceptably we have spoken to that question Chap. 6. Sect. 3. Concl. 11. Albeit it be most proper and pertinent for unbeleevers to pray for grace as to its being and existence yet Beleevers upon a mistake and in the night of desertion when they cannot see to read their charter to the inheritance may pray for the very first work and impression of the spirit It s true if they did see and knew what they had received they could not complain as if they were altogether empty nor could they ask what they had already received but standing to the supposition they cannot well be blamed for asking what is so necessary and they so much love and desire yet if they were only in suspence and under some fears it would be fitter to pray conditionally and to say Lord if thou hast not already wrought in the that blessed change which is so desirable and which I so much long for O Lord work it in me and if thou only hidest from mine eyes that seed of grace thou hast sown in my heart Lord open my eyes that I may see thy work and praise thee for what thou hast done But here it may be aske how doubting Beleevers may pray for grace and whether they may be said to pray in faith Ans 1. Certainly they may be said to pray absolutely for grace in the sense held forth in the preceding conclusion will any think that their longing and thirst will be lesse vehement and their diligence will not be so great as the desire and endeavours of the unconverted but 2. as to the particular expressed in the question it semeth undeniable that Beleevers while they are and so long as they continue in the supposed case of doubting denying fearing c. cannot pray in faith as that importeth an assurance of audience and acceptance but whether or not that be a necessary qualification of an acceptable and prevailing prayer shall in its own (b) viz. part 2. ob 2. place be enquired but if by faith required in prayer be only meant a qualification of him who prayeth rather then of prayer it self a qualification rather of the subject and agent then of the act and performance it self such doubting souls may no doubt be said to pray in faith 1. because it s supposed they are Beleevers and so cannot be without faith yea 2. their prayers may be (c) Heb. 4.2 mixed with faith faith may act lively and joyn in the duty though it carry not the foul the full length and fill it not with joy in the assured expectation of a gracious return yea 3. there may be a kind of recumbency and dependance on God for a gracious return such may adventure and cast themselves upon him for successe Concl 12. Concl. 12 Yet beleevers may pray absolutely and in full assurance of audience for grace when not doubting of their state and the acceptance of their persons 1. They pray that they may persevere and that they may be kept from totall and finall apostacy for perseverance in grace is no lesse necessary then our first being in that state 2. They may in faith pray for the consummacion of grace into Glory that the body of sin may be destroyed and Gods image perfectly restored unto them that the (d) Cant. 2.17 day would break and the shadowes flâ—e away that they may see their beloved face to face and may become happy in a full fruition of him unto all eternity Yea 3. they may in faith ask a further measure of grace that they may not stand still in this wildernesse but may go forward that the stock of grace may increase and grow in their hands anâ— that a further measure of actuall and habitual strength may from time to time be let out to them he who said l (e) Mark 9.24 beleeve might in faith say Lord help my unbeleef as we are commanded to (f) The Christian must be like the Crocadile that as some affirme grows as long as it livethand ceaseth to be when it ceaseth to grow grow in grace 2 Pet. 3.18 so we are obliged to ask of God what he requireth of us that he who worketh in us both to will and to do of his good pleasure Philip. 2.13 would make us grow in grace and (g) Joh. 15.8 bear much fruit to the glory of his name and we may ask in faith relying on the promise to him that hath shall be given and he shall have more abundance Mat. 13.12 Mat. 25.29 Luk. 8.28 I see no reason why it is commonly said that we may not pray absolutely and in faith for the measure and degree for the increase and
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
either the further degree of our affection towards them and desiring good things to them or that we desire a greater measure of these things unto them then unto others These things being premised we proceed to shew that notwithstanding we had a revelation concerning the reprobation of some particular persons yet we might lawfully pray for them albeit that general command to pray for all men did not oblige us the promise which is the main motive being removed and an infallible intimation being made that no success can be gotten thereby it can be no more used as a mean and we will not find that any where it is enjoyned as a meer duty and it is probable that the sole ground why that command is relaxed as to those who have sinned against the holy Ghost is because there (a) Heb. 10.26 27. remaineth no more sacrifice to be offered for such but a certain fearfull looking-for of judgment and therefore since there is no hope of success in the one case more then in the other the command seemeth to expire in this as well as in that case but yet our obligation may arise from another ground as our special yea perhaps general relations to such a person which may by just consequence bring us under the bond of another command warranting the performance of this duty And thus when we compare the general relaxation with this special obligation the result will be this that when we look to the decree of God and consider that our prayers will not prevail we may forbear to offer up such a vain as to the good of such a person oblation and yet when we look upon the miserable state of such a person especially if standing under some near relation to him we may pity him and may poure our complaint in his behalf to the Lord. I am not ignorant that many do approve that ancient saying or (b) Si de aliquibus ita certa esset ecclesia ut qui sunt illi etiam nosset qui licet in hac vita sunt constituti tamen praedestinati sunt in aternuÌ„ ignem ire cum diabolo tam pro cis non oraret quam nec pro ipso August de civit Dei lib. 21. cap. 24. Augustine that if we knew who were reprobats we should no more pray for them then for the devils and damned in hell which (c) Lyra in 1 Joh. 5.16 Lyra applieth to those who are guilty of the unpardonable sin against the holy Ghost but we hope before we close the disparity between those who are yet in the land of the living and those who are judged and sent unto their place shall be made manifest And here we might alledge the authority of a great Divine (d) D. Twiss vind part 2. dig 7. ad § 23. in Corvin def Armin animad pag. 256. Dr. Twisse confirmed bâ—â—yâ—w pregnant instances in our blessed Saviour who prayed that the cup might pass from him and wept and lamented over Jerusalem saying O! that thou hadst known in this thy day the things that belong unto thy peace and yet Christ knew that his Father had decreed that he should drink that cup and that Jerusalem should be destroyed And I would ask if the Lord did intimat his decree of reprobation and that he would never shew mercy to such a man might not and ought not such a one notwithstanding of that revealed decree pray for mercy and use the means whereby he might escape the wrath of the Almighty You will say it may be questioned if any man were obliged to look upon such a revelation as holding out a peremptoty and irrevocable sentence and not rather as a threatning implying a proviso and condition and a virtual promise of mercy upon repentance since all the promises and threatnings of the word though as to the letter they appear to be most absolute and peremptory yet admit a suteable condition limitation and exception Ezek. 33.13 14 15. Nay but standing to the supposition the Lord preserve us from such a sad and desperate case I think it can hardly be denied that such a one should use the means and who dare blame him if he should say Lord thy decrees and unsearchable counsels are a depth I dare not bark against the heavens but Lord keep me from sinning against thee and from blaspheming thy holy Name Lord give me grace to do my duty and to submit unto thy holy will Lord do thou unto me what thou wilt but Lord keep me from sinning against thee And thus he may pray and attend the Ordinances resist temptations c. as if such a sentence were not given out against him But you will perhaps reply can a reprobat do these things Ans The question is not what he is able to do but what is is his duty and albeit that be not the way to fulfill the revealed decree but rather to escape that sad sentence yet such a revelation doth not make that course to become sinfull and unlawfull nor doth it liberat him from any point of duty to which as a rational creature being yet on the way he was obliged (e) Qua viator though his condition be hopelesse yet he is not removed from the means nor stated in and brought to his place and the decrees of God though made known to us are not as hath been shown Art 1. the rule of our duty especially when they do not import the suturition of sin but are conversant a bout the state and finall portion of sinners But it may be enquired if such a one as he is obliged to use the means so may look after the end and pray for life and salvation Ans Albeit submission be the duty of sufferers and there be no punishment due to sin though never so great albeit the pains and torments of hell that should cause sinners murmur and blaspheme yet the decree of God coucerning events not being our rule doth not lay an obligation on us to conform our wayes and desires thereunto as we may resist temptations to sin though we with Peter had a revelation concerning the futurition of it so we may use the means to escape a revealed judgment and pray against that stroak and what is it to desire and use the means of grace but upon the matter and by just interpretation to seek after wish and desire Salvation which is the (f) 1 Pet. 1.9 end and it seemeth to be very unreasonable to imagine that we should labour endeavour and be diligent in using the means and that yet we may not desire and pray for a blessing upon them that they may prove effectuall and be subservient for obtaing the end Augustins case mentioned Sect 1. Concerning the wicked son complying with the decree in desiring his Fathers death and the godly son praying though with submission that his Father may recover and using albeit he had no hope all lawfull means for that end may serve for clearing our case
driven from the Throne though by both these cords they were pulled back and yet I hope none will be so uncharitable as to think that these holy men did sin in so doing Now we come to the second part of the question concerning the blasphemy against the holy Ghost which is in great part cleared by what hath been already said Mr. (i) Burgess ou Joh. 17. serm 41. Burgess citeth the opinion of some Ancient who thought that the words 1 Joh. 5.16 did not hold out an absolute prohibition of all to pray for such though ordinary Christians might not interceed for those hainous transgressors yet eminent Saints thought they might do it though every one in the Court may not interceed for a vile malefactor yet a special Favorite may interpose And this special priviledge of eminent Christians to interceed for them for whom others need not appear seemeth to be intimated Jerem. 15.1 Ezek. 14.14 Moses and Samuel Noah Daniel and Joh though they would not have prevailed for those there mentioned yet in that they are there named their moyen with God is clearly implyed which glosse the learned Burgess doth reject thinking the prohibition to be general but we because we conceive that there is held forth there no peremptory prohibition and though Moses Samuel c. might prevail more with the Lord then others which is the thing there intimated yet we know no petition they were allowed to put up for any which others might not as well present unto the Lord all Christians of whatsoever size having the same rule and being under the same commands Secondly Others as Lyra think that though we may not pray for such as have committed that sin that they may escape eternal punishment yet we may pray that in part they would leave off (k) Nicholaus de Lyra in 1 Joh 5.16 non esset pro eo orandum ut paenam aternam evaderet posse tamen orari pro co ut minus peccaret per consequens ut minus puniretur in inferno to sin that thus their eternal punishment may be the lesse To which may be added a third conjecture more probable then any of the former two that we may pray for temporal good things to them while they are here in the world though we may not pray for their eternal salvation and that they may repent But the words being general not to pray they must either hold out a general prohibition or no prohibition at all but a relaxation of the general command and a general permission to all not to pray for such and if we do more narrowly ponder the words we will find that they hold out no prohibition for saith the Apostle in that 1 Joh. 5.16 there is a sin unto death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do not say that he shall pray for it As if it had been said ye are lying under a bond ye are under the necessity of a command to pray for brethren who have not committed that unpardonable sin but there is no command lying upon you to pray for such as have thus sinned neither canst thou expect to be heard though thou did'st pray for such the Apostle saith not ye shall not pray the note of negation doth not exclude the performance of that heavenly exercise but it removes the command and thus notwithstanding of what is there said we may out of zeal to the glory of God in the salvation of such a one and because of some particular relation to him wish and pray for his salvation abstracting from the appointment of God and his peremptory threatning never to shew mercy to such a one It seemeth to be a cruel and monstrous thing to lay the hand on the mouth of a parent or child of a pastour or master of family and to say they may not wish desire and pray for the salvation of their several relations though their condition were never so hopelesse and desperate How pathetically did Moses and Paul desire and pray that Israel might be saved notwithstanding they knew that Gods decree did stand in the way and that many of them as we may from several grounds collect and from Christs Sermon Mat. 12. from 25. and Ch. 23. from 13. c. necessarily conclude were guilty of that blasphemy Then 2. It is considerable upon what ground the Apostle refuseth to presse that command pray for the brethren in reference to those who have sinned unto death viz. because his former motive ver 14 15. which holds out a promise of successe and audience hath not place as to them so that the Apostle doth not simply forbid to pray for such but saith he I do not I cannot urge the performance of this duty toward such uupon that ground which may stir you up to pray for others for whom if ye ask God will give I do not say you should pray for them not that ye may not pray for them but because ye cannot pray for them with confidence and hope of successe your prayers can do them no good Thus also the Lord doth liberate Samuel from praying for Saul upon the same account (l) 1 Sam. 16.1 How long saith the Lord wilt thou mourn for him seing I have rejected him thy mourning is to no purpose it will not profit him and pray not saith the Lord to (m) Jer. 17.6 Jeremiah for that people for I will not hear thee all thy tears and prayers will not withhold the determined judgment so that such apparent prohibitions are rather peremptory denunciations of judgment against those people or persons then a restraint upon the Prophets and servants of God as to the performance of that duty to which otherwise they were obliged and they seem to be almost parallel with Jer. 15.1 and Ezek. 14.14 where Moses Samuel Noah Daniel and Job are not said to become guilty if they had been living and had prayed for that people but that though they had prayed yet Gods mind could not be towards that stubborn generation and that notwithstanding of their prayers he would have cast them out of his sight So that the Lord by this form of speech doth not testifie the dislike of the thing for if it had displeased him to pray for such these holy men durst not have offered up any desire to God for them nor persevered in so doing as Samuel and Jeremiah did but by this relaxation the Lord doth warn his honest supplicants that their prayers would not be heard in behalf of such wretches albeit the Lord would accept of his Saints and their prayers though poured out for cast-awayes yet he would not answer their requâ—sts nor shew mercy to these for whom they did pray and yet their prayers should not be lost but should like Davids fasting for his malicious enemies Ps 35.13 return into their own bosome And thus the Lord doth not simply disswade them to pray but by an argument taken ab inutiâ—i which if they would let passe
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
Father wilt thou forget thy brethren and the rest of his children Thou who complainest that (x) Phil. 2.21 all seek their own things wilt thou seek for thy self and not for others Thou who professest that thou shouldst love thy neighbour as thy self how darst thou desire and ask any good thing for thy self and not also intreat for the same to thy neighbour Thou who regratest that in this sinning age the love of many waxeth cold why dost thou not pray more frequently and fervently Prayer would eat out malice out of thy heart and out of thy brothers heart if we would pray more for one another we would contend less who dare hate him whom he knoweth to desire and pray for his good and the Lord would draw his heart unto thee if thou didst more zealously lift up thy heart in prayer for him this fire kept alive upon the Altar would consume and root out the seeds of discord contention and jealousie Thou who professest great zeal to the glory of God in the salvation of sinners dost thou do not desire and pray for their salvation Thou who professest thy self a (y) Rom. 1.14 debtor to all men to strangers yea to enemies when and how wilt thou pay this debt if not while thou hast the key in thy hand to open thy Fathers treasure And what wilt thou give unto those or do for them who will not ask from another any thing unto them Thou canst not say thou hast not moyen or thou art afraid lest thou shouldest displease the King if you put in for so many for he himself inviteth yea and commandeth thee and complaineth of the selfishness and narrowness of thy heart and he takes it very kindly when thou hast a publick spirit in prayer when was it that Daniel obtained that Testimonial from heaven that he was greatly beloved was it not while he was praying for the people of God Dan. 9.20 21 22 23. And as for the prevalency of thy request if they be the children of God then saith the Lord ye may command what ye will for those Isa 45.11 and though they be a stubborn generation yea though they were persecuting Pagans thou mayest obtain something for them How oft did Moses hold off a visible stroke from the rebellious Israelites and reverse the plagues that were inflicted upon Egypt So often as he did pray so often he prevailed and when the prayers of the Saints do not prevail for removing an outward judgment nothing can help such are in a hopeless and helpless condition if Moses and Samuel Noah Daniel or Job will not be heard the case must be desperate Jer. 15.1 Ezek. 14.14 but what knowest thou O man but such a miserable wretch may belong to the election of God and that thy prayer may be instrumental for drawing him out of the snare And what mater of comfort should it be to thee if thereby thou didst gain a soul to Christ and if while thou appearest before the tribunal of Christ it be said to thee these are the men and women for whom ye did mourn and pray they that turn many to righteousness shall then shine as the stars for ever and ever Dan. 12.3 Oh parents look on your children wives on your husbands neighbour on neighbour and behold that which may stir thy bowels Ah! hast thou no compassion towards thy relations Alas it may be thou doest not pity thine own soul and no wonder then though thou prove not kind to others who art so cruel to thy self but if thou knewest the terrors of the Almighty and then considered the wofull condition of such wretches how couldst thou forbear how pathetically did the Prophet Jeremy lament when he did lay to heart the outward calamity that was to come upon the people of Israel My (z) Jer. 4.19 bowels saith he my bowels I am pained at my very heart my heart maketh a noise in me I cannot hold my peace And shall not the eternal and unless the Lord in mercy reclaim such inevitable ruine of your brethren and neighbours of the once beloved Nation of the Jews of so many flourishing Kingdoms of Turks and blind Pagans stir up the bowels of your compassion and send you to the throne of Grace to pour out a prayer in their behalf and though ye could forget strangers and such as live at a distance yet it is unnatural cruelty to deal thus with your friends and relations not to pity their deplorable condition nor to awaken those ye see sleeping securely within the sea-mark of Gods displeasure if you would cry mightily to God who knows but the echo of your supplications might allarm them and being conveyed by the arm of the Almighty rouse them up out of their brutish security But alas not a few are more ready to revile their brethren and to cry out against their faults by way of insultation then to pity and pray for them but though a Christian rebuke and loving admonition may be necessary yet thus to revile and reproach is a ready way rather to exasperate then to reclaim them O! but an affectionat fervent prayer to him who hath the hearts of all men in his hand may be very instrumental to melt a hard heart and to turn it to the Lord and do not say they are past remedy whom the Lord hath not as yet cast into hell do not bury them in the grave of oblivion whom the Lord continues in the land of the living what though they have lyen long in a dead Lethargy yet the Lord may revive them and breath the spirit of life and grace into them and make such dry a bones live Ezek. 37.3 4 5.10 11. What though thou hast prayed once and again for such a rebellious son such a wicked neighbour do not faint nor give over though the vision (b) Hab. 2.3 tarry wait for it Holy Monica continued instant in prayer for her son Augustine though she saw no success nor any change wrought in him but there was a compensation made for that delay and at length Augustine not only believeth but becometh a shining light in the Church While Paul did persecute Stephen prayes for him and God answered that prayer Christ while he was on the cross prayed for his malicious murdering enemies and in return to that prayer at one sermon preach't by Peter some thousands were converted Do not then say it were lost labour to pray for such and to what purpose should we pray for these who will not pray for themselves nay but thou shouldst the rather pity such misers who will not pity themselves If thou sawest a mad man not spare his own flesh wouldst thou look on and withhold thy help wouldst thou say he is mad and why should I hold his hands nay but thou wouldst the rather pity him because of his mad cruelty against himself Ah! What are desperate sinners but so many (c) Gal. 3.1 bewitched fools and mad men who are
supplicant and favourit of the great King though thou hast not purchased their mercies with thy mony Ah! what hath the poor begger to give for an almes yet thy request hath prevailed and thy prayers have gotten a gracious return though the Lord hath blasted all means we essayed for our deliverance from the oppression of usurping Sectaries yet the Saints by their prayers have had a hand in it and who ever take to themselves the glory of the work yet the Lord knoweth that Scotish men and women who with fasting and supplications were wrestling with him did obtain this mercy as a return of their prayers And the hand of the Lord may evidently be seen in it he bowed the hearts of some and turned the hands of others employing them against their heart to hold the sword for the terror of those who were in armes or might rise to oppose the work which they themselves did as much hate whatever was the design of some of the chief leaders of the English army who went from Scotland in that service yet it is well enough known that the generality of instruments deserved little thanks as going about a work they neither loved nor intended O then let all and every one of us pray that this mercy may be improven for the glory of the giver the honour of the King and the good of those who did wrestle at the th one of grace till they obtained a grant And as the Saints are thus great adventurers for others and send many packs to sea in their name so there be many that are imployed in their business and who agent their cause as they are great Factors so they are great Merchants as they adventure for many so many for them The care of all the Saints lyeth upon every Saint And how pressing a motive should that be for thee O (m) Heb. 6.17 heir of the promise to pray for others while thou considerest that thy trade is going on while thou art a sleep and in as many places cities and families as call upon the name of our Lord Jesus and how should thy heart rejoyce when thou lookest upon such a town and incorporation such a house and family and canst say that 's my shop there they are treading for me there some are praying and wrestling at the Thron for some one mercy or other to be bestowed on me And how should the consideration hereof stir us up to be more and more free in opening up our condition one to another that we may know what in particular to ask for one another the (n) I shall now offer to your consideration a motion made by a judicious Divine with his regrate that few or none make conscience to seek after that promising remedy held forth by him there In such a case viz. of Spirituall desertion Commend saith he thy condition to the publick ' prayers of the Church especially upon dayes of solemn seeking God if persons be sick and in danger of death then a Minister shall have a bill handed to him to pray for their bodily health but I wonder that amongst all our bills there are no complaints of soul-sickness Oh! beloved It would do a Ministers heart good as we say to receive a score or two of bills upon a sabbath day to this purpose one that hath a hard heart that hath been often heated and is grown cold again one that hath been long under conviction and finds no gracious issue of it one that cries aloud after God and can have no answer one that is assaulted with fearfull temptations that cannot get any evidence of Gods love and goes heavily all the day long c. desires their prayers It may be God expects ye should thus make many friends to speak to him that thanks may be rendred by many on your behalf as the Apostle expresseth himself in a like case 2 Cor. 1.11 c. Sym. Ford Spirit of bond and Adopt 2. Treat Ch. 15. Pag. 30. if the Saints do thus need the publick prayers of the congregation must not ignorant secure hard-hearted sinners stand in far greater need of this help with what seriousnesse and fervency should they commend their condition to the prayers of the Church but alas many will rather perish then complain of their case and danger want of this liberty and freedom is in great part I dare say the cause why many walk so uncomfortably many are weak faint and disquieted and are ashamed to tell what alleth them and God punisheth their pride with desertion and suffereth them to (o) Psal 68â—3 ly amongst the pots till they call for help from their brethren I have sometimes reflected on Job 42.8 to know why the Lord did commend Eliphaz Bildad and Zophar unto Jobs prayers adding a threatning if they should presume to offer up a sacrifice to him till Job did pray for them though they were holy men and had pleaded zealously for the Lord yet for their mistake and want of charity towards Job though they should pray God would hide his face till Job joyned in the work but we may to good purpose apply that place to this case it may be a pardon is sealed in heaven but the sense of it is withheld till some one or other Job do pray for thee the Lord may make choice of thy brothers prayer rather then thine own as the messenger by whom he will send the mercy thou longest for now consider who this Job was 1. He was an eminent Saint a great favourit of heaven Noah Daniel and Iob Ezek. 14.14 as Moses and Samuel Jer. 15.1 are recorded amongst the worthies of the great King and that rather because of their power with him then over men and the case was rare such as that there mentioned in which they could not prevail and obtain what they askt what meanest thou O Saint thus to mourn and complain is there not a Saint on earth to whom thou mayest commend thy case and if thou be living under the charge of a faithfull Minister whâ—â— can be more fit to minister comfort and be an instrument of good to thy soul The Lord will bless his own Ordinance and he will have thee to run to it but what ever good may be expected from thence thou mayest imploy the help of others the mo joyn in the work and the more eminent they are for holiness their prayers will be the more prevalent when two or three are met together and when they agree in the mater of their supplication though they be in different places they may expect a special blessing Mat. 18.19 20. Faithfull Abraham could have obtained mercy for the abominable Sodomits if there had been ten righteous ones amongst them Gen. 18.32 and meek Moses was heard and did prevail for an idolatrous stubborn and most ungrate people Exod. 32. Exod. 33. 2. Job was one whom those his friends had wronged they added affliction to the afflicted and pronounced a rash and uncharitable
sentence against him and the Lord would not accept their payers till Job whom they had accounted a very hypocrite did interceed for them if then thou hast injured thy brother if he hath ought against thee leave thy gift before the Altar go thy way first be reconciled to him and then come and offer thy gift Mat. 3.23 24. But offer not alone let thy brother joyn with thee in the sacrifice it may be thy acceptance depends upon his concurrence but especially if he be a Saint whom thou hast wronged if thou hast been uncharitable to him and dealt hardly with him go to him and confess thy fault and beg the help of his prayers and thus ye may mutually conspire and lay a mighty siege to heaven and continuing thus to (p) Rom. 15.30 wrestle together ye must prevail Such professors as are proud disdainfull censorious envious and living at variance with their brethren if their graces be weak their enlargement little and their consolations rare let them consider where the blame lyeth 3. Job was one whom the Lord had grievously afflicted The terrours of God did as he (q) Job 6.4 complaineth set themselves in aray against him the arrows of the almighty were within him (r) Job 10.6 the Lord hunted him as a fierce Lyon and (Å¿) Job 7.20 set him up as a mark at wâ—â—◠〈◊〉 did shoot he (t) Job 9.17 multiplied his wounds and he did breâ—◠〈◊〉 with a sore tempest his (u) Job 13.24 25 26 27. feet were casten in the stocks and he was broken as a leaf driven to and fro and pursued like dry stubble the Lord did write bitter things against him as if he had held him for his enemy c. And should not to him that is afflicted pity be (x) Job 6.14 shown by his friends but they (y) Job 6.15 dealt deceitfully with him He was wounded in the (z) Zech. 13.6 house of his friends They proved miserable comforters and (a) Job 13.4 physicians of no value therefore the Lord did break them with a grievous wound putting the plaister that only could cure them into Jobs hand As a tender parent takes special notice of the sick child so the Lord of the afflicted Saints and most severely punisheth the injuries done to them See Obad. 10 11 12 13 24. c. And the prayers of the afflicted are very powerfull and prevailing the sick child must not be refused If then thou (b) Obad. 22. hast spoken proudly in the day of distress recommend thy self to the prayers of the afflicted least (c) Job 42 8. the Lord deal with you according to your folly Thus I have insisted a while in discovering this treasury of the Church far more precious excellent and usefull then that of gold and rubies not that popish treasure filled with the fictitious merits and (d) Quarum alioquin nullus esser usus nec enim quae semel applicatae fuere redire possunt sed ipso usu consumuntur pereunt adeoque papistae ut bene observat Chamierus candem ponunt divinae liberalitati legem quam severitati ut nec bis vindicet in id ipsum nec bis idem remuneret Dan. Cha. panst tom 3. lib. 24. cap. 3. superfluous as Cajetan speaketh satisfaction of the Saints departed but the treasure of the living Saints intercession the Dispensation whereof belongeth not to the Pope but to every Saint all who have an interest in this treasure have a key and may open it when they will for the relief of themselves and all their brethren And this treasure viz. the common stock of the Saints prayers if we would speak properly is rather the key then the true treasure it self which is only Christs satisfaction and intercession but yet in that the other is the porch whereat we must enter and the messenger which bringeth from thence a supply for all our wants and maladies it may metonymically be called a treasure and rather then that anti-scriptural and irrational popish dream of Saint-satisfaction As for these who as (e) Job 15.4 Eliphaz unjustly charged Job cast off fear and restrain prayer what good can the prayers of all the Saints do to such 〈◊〉 albeit through their prayers the Spirit of prayer and supplication may be poured out upon thee who wast as a (f) Jer. 31.18 bullock unaccustomed to the yoke yet unlesse at length thou put in thy neck and joyn in the duty the prayers of others cannot profit thee It s the character of a gracelesse heart when Gods hand is stretched out against it to imploy others to interceed but not to lift up a voyce for it self as we may see in Pharaoh Exod. 10.17 Jeroboam 2 King 13.6 Simon the Sorcerer Act. 8.24 Yet you will say Moses was heard for Pharaoh Obj. and the man of God for Jeroboam Ans As the Lord out of a common providence Ans may bestow many outward mercies and deliverances to the wicked for his peoples sake with whom they are incorporated so they may meet with some special dispensations as to these outward things upon the prayers of the Saints The Lord to evidence the greatness of his love towards his chosen ones will thus hear them while they interceed for the wicked as that (g) Vid. hist aepud Euseb lib. 5. cap. 5. Magdeburg cen 2 Luc. Osiand cenâ— 2. lib. 3. cap. 12. c. legio fulminatrix obtained water to refresh and a notable victory unto the host of the pagan-persecuting Emperour Marcus Aurelius Antonnius But these mercies though never so great and singular yet wanted the marrow and substance and in the issue proved through their abuse rather cursings then blessings And as for spiritual mercies which only deserve the name no prayerlesse soul did ever â—ast of these But you will say who is he that doth not pray Ans But I would rather ask who is he that doth pray That which is currant and passeth for good coyn amongst men God will reject as (f) Jer. 6.30 reprobare silver the prayer of the wicked is an abomination rather then devotion Prov. 28.9 Prov. 2.27 The Lord doth not regard the prayer of him who regardeth iniquity in his heare Ps 66.18 O then cast off and break asunder the cords of sin and call upon God with the whol heart that he may bear thee when thou cryest and may fulfill the desires of others for thee And if the prayers of the Saints for prayer-lesse wretches prove unsuccessefull and can do those misers no good what shall we think of their prayers for others who make not conscience to pray for themselves O! how should it vex our souls to hear that cursed crue of vagabond beggars who have no other rhetorick but their counterfeit prayers and flattering praises to interpose the name of the great God for every morsel of bread they ask and to take his dreadfull name in vain in their frequent prayers promiscuously poured
prevaile in him we have accesse with confidence and may come boldly to the Throne of grace that we may obtain mercy and find grace to help in time of need Eph. 3.12 Heb. 4.14.16 And there be these three most powerfull grounds of this prevalency whereupon our confidence should be built when we approach in his name 1. The Fathers love and tender bowels towards his only (l) Ioh. 3.16 begotten son Mat. 3.17 Iohn 3.35 and. 5.20 Col. 1.13 Heb. 3.6 the (m) So let enim etiam apud nos multum valere amiâ—orum dilectio quod propter ipsos etiam absentes mortuos rogamur prompte facimus To let in Joan. 16.23 name of a dear freind though absent or dead will be very prevalent with us for obtaining a favour and shall not the name of Christ who ever liveth with the Father and who hath the same nature and will with the Father being interposed obtain a grant to our desires Was the remembrance of Abraham Isaac and Iacob who were Gods (n) 2 Chr. 20.7 Isa 41.8 friends pleaded as a motive for the Lord to show mercy to their posterity Exod. 32.13 Deut. 9 27. c. And shall the Lord reject us when we come to him in the name of his dearly beloved Son 2. His blood and sufferings that price he hath laid down for all our mercies though we can only plead mercy and grace yet our cautioner hath satisfied divine justice he hath purchased us and all our mercies at a dear rate Act. 20.28 Eph. 1.5 and 2.13 Col. 1.20 1 Cor. 3.2 22 23. c. 3. His intercession and appearing in the heavens pleading our cause with the Father there and sâ—câ—â—â—ing the cry of his blood wh ch was shed on earth and obtaining to us what he purchased by it See Chap. 5. And thus though we should pray in the holy Ghost Jud. 20. yet not in the name of the holy Ghost the Spirit must help us to pray but he is not our Mediator for whose sake our prayers are accepted I have (o) Jenkin on Jude 20. read of Arrius that one of his haeresies was that he attributed the office of mediator to the holy Ghost but why should we stay to confute that dream and to show that as there is but are God so there is but one Mediator between God and men the man Christ Jesus who gave himself a ransom to red 〈◊〉 lâ—st men 1 Tim. 2.5 6. For clearing of this point we will show 1. what it is to ask in Christs name 2. why we must as in his name 3. whether the Jâ—wish Church did believe in him and pray in his name 4. we will close with a word of application For the first To pray in Christs name is not a work of the (p) Non enim senum literarum ac syllabarum sed quod sonus ipse signâ—ficat quod eo sono recte ac veraciter intellegitur hoc accipiendus est dicere cum dicit in nomine meo Aug. tract 102. in Joan. lips or to say Lord hear us for Christs sake we dishonour Christ and we mock the Father when thus we take his name in vain and mention it in our prayers without reverence and dependance on him for an answer You will say what then doth this phrase import Ans If we perpend it as in the Scriptures attributed either to the Father or Son we will find that it doth signifie as to our purpose for it hath several other significations 1. his (q) Non petimus in nomine magistri quod petimus praeter regulam ipsius mugisterii Aug. tract 73. in Joan. command and appointment as Exod. 5.23 Deut. 18.20 Mat. 18.20 Secondly his help and assistance or our dependance upon his strength and power as Ps 44.5.1 Sam. 17.45 Luk. 10.17 Thirdly his glory as the end of our actions and the dispensations of providence towards us Col. 3. 17. Mat. 18.20 Ps 31.3 Fourthly as it is particularly attributed to Christ especially and most usually it importeth our dependence on him as our Mediator and advocate and our confidence in his merit and intercession as Joh. 14.13 14 and 16.23 c. And in this last sense especially we are said to pray in Christs name For though 1. we must have his warrant and approbation and look to his will and command and 2. though we must expect strength and assistance from him and 3. though we must aim at his glory in all our desires yet while it is required that we should pray in his name these things are as it were presupposed and directly principally and properly is only held forth our dependence on him as our Redeemer Reconciler Mediator and Advocate with the Father in whom alone and through whose merit intercession and satisfaction we expect access acceptance and audience of our prayers Two ancient Doctors viz. the judicious (r) Evigila igitur homo sidelis vigilanter audi quod illic positum est in nomine meo qui promisit ergo tam magnum beneficium qui vocatur utique Christus Jesus Christus significatregem Jesus salvatorem non itaque nos salvos faciâ—t quicunque rex sed rex salvator as per hoc quodcunque petimus adversus utilitatem salutis non petimns in nomine salvatoris tamen ipâ—e salvator est non solum quando facit quoa petimus verum etiam quando non facit qnoniam quod videt peti contra salutem non faciendo potius se exhibet salvatorem novit enim medicus quid pro sua quid contra suam sanitatem poscat aegrolus ideo contraria poscentis non facit voluntatem ut faciat sanitatem si autem qui in cum credit aliquid per ignorantiam contra suam salutem petit non in nomine salvatoris petit quia salvator ei non erit si quod ejus salutem impedit fecerit unde tunc expedit potius ut non faciendo propier quod invocatur faciat quod vocatur ut sic intelligamus non pâ—tere nos in nomine magistri quod peâ—imus praeter regulam ipsius magisterit Aug. tract 73. in Joan. vide etiam tract 81. 102. Augustine and (Å¿) Nomen filii Jesus est Jesus autem salvator vel salutaris dicitur ille ergo in nomine salvatoris petit qui illud petit quod ad veram salutem pertinet nam si id quod non expedit petitur non in nomine Jesu petitur pater unde eisdem apostolis adhuc in firmantibus dominus dicit usque modo non petistis quicquam in nomine meo ae si aperte dicevetur non petiistis in nomine salvatoris qui nescitis quaerere aeternam salutem Hinc est quod Vaulus non exauditur quia si liberaretur a tentatione ei non prodesset ad salutem c. Greg. mag hom 27. in evang vide etiam Theophylact. in Joan. 16.24 As for Augustine his reason viz. that all other things in
provoked their King yet how shall they get access they may long wait before they see his face but as Christ hath made our peace so he hath purchased access to us Eph. 2.18 But thirdly though access be gotten yet the petition may be rejected and not granted but in Christ as we have access so also acceptance and audience so that we may ask whatsoever we will in his name and it will not be denyed Eph. 1.6 Joh. 14.13 so that in him we may draw nigh with boldness and confidence Eph. 3.12 If his (x) Rev. 8.3 incense be offered with our prayers they must be well pleasing and prevail Reas 5 The 5. reason may be taken from Christs office and relation towards us 1. He is the alone Mediator between God and man 1 Timoth. 2.5 6 How then dare we make an immediat adresse to God he purchased at too dear a rate our peace and acceptance with God and shall we 1. so far undervalue what he did and suffered for us as not to improve his mediation or 2. thus slight the love of the Father who spared not his only begotten Son that he might purchase that priviledge to us as not to make use of what he hath procured to us by his sons death 2. He is our priest the high priest of our profession Heb. 3.1 How then dare we offer any sacrifice but by his hand all oblations under the law must be brought to the priest if any other presumed to offer he must die the Lord thereby would typifie and represent to us the necessity of Christs priesthood and the offering up of all our spirituall sacrifices in his name 3. He is our Advocat who ever liveth to make intercession for us 1 Ioh. 2.1 Heb. 7.25 Ah! what can the client say when he cometh before the judge who hath not imployed an Advocat to plead his cause 4. The manyfold and binding relations under which he standeth to us may encourage us to employ his help and to come in his name he is our (y) Isa 9.6 Father (z) Heb. 2.11 brother and (a) Ioh. 15.13 14 15. friend he hath moyen at court and will we not improve that for our accesse and acceptance When the men of Tyre and Sidon had made Blastus the Kings chamberlain their friend by him they make their addresse to the king Act. 12 20. Christ is our Blastus he is neerer then a servant he is the Kings beloved and only begotten Son who will not only like him speak some few words in the behalf of these who have fled to him for (b) Heb. 6.8 refuge but hath shed his blood and tread the Vine-presse of the fiercenesse and wrath of almighty God Rev. 19.15 and shall he not then be heard in our behalf and we when we come in his name Reas 6 6. We argue from the nature and condition of this exercise our prayers are not simple requests but rationall plea's in which we plead with the Lord we improve the promises and ask covenanted mercies and he in faithfullnesse and righteousness is said to hear and answer us and all his wayes towards the Saints to be not only mercy but truth Psa 143.1 Psa 111.8 Psa 25.10 But we cannot plead the promises we cannot lay claim to any of them we cannot plead the Lords faithfulnesse and truth but through Christ all the promises as to us are as so many blank bonds and we dare not put in our name till we bring our cautioner alongst with us we have no moyen nor trust we have no dexterity nor skill to writ one letter till Christ put the pen in our hand and dip it in his blood there is no other ink wherewith we can insert our name God will not acknowledge any characters as genuine and authentick which are not thus engraven our works and sufferings our complaints and tears are an (c) Pro. 2.27 abomination they are but (d) Phil. 3.8 dung and as a loathsome and (e) Isa 64.6 menstruous cloath Ah! these can make no impression nor give to the banquerupt sinner any right to these bills of exchange which our Father hath sent to his children in this their Pilgrimage nor to the portion bequeathed to us by our Elder brother in his legacy and testament for in Christ Jesus all the promises are yea and amen in him they were made in him they are applyed to us and have their accomplishment 2 Cor. 1.20 and therefore while we are without Christ we are aliens and strangers from the covenants of promise Eph. 2.12 and so cannot (f) Though we may offer up a simple and naturall desire yet we may not argue from Gods fidelity and truth plead the accomplishment of them 7. Here we have a command for our warrant and a promise for our encouragment and though from the one we might gather and collect the other these two being (g) See ch 7. Sect. 2. inseparable yet both for clearing our way and strengthning our hands are expressed Ioh. 16.24 23. Ioh. 14.13.14 Reas 7 8. We might add the constant practice of all Christians in all ages You will say and thus we proceed to speak to the Reas 8 third particular if it be now so necessary to ask in Christs name if our acceptance and successe depend thereupon how came it to passe that holy men of old were strangers to and ignorant of this manner of invocation and that essentiall qualification of prayer and wherefore is that made necessary to us which was not required in others Answ We will not now dispute the question with (h) Nec revolatum vel indicatum fuit unquam in sacris literis nec jussisunt usquam illi veteres nedum aliud sed neque etiam credere in Christum venturum quod sub novo Test requiritur ut necessarium sit considere Deo per Christum quod quatenus ad id aâ—tinent quod diximus per Christum sub veteri Testamento neque necessarium fuit nec porro in quoquam fuisse ulla ratione dici potest Socin frag de just pag 47. 51. vid. Smalc resp refut Smigles cap. 23. disp 4. contra Frâ—nt thes 8. Ostor just cap 5. Armin. resp ad art 31. Remonst confess cap. 7. sect 8. Episâ—op disp de discrimine Vet. N. Test c. Socinians with whom many Arminians in this as in severall other points do joyn who maintain that the ancient people of God who lived before the coming of Christ were not Justified after that maner and way which we Christians are viz by faith in a Mediator yea they dare (i) Nusquam in lege Mosis reperies vel vitam aeternam aut donum Spiritus sancti obedientibus praeceptis legis promissum Catech. Râ—cov de proph Jes Ch. Mun cap. 5. affirme that the Jewes had no expresse promise of eternall life and spirituall blessings (k) Nemo negare potest â—ub v. Test nec vitam aeternam promissam fuisse adco
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
the use its smoâ—k is loathsome â—nd a favour of unpleasant smell to God The strange punishment of Naâ—ab and Abihâ—s for bringing strange fire to the Lords sacrifices should be a warning to us they should have brought sacred fire from the (k) Which should have been alwayes preserved burning and never go out Lev 6.13 Altar and not have prefaced the ordinance of God with that which was common now this sacred fire saith (l) Diod on Levit. 10.1 Diodati on the place signified the power of the holy Ghost by which we can only offer sacrifices acceptable to God our sacrifices must be an abomination to God unlesse we bring a coal from the Altar and writ uâ—â—n the brâ—â—things of his Spirit to quicken and warm our dead and câ—ld affectiâ—â—e (m) Mant. on Jud. 20. Fire from heaven on the sacrifice once was saith one and yet is a solemn token of acceptance You will say those who are in the way to conversion who are lying under some legal preparations who are looking after God and advancing some steps towards the kingdom do often meet with acceptance though as yet they have not the (n) Rom 8.9 Spirit of Christ and are none of his and so cannot pray in the Spirit yet their prayers are heard and their endeavours prove successefull Ans 1. There is a twofold acceptance one absolute and illimited by way of soveraignty and there is a qualified and covenanted acceptance by way of gracious transaction and free promise the Lord out of his absolute soveraignty may do with his own what he will and shew mercy to whom he will and thus accept of persons and grant their desires though they cannot â—â—y claim to a promise but a covenanted and â—â—â—â—â—lible acceptance supposeth an iâ—t rest in Christ pleaded â—t the thâ—â—ne of Grace by the help of the Spirit But. 2 though such as are seeking after God in a legal way of humâ—â—â—tion conviction endeavour c. have not as yet the Spirit 〈◊〉 Christ dwelling in their hearts yet they have some warkâ—â—â—d impression of the Spirit on their 〈◊〉 though 〈…〉 be not yet renewed and sanctifiâ—◠〈◊〉 the Spirit 〈◊〉 a sâ—â—cial hand in every step they move â—â—â—â—â—ds God 〈…〉 cial inshâ—â—ce upon their heart 〈◊〉 in the evâ—â—â—â—y prove and so may be called saving and effectual â—â—â—â—ce it tendeth that way and may in the issue provesâ—â—h â—â—ay there is not any excellency in mâ—â— or difference as to the better of â—â—e from another but it preceâ—ds from the Spirit and every 〈◊〉 towards the kingdom of God must be ordered and carryed on by him and the nearer we are brought the â—â—ore we owe to the Spirit and his work is the more eminent and spâ—ciall As to the second how doth the Spirit â—â—lo us what is that assistance he assâ—â—deth to us in prayeâ— Ans There is a common a distance and 〈◊〉 is an assâ—â—â—◠〈◊〉 â—â—â—atly given to the Saints and 〈…〉 for it would 〈◊〉 (o) See â—hâ—â— 1. â—â—â—embred that prayer may be considered either as a gâ—ft common to good or bad or as it is a grace and â—â—â—ct find meaâ— for obtaining what we stand in neâ—d of and thus it is prop râ—â—o the Saint 1. Then as to the gift of prayer or an ability and readinesâ— to express our desires whether real or in sâ—â—w only in a sit and decent manâ—r that must 〈◊〉 from 〈◊〉 Spirit of God and be frâ—â—ly given to â—s whâ—â—â—â—tuâ—â—lly 〈◊〉 (p) not only gâ—aâ—iâ— grâ—â—â—â—â— saciens â—s they pâ—â—k but not properly if truty but also gâ—â—tia gratis daâ—â— not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pâ—â—â—ce â—eth from the Spirit and the word 1 Câ—â— 4.7 may be câ—â—câ—ded to 〈◊〉 â—xâ—â—â—â—â—cy wherby one dissâ—reth from another destitute as of the grace so of the gift of prayer not only that extraordinary gift whereby in the infancy of th Church some were able upon all occasions according to the exigence of the hearers to pray in a strange language which they never learn't not only this miraculous gift immediatly infused by the holy Ghost which notwithstanding was but a gift and might be abused as may appear from 1 Cor. 14.15 16. but also the ordinary gift and faculty of expressing our conceptions and desires in apt words and a decent maner before the Lord to which our natural parts and industry our hearing reading meditation conference c. do contribute and concur must be freely given and proceed from the Spirit of God as the principal author and efficient He who filled Bezaleel and Aholiab with wisdom and understanding in all manner of workmanship Exod. 35.31 and to whom the Plowman oweth his skill in tilling and sowing the ground Isa 28.26.29 must not he stir up in our minds holy thoughts and fill our mouths with sutable expressions when we come before the Lord There is here much more then parity of reason this being a gift for the edification and sanctification of the Church which is his special work though there be diversitiy of gifts as to that end viz. the good and building up of the Church yet one and the same Spirit worketh all these dividing to every man severally as he will 1 Cor. 12.4 11. But though thus the gift of prayer proceedeth from the Spirit of God yet it being a common gift we cannot thereby be said to pray in the Spirit or in the holy Ghost according to the proper sense of these words Eph. 6.18 and Jud. 20. and as they are used by Christians for thus they rather signifie the grace then gift of prayer and thus the bestowing of this gift cannot be that assistance after which we now enquire there is a mutual separation for as thus the gift may be without grace so there may be this gracious assistance without any considerable measure of that gift as we shew Chap. 1. But so much now of the common assistance of the Spirit whether miraculous or ordinary 2. As for that speciall assistance which is peculiar to the Saints it is either habituall or actuall 1. Then habituall grace that seed of God and principle of life the soul of the new man is necessary to prayer as to every spirituall performance a dead man cannot move and naturall life is no more necessary to vitall actions then the life of grace to every spirituall action the tree must be made good else it cannot bring forth good fruit Luk. 6.43 44 45. Mat. 12.33 we cannot pray in the spirit till we have received the spirit of adoption we must be I do not say we must know that we are Sons before we can truly and in faith call God Father The Spirit doth not infuse prayer in us as he doth the habits or rather faculties of grace and life without our activity and concurrence prayer is not as (q) Yea and Aunomians also according to Pagits cata logue of their errors here siog pag. 110. Where they are said
to affirm that allgiaces are in Christ as the subject and none in us so that Christ beleeves Christ loves c. and so they agree with familists in denying our concurrence Familists foundly dream so the work of the Spirit that it is not our work also the spirit doth not pray in us or for us but helpeth us to pray for our selves (r) Vna sub levet Beza ad juvat â—ulgata auxiliatur Erasmus una capessit Scapula in voc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partâ—cula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad nos laborantes refertur Bez. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.26 he concurreth and addeth his assistance to our work which subjectively is terminated in us and denominats us and can we work without strength and untill first an active principle of life be breathed into us hence Interpreters by the phrase praying in the spirit Eph. 6.18 do affirm to be held forth both the spirit of him who prayeth viz. the new nature which frequently is so called in the Scripture and the Spirit of God which helpeth and assisteth us in that work But though habituall grace be thus so necessary yet it is not sufficient its true the spirit of regeneration is also the spirit of supplication therefore these two are conjoyned in the promise Zech. 12.10 A gracious soul must pray there is no blind nor dumb children in Gods family all of them as they must look up to their Father and depend on him so they must speak to him and lay out their wants and necessities before him but yet there is not such a inseparable connexion but there may be and often is a separation a gracious heart at some seasons and occasions may want the assistance of the Spirit when he would draw nigh to God so that he may pour out naturall and carnall desires yea and when as to the matter the desires are spirituall yet they may be so weak and faint so remisse and destitute of that life that attention high estimation fervency seriousness c. which the quality and worth of the object and the nature of that solemn and heavenly exercise requireth that it were a great in sign ty to the holy Ghost to fâ—ther such prayers upon him While then the pious and learned Mr. (f) Mr. Baxter mâ—th for a settled peace of conâ—cience direct 29. doubt 9. Baxter saith He â—eâ—â—â—veth there is never a prayer that ever a Beleever did 〈◊〉 up to God for things lawfull and usefull but it was put up by the help of the Spirit I would think this judicious Divine doth not speak universally of all prayers put up by Beleevers but only of all such prayers as have some life and seriousness in them some measure of attention c. which are the proper effects of the Spirits assistance and while the Lord is thus (t) Ps 145.18 called upon in truth though there be much weakness and manifold infirmities yet I grant and this may be all that this Author aimeth at that the Lord in mercy covereth and for Christs sake pardoneth these imperfections and accepteth the duty Yet there may be such carnal ends such deadness indisposition and wâ—nt of attention that the beleever after he hath done cannot give an account what he hath askt at least as to some p titions and it were very grosse to â—ffiâ—â—â— that such prayers were put up by the help of the Spirit there being nothing of that life truth and other qualifications which alwayes accompany the Spirits work and assistance And with what shame and confusion do Beleevers many a time come from the Throne while they reflect upon their work and the dishonour they have done to God for â—â—king â—iâ— name thus in vain and profaning such a solerâ—n ordinance through their negligâ—â—â—â— and giving way to carnal and distracting thoughts and such (u) An objection from that author obviated prayers cannot be said to contain good desires for where â—â—â—re is no atten iâ—â— and seriousness there no dâ—siâ—â— caâ— be kindled enlivered and sâ—â—ctâ—fiâ—d and so though 〈◊〉 â—â—re never so good â—nd â—â—â—â—ent yet the prayer mâ—st â—â—â—ght (x) Except in that sense in which Phylosophers affirm that graviâ— levia moventur à gâ—nerante Toâ—et 8. phys quaest 2. Conâ—â—br Râ—vius ibid. cap. 4. quaest 2. Suâ—â— metâ—ph dl p. â— sect 2. Sâ— much for the habituâ—◠〈…〉 is pre-suâ—â—osed 〈…〉 previous unto 〈…〉 pâ—â—â—ing 〈…〉 â—he 〈◊〉 is self and 〈…〉 upon iâ— bu◠〈…〉 â—ffâ—ct viz tha◠〈…〉 preserved by the Spâ—â—â— and whâ—ich â—â—â—â—g actuâ—â—ed by the spirit doth concur with the Spirit in all our spirituall performances 3. Then that assistance which directly and properly is held forth by the help of the Spirit must be some actual influence and work upon the soul and concurrence with it in it's actings which we may branch forth in these few particulars and speak of a four-fold act of the Spirit by way of actual assistance beside that constant and continual supply and influence whereby the new man and weak principle of life is conserved and supported against the mighty assaults of old Adam within and the strong man without 1. To actuat and exuscitat 2. To strengthen and corroborat 3. To instruct direct and regulat And 4. to encourage embolden and make us draw nigh to God with confidence 1. Then the Spirit exciteth quickneth and bloweth up the (x) Ps 3 â—â— fire though there be a principle of heat within yet the spirit must blow upon these coals and dispell the embres before they will burn the habits of grace do stand in need of quickning and stirring up otherwise they cannot act they lose their vigor and activity unless the Spirit draw us we will not run Cant. 1.4 Unless the wind blow upon our garden the spices thereof will not flow out But 2. we must not think that we stand in need of no more but of this quickning and exciting motion as if the man were strong and able enough to walk if once awakned nay unless the Spirit concur and assist unless he bring furniture and provision and put new strength in us the work will be marred though he did set uâ— upon our feet we would quickly go to the ground and fall asleep again though you would draw a paralitick man after you yet he could not follow though you did lift him up yet he would instantly fall back again unless you would add strength to his muscles and joints but I said that the Spirit must not only concur but also strengthen and corroborat the spirit must supply our weakness and inability So that here we may take notice of a twofold act 1. to concur with the new man according to the measure of its strength and activity 2. since the new creature is weak and not able to go of its self the nurse must take it by the sleeves and uphold it we have not a sufficiency in our selves for one good thought 2 Cor. 3.5 If the Lord hold
and his free grace in Christ held forth in the promises adventuring soul and a l upon it this may prove a sufficient ground of acceptable confidence and boldness which will prevail and will not be sent away from the throne of grace empty Here we may reach a word 1. to the proud Pharisee 2. to the mocking Atheist 2. to the disconsolat 4. to the enlivened and strong Saint First then from this point I may reach a rebuke to him who presuming on his parts and eloquence or with that boast ng hypocrit Luk. 18.11 on his own worth and goodness doth thiâ—k that he hath at home provision enough for the work and so mindeth nor neither seeketh help from above but dare draw nigh to God in his own strength Ah! what doth the Almighty regard the acting of parts and the moving of the tongue though with much art and elegance He knoweth the mind of the Spirit the meaning of the least sigh and groan poured out in his strength Rom. 8.27 26. but will not acknowledge or hearken to the voice of thy spirit it is too weak whatever conceit thou mayest entertain concerning its might and excellency to wrestle with and overcome the Almighty but (t) Isa 41.14 worm Jacob was strong he got power from above and in it he wrestled with God and at length prevailed and carried the day Câ—n. 32.25 he prevailed by weeping and supplication Hos 12.4 What strange weapons were these for a conquerour and durst the potsheard strive wiah his Maker the Angel of the covenant appearing in a created shape Ans Yes the Lord alloweth us to fight and wrestle with such weapons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 4.12 to strive as it were in an agony and not to faint nor give over till we get the victory Nay but we must not dare to wrestle with God but by his own strength Deus in Jacobo fuit seipso fortior God did lend Jacob more strength then he did fetch against him he did saith (u) Dicitur ergo Deus vinci a nobis quando virtute spiritus sui nos confirmat reddit in exâ—ugnabiles inâ—o facit ut trium phum agamus de tentationi bus si singula reputamus talis est tunc partitio ut Deusmajoreâ—â— partem suae virtuâ—isa parte nostra staere velit tantum sumat partem magis infirmam ad nos tentandos vel experiendos aâ—qui si Iacob suo marte pugnassâ—t non poterat ferre umbram ipsius Dei quin conciâ—eret redactus suisset in nihilum nisi opposita fuisset major virtus quam bominis hanc similitudinem inquit adducere soleo quando loquor de lucta quotidianis â—ertaminibus quibus Deus exercet pios quod pugnet nobiscum sinistra manu quod nos tueatur dextra sua c. Calvin comment in Hos 12.3 4. Calvin uphold Jacob and continually upholdeth the Saints in all their tryalls and combats with the right hand and fought against him only with the left But you will say Iacob is said by his strength to have power with God Hos 12.3 Ans There can be as (x) Nulius est melior titulus quam donationiâ—ut vulgo dicunt Deus solet in nos transferre quicq uid conâ—ulit ac si nosirum esset distinguere ergo prudenter necesse est hic inter viâ—tutem bominis quam habet aseipso id est a naâ—ura eam quam Dominus in ipsum contulit Calv. ibid. Calvin saith no better title then donation what strength the Lord out of his free mercy had bestowed on Iacob during the combat was Iacobs strength the Lord had freely given it to him and doth allow that it be called his O! but there is no prevailing over the omnipotent but by his own strength if thou draw nigh to him in thy pride thou mayest fear his hand he resisteth the proud and will not yield he is angry with them and they shall not be able to stand before him Secondly A word to the blasphemous Atheist who dare mock the Spirit of God rather then the Saints while he upbraideth them with having and being led by the Spirit and if any infirmity be espied in such that must be reckoned in the first place amongst the works of the Spirit It s true there is a generation of vile deluded sectaries who father all their wicked and enormous actings upon the holy Spirit I plead not for such monsters let them bear their own just punishment ignominy and reproach but for any upon this pretence to mock and flout humble self-denied and circumspect Christians who dare not brag of their having the Spirit but labour to maintain and prize his presence and to bring forth these fruits of the Spirit mentioned Ephes 5.9 Gal. 5.22 these mockers do evidence that they have not Spirit for if they had they durst not make a jeer of having it and if thou hast not the Spirit of Christ thou art none of his Rom. 8 9. thou art a dead man the sentence of death is already past upon thee and thou art destitute of the Spirit of life ver 13.10 and thy mocking the Saints is as if the dead could mock the living because they do live and have a principle of life I will not say with a learned (y) Mr. Baxter Divine that to mock the Spirit and to attribute his work as the Pharisees did Christs to the devil is that unpardonable sin against â—he holy Ghost but certainly it is near in kin to it and from thence our blessed Lord took occasion to speak of that sin Mat. 12.31 32. compared with ver 24. and let such mark that this unpardonable blasphemy is there called speaking against the holy Ghost O! but all those who live in the Spirit walk in the Spirit Gal. 5.25 let the fruits of the Spirit appear in your conversation let your goodness righteousness and truth (x) Eph. 5 9. stop the mouth of mockers dare ye also reproach his holy name all the balsphemies of Atheists do not so much (a) Heb. 6.6 put the blessed Spirit as it were to an open shame as the miscarriages of the Saints and these often prove and are called 2 Sam. 12.14 a great occasion to the enimies of the Lord to blaspheme Thirdly Rejoyce O ye (b) Zech. 9.12 prisoners of hope cast off your fears and complaints and do not say my sins are so many my deadness and indisposition for duty so great and my spiritual enemies so strong and fierce that my hope is cut off I have no strength to wrestle with such mighty adversaries and to remove such great mountains of impediments I grant if thou wert Helpless thy condition were Hopeless but all thine enemies are not able to stop the way and to intercept thy supplie from heaven what though creature-help did fail what though those pools were dried up yet thou mightest run to the full fountain the Lord himself is thy helper his Spirit will
motions of the heart and so ready to improve every advantage he getteth if we halt and stumble he will not fail to lay a snare before our feet that he may catch us he is waiting that he may joyn with the least distemper and to blow up the first spark of inordinacy that he espieth in our affections and the Lord in justice may suffer those to fall who did not look better to their steps Let us then (r) 1 Pet. 1.13 gird up the loyns of our mind and take unto us the whole armour of God that we may be able to stand against the wiles of of the devil and the violence of these principalities and powers Eph. 6.11 12 13. 3. The consideration of Satans power and malice should make us live in a continuall dependence on him who is stronger then this mighty one and who is able (Å¿) Job 5.24 to keep thy tabernacle in peace notwithstanding his fury and terrible assaults Though we must put on the whole armour of God yet above all the shield of faith wherewith we shall be able to quench all the fiery darts of that wicked one Eph 6.11.16 Faith engageth God in our quarrel and if he be on our side we are strong enough who ever be against us Rom. 8.31 we must prevaile and be victorious what can persecution tribulation and distress whether from devils or men do unto us nay saith the Apostle in all these things we are more then conquerors through him that loved us v. 35 37. 4. The danger we stand in from this cruel one should chase us in to God and make us frequently and fervently ask of him that he would limit and bind this mighty one that he would appoint his holy (t) Psa 91.11 12. angels to be a guard about our tabernacle and give them charge over us to keep us in all our wayes and whatever (u) Aquinas affirmeth that all the good we do proceedeth from the â—uggestion of good angels Sum 1. part quaest 114. art 3. in 3. ad 3. But the Author of that book de Eccl. dogmat having denied that all our evil thoughts do stow from the suggestion of Sathan doth by way of opposition more warrantably subjoyn that all our good cogitations and works do come from God cap. 182. Albeit we desire not in the least to diminish the Ministry of Angels nor simply deny that they may suggest good thoughts as well as the devil can suggest evil yet we conceive that the Scripture doth mainly and more expresly hold out to us their externall then inward Ministry in that they are sent to guard and protect the Saints from the violence of devils and men Yet not so as if all our externall far lesse those which are internall and spirituall mercies were dispensed to us by their hands or that such and such were deputed constantly to attend such persons but because the Lord doth employ when it seemeth good to him such and such Angels to minister to such and such Saints some particular mercies which at other times he doth imâ—ediatly bestow yea to the same persons without their ministry And since they may be thus employed to withstand the devil in all his assaults whether Spiritull or externall against us we may well pray that the Lord would employ them for our assistance in our Christian warfare against Sathan and his emissaries albeit 1. the work of grace on the heart in its renovation conversion and the in fusion of the principles of life be above their reach Creatura non potest create holds true as well in respect of the second as the first Creation And 2. though they may have some hand and be some wayes instrumentall in the exercise of our graces by uggesting good motions and pertinent motives c yet we must look over the instrument unto the Lord himself who only hath power over the heart and who of himself only can quicken enlarge and enable us for every good word and work Hence in Scripture our Sanctification in all its parts and their exercise is only and adequatly ascribed to the holy Ghost instruments be employed for our protection that he would not withhold his immediate influence without which all creature-watching will be in vain Psa 127.1 2. Though there were no other thing to stir us up to continue instant in prayer but the tyranny of Satan were not that alone a sufficient motive Ah! whether should the child run when it is pursued if not in to the Fathers bosom and to whom should it complain if not to him Prayer is a most necessary part of the christians armour and though it be last named yet it is not the least but haply it is put after the rest as having a generall influence and being necessary to all the other to sharpen them and to bind them to us and to actuat and strengthen the new man in exercising them and therefore we must not only pray but pray alwayes with all prayer and watch thereunto with all perseverance Eph. 6.18 He well knew what was necessary for us to ask who (x) Mat. 6.13 taught us to pray lead us not into temptation If Michael contending with Satan did see what need he stood in of divine assistance and therefore prayed the Lord to rebuke him Jud. v. 9. what need must we have to present that petition to God not that we should (y) Non cusus est Mâ—chael aâ—rocius maledicere Satana quam ut illum Deo cohibenduÌ„ traderet Calv. in Jud. v 9. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendred rebuk significat aliquid cum interminatione indignatione vel praecipere vel prohibere vid Edw Leigh crit sac in voo curse those cursed spirits but that we should earnestly beg that the Lord would bind and limit them and restrain their power and violence O! but a prayer-lesse Saint is weak and wanting such a necessary part of his armour he may be easily wounded and foiled 5. While we look upon our selves standing in the open field and exposed to the violence of these mighty and cruel spirits and while we behold all the legions of hell engaged and rageing against us O! how should we be affected with the astonishing goodnesse of God who all this while hath kept and preserved us and how should it melt our hearts to consider that while we was provoking God he was watching over us and standing for our defence that while we was working Sathans work he was guarding us against Sathans violence All honour and praise be for ever ascribed to our God who hath not given us over to be led captive by Sathan at his will that with Job we are not afflicted in our persons and estates that our hearts are not pestered with hellish suggestions and blasphemous imaginations and that we have been preserved from so many strong and subtile temptations for our peace within and without praise be to the name of our God But 4. Out
unprofitable task and too high for us and will not have such new wine put into our old bottels till they be renewed lest they break Mat. 9.17.5 Sathan as a cruel exacter may press thee to deal inhumanely and too rigourously either towards thy self or others and though such a work may seem to have much piety and zeal in it yet Sathan doth blow the bellows Thus if tender Christians should find a mighty impulse upon their spirits to pray and fast so long and so frequently as to hazard their health and to neglect their calling and not provide for their family ah how rare a case is this but though multitudes do spare and pamper their bodies to the neglect and ruine of their soul yet some have failed on the other hand and then certainly Sathan is not idle it is he that helpeth forward this cruel zeal Thus he stirred up the Jews in (x) But the command given to him was only for trial there being a ram provided for the sacrifice Gen. 22.13 but they could pretend no kind of command Jer. 7.31 Nay the Lord will rather have no sacrifice then a work of mercy should be omitted far more then cruelty should be exercised Mat. 11.7 imitation as it would appear of faithfull Abraham to offer up their children the Lord commanded them to sacrifice their beasts but Sathan taught them in a mad fit of zeal thus to super-erogat and to sacrifice their sons and daughters which oblations are said to be offered up to devils as for other reasons so haply for this because Sathan did prescribe require and stir them up thereunto Psa 106.37 Thus also he moved Baal's Priests to cut themselves with knives and lancets till the blood gushed out 1 King 18.28 Thus also he driveth blind Papists to afflict and scourge themselves c. and yet this sort of cruelty is far more tolerable then the fury of Anabaptists and other Sectaries who are mercifull to themselves but mad against all others in their zeal for God they could embrue their hands in their neighbours blood and cut off all others that they might enjoy their possessions that they might live as Kings there being no man to say to them (y) Eccl. 8.4 What do ye 6. Sathan moves tumultuously and confusedly holy motions having no dependance one upon another and tending to distract the heart in the present work whether that be prayer hearing the word c. must come from him who likes not the work and who laboureth by all means and that his hand may not be discerned maketh choice of the most fair and specious as being at such a season most probable to mar the work in hand but the Lord prepareth strengthueth fixeth and enlargeth the heart and inclineth it to perform His Statutes and establisheth our goings Psa 10.17 Psa 27.14 Psa 40.2 c. He will not raise but rather expell those storms and mist of confusion that dis-inableth us in His work 7. Sathan will suggest and stir us up to good divisively and partially Sathan when he moveth us to do good being out of his own element his motion cannot be equal and uniform if to some good not to all yea to some for this very purpose that we may be stayed from following some other haply of more concernment However he knoweth that he who is guilty of offending in one point is guilty of all and that God will accept of none of our works unless we have respect to all His commandments Psa 119.6 Jam. 2.10 and therefore if he can set one table of the Law or any one commandment against another he will not withdraw his help for enabling thee to bear that part of the burthen thou hast chosen Thus some seem to be very zealous and diligent in religious performances who neglect their relative duties as they are parents masters servants neighbours c. not unlike to those who were taught of the Pharisees to be liberal in their contributions for pious uses and undutifull to their indigent parents Mat. 15.5.6 But there are others and these not a few who place all their Religion in the duties of the second Table and they have no other charter to happiness but that they are good neighbours they deal justly they wrong no man c. and that Sathan may foster their delusion he will allow them to be very strict and exact in their carriage towards men Ah! what a monstrous kind of Religion must that be to wrong men in nothing and to rob God of all his service and worship except perhaps some outward performances without life and heat to give to man all his due and to God none of his O! but the Spirit teacheth and helpeth us to walk uniformly and to (z) Act. 24.16 exercise our selves alwayes to keep a good conscience both towards God and man 4. As to the rule if there be a mistake as to it if a false rule be set up Sathan will stir us up to be very active for it and zealous in our conformity to it if he can get our zeal wrong placed he will blow up the coal it was he that stirred up Paul to be (a) Act. 26.11 exceedingly mad against the Saints and violently to (b) Act. 22.3 4. persecute them he did cherish that blind zeal in the Jews who Rom. 10.2 3. laboured to establish blish their own righteousness he did kindle that zeal in those false brethren who Gal. 4.17 sought to seduce and draw away the Galatians from the simplicity of the Gospel and he it is who ruleth in Schismaticks Hereticks and all kind of persecutors making them mad against the truth and the sincere Professors of it Nay every motion though upon the matter never so good which tendeth to justifie any sinfull course to harden our heart therein and to feed any distempered passion and lust must come from the evil one and from him it also proceedeth that men are more zealous for their own inventions and superstitious customs then for the commands of God O! but the Spirit teacheth us to be (c) Gal. 4.18 zealously affected alwayes in a good thing to follow the direct on of the word and with (d) Job 23.12 Job to esteem his commandments and the words of his mouth more then our necessary food but every anti-scriptural and erroneous motion is a satanical suggestion proceeding not from the spirit of truth but from the father of lies who can cite Scripture and pretend divine Authority as he did to Christ Mat. 4.6 to back his temptations 5. As to the time 1. Sathan may move us to pray by fits and starts but the Spirit only can make us (e) Rom. 12.12 continue instant in prayer we cannot pray alwayes unless we pray in the Spirit Eph. 6.18 carnal men will not constantly call on God Job 27.10 2. Sathan can move thee to pray unseasonably as while a Judge is sitting on the Bench and God calls him and his place calls him to minister
justice if then he find an impression upon his spirit to desert his duty and go to his closet and pray he may fear lest Sathan have a hand in it Thus while we are at (f) Thus he laboured to divert the people from attending to Christs Doctrine by a most specious but unseasonable confession that Christ was the holy one of God Luk 4.33 34. Thus also while Paul and those who were with him were at prayer he indeavoured to interrupt them by a fair testimony given to the Apostles and their doctrine by a possessed damsel Act. 16.16 17. If Sathan can steal away the heart from the present duty he careth not by what means prayer if we find some good motion suggested which doth distract and draw away our hearts from the present work if while we are hearing conscience press us to read if while we are attending our Masters business conscience call us to employ that time which is not our own in some religious exercise c. these and the like are unseasonable motions and cannot then proceed from him who hath appointed a season and fit time for every thing under the Sun and made every thing beautifull in its time Eccl. 3.1.11 But as he maketh his servants to reap in due season Gal. 6.8 9. he will also make them sow and bring forth fruit in the right season Psa 1.3 6. As to the effect Though satanical suggestions may be very violent and impetuous and forcibly press us to act yet they are fruitless they bring no provision for the work and for a right and spiritual way of performance they are like water poured out upon the rock not like the rain that falleth upon the valleys Sathans morsels do not feed the soul 1. Then it leaveth no heavenly and spiritual impression upon the heart it doth not enlarge and open it towards God nor stir up self-abasing and heavenly affections 2. Neither doth it give strength for doing the work to which it impelleth in an acceptable maner when the heart is thus stirred up to pray it will continue dead and cold in the performance for his motions often go no further then the imagination fleeting there and not descending to the heart to inflame it But 3. though they affect the heart as when they prevail they must do more or less they quickly evanish and do not abide though he would have us to work that he may ensnare us in the work of our own hands yet he would not have our heart too much fixed on any good work and therefore when we stretch forth our hands he with-draws his help and puts out his candle and the sparks he had blown up he is fitly in respect of his work compared to lightning Luk 10.18 it is an evanishing flash quickly gone which though it may awaken yet it doth not warm the traveller But 4. though it abide and all the while excite and press us forward yet it giveth no strength to do it is like a whip or spur that driveth the weary beast but addeth no help or assistance And though thus the work may be done yet the maner of performance must be dead and formal and as to the end and motives carnal and selfâ—ish and is it any wonder to see Sathan have a hand in such good works But thus we see that Sathan dealeth with the Saints as Pharaoh and the Task-masters once dealt with the Israelites who urged them to work and make brick but would allow them no straw or materials for the work Exod. 5.6 7. But 5. far less doth Sathans impression fit and dispose the heart for doing hereafter a good work flowing from his breath is infectious it rather deadneth and indisposeth then quickneth the heart and rather begetteth a prejudice against holiness then true love to it because of its power which then is not felt and beauty which is not seen and perceived Far less 6. is Sathans motion influential on the life and conversation if it do not encline and dispose the heart for duties of the same kind and nature it can hardly be imagined that it will extend it self further if praying now thus will not make thee love that exercise the better and fit and dispose thee for praying hereafter then though the Lord in his wise providence and for ends known to himself should give what thou thus desiredst that mercy would not prove a mean to increase thy love to him neither wouldst thou labour to improve it for him and lay it out for his honour far less upon this account wouldst thou take heed to thy steps as being loath to offend him and say with him Psa 116.9.12.14 What shall I render unto the Lord for all his benefits I will pay my vows unto him and in my whole carriage walk before him unto all (g) Col. 1.10 well-pleasing being fruitfull in every good work O! but the influence of the Spirit is soul-strengthning and enlarging it is fruitfull like the warm showers upon the mowen grass Psa 72.6 and like that water poured upon the thirsty Isa 44.3 4. As he quickneth and stirreth us up to do So he enableth and helpeth our weakness and infirmities Rom. 8.26 His influence is not partial it extendeth to the whole life and conversation to strengthen and establish us in every good word and work 2 Thess 2.17 1. To do 2. To do well And 3. to do every thing that the Lord commandeth if the Spirit help us to pray he will help us to pray well and love well Now a word of application Use 1 1. Be not puffed up because of some lively as thou didst think impressions on thy heart driving thee to thy knees and drawing thee to the throne but ponder what hath been thy carriage while thou camest before the King how thy heart was then enlarged and what influence that duty had upon thy life and conversation if thou didst vow and pay to the Lord c. Sathan can transform himself and then he is most dangerous and mischievous to the Saints a white devil is an ill guest Use 2 2. O! but take heed that this be not pretended and made a cloak for thy resisting and grieving the Spirit of God Though Sathan at sometimes be permitted to blow the coal that we may see to work yet he is out of his own element when he stirreth us up to our duty and seldom doth he meet with an occasion and opportunity in which he may gain by our prayers and religious performances and therefore unless his hand be manifestly discerned let us follow and entertain such a motion let us embrace and cherish what is good in it not perplexing our selves by enquiring from what hand it did come and though he did suggest it yet if we could guard against his wiles and devices following what is good in it but not for the ill ends proposed by him nor suffering our selves to be ensnared thereby we might thus disappoint and befool him making him hold the
statuit orationem comprehendere septem quae hoc versiculo continentur 1. ad Quem 2. Quis clamat 3. Cur. 4. Quomodo 5. Quando 6. Quid. 7. Vnde name some few as being most necessary or most slighted and neglected and upon which the rest do hing and will not readily be wanting when conscience is made of the other among which faith being the most proper and deserving a more full discovery we shall speak of it at greatest length But for our more clear and distinct procedure the qualifications and requisits of prayer may be divided into three ranks 1. Some are previous and antecedent 2. Some are concomitant and belong to the performance of the duty and must go along with it 3. Others are consequent and must follow after CHAP 1. Some antecedent and previous conditions of Prayer which should be observed before and While we are drawing nigh the throne of Grace As 1. some enquiry after our state 2. Circumspection in our walk 3. A praying disposition and spiritual frame of heart 4. Preparation 5. Right ends Psal 50.16 Vnto the wicked God saith What hast thou to do to take my covenant in thy mouth c. Jam. 4.3 Ye ask and receive not because ye ask amiss that you may consume it upon your lusts Psal 10.17 Thou wilt prepare their heart thou will cause thine ear to hear c. BE not rash with thy mouth either (a) As expositors upon good grounds extend the word see Diodat annotat on the Bible in fol. Amsterd an 1640. English Divin Pemble Cotton in vowing or praying and let not thine heart be hasty to utter any thing before God Was the Preachers caveat Eccles 5.2 which should be carefully heeded by us in all our addresses to God and may be laid as a foundation to what we are to say here none will draw nigh to the King but as he will labour to order his words when he is admitted to speak So he will premeditate not only what he should say but also who he is that thus taketh upon him to interceed and deal with such a honorable person But ah how few do thus prepare themselves to meet the great King And hence too many through their negligence irreverence and precipitancy in the worship of God in stead of a sweet savour do offer up to him the sacrifice of fools Eccl. 5.1 But that our service and oblation may prove acceptable let us prepare for that work which is so far above us and for which we are so unfit and unsufficient 2 Cor. 3.5 And 1. we would look after the qualification of the person what is thy condition and state and under what relation thou standest towards God whether the old enmity be yet removed and whether thou who goest to knock at the gate of heaven be a friend or an adversary a son or a stranger not as if thou shouldst alwayes dispute and question thy state but that thou shouldst bring thy state to the touch-stone and try and (b) 2 Cor. 13.5 examine whether thou art in the faith and thus once put thy relation and spiritual condition out of question which may be a constant and abiding ground of confidence and encouragment to draw nigh to God untill some new storm either raised by Sathan or flowing from thine own bowels do blow out that light till either thou sin away that evidence or the enemy steal it away from thee But it concerns us much to know our interest in God and that we are in a state of favour and friendship lest he prove a consuming fire and we as stubble if we approach to him in our sins Albeit the Lord be no respecter of persons yet the prayer of the (c) Which Socrates though a Pagan did acknowledge see Baldwins moral Philos book 9. ch 5. wicked is an abomination unto him and the prayer of the upright his delight Prov. 15.8 He who will not hear sinners Joh. 9.31 yet will not send the righteous away empty Jam. 1.16 For albeit in mater of justice we may not ask who nor respect the persons of men we must not show favour to our nearest relations no not to the poor Exod. 23.3 Lev. 19.15 yet in bestowing of courtesies and in acts of bounty meer-pleasure and good-will the consideration of the person may well have the first place Psa 16.3 Gal. 6.10 If sinners could carry their suit in point of equity and justice the Lord would do them no wrong he would not send them away empty but since none not the best of men is able to maintain such a plea but he of his meer mercy doth give to whom he will shall he be unrighteous in shewing favour to his servants while he refuseth to satisfie the desire of strangers and enemies Hence The first ground of the point is because our duties and services 1. Reas our good works and prayers cannot merit and deserve any good from God they cannot justifie our persons nor procure a pardon for our offences how then shall they be able to purchase new favours The popish doctrine concerning the merit of our works and our justification thereby is detestable it s a soul-destroying dream of Proud Pharisees the fruit cannot make the tree good but the tree must first be good before it can bring forth good fruit Mat. 7.17 Thou canst not pray acceptably till thy heart be renewed till thou get strength from above and till a (d) See Part 1. chap. 9. principle of life be infused and the Spirit concur with it and help thee to pray according to the will of God Rom. 8.26.27 The Lord first (e) Cajetan his observaâ—ion which he repeateth on the place is the more remarkable because of the author he being a Papist Externa dem de internisdicendum oblationes inquit ille non sunt Deo grata secundum seipsas sed ratione offerentium placent vel displicent had respect to Abel and then to his sacrifice Gen. 4.4 which was not the cause but an effect evidence and witness of his righteousness Heb. 11.4 we cannot offer to the Lord but of his (f) 1 Chron. 29.14 own he must give unto us before we can render unto him he must draw up our supplication and put it into our hands else we know not what to say when we come before him and though we could order our words yet so long as the heart doth keep and entertain its old enmity against God and his holy commandments he will not be mocked with fair pretences nor accept of his supplication whose heart plotteth contriveth and breaths after treason and rebellion against him We must first lay down our weapons and accept his pardon before he will accept our supplications and fulfill our desires And therefore if thou resolvest still to hold up the former feud and only comest to God in a strait and to serve thy turn I may appeal to thy own conscience if there be any reliques of light and
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
in the discharge of his ministry was more dear to him then his life Act. 20.24 And the Martyrs (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contempserunt vitam pro Christi gloria vid. Pareum Bez in Rev. 12.11 loved not their lives unto the death they were content rather to lay down their lives then God should lose the least of his glory True love as it is (m) Amor meus pondus meum eo feror quocunque feror active and resolute so it is liberal it will do much encounter many tryals and hazards and part with much yea with all rather then it will suffer the soul to be divorced from what it pursueth as the chief good and ultimat end Hence when we would try whether we ask temporals in subordination and with reference unto the glory of God as concerning spirituals this question scarce hath place while we sincerely ask them these having such an immediat and direct tendency to Gods glory that it may be called their (n) Finis intrinsec finis operis intrinsecal end and the end of the work it self though yet I deny not but the worker through the subtilty of Sathan and the corruption pride and deceitfulness of the heart may abuse and pervert these precious things to base and selfish ends which may be discerned by what we are now to say concerning temporals which may proportionally be applied to our thus asking spirituals But now to that question how shall I know what end I aim at in my prayer suppose thou heardst the Lord from heaven saying unto thee upon what terms desirest thou this mercy and wouldst thou have it upon any terms though it might prove a weapon to dishonour me what wouldst thou reply canst thou truly say nay Lord my soul abominats it as such and I would rather part with what mercies I enjoy then receive an addition to them upon such terms and thus if thou art as ready to pray against and deprecate these outward things under that redpulication as thou wast serious in asking them as supposed blessings thou needst not fear least thou hast asked amiss if thy end had been wrong thy desire had been more peremptory neither would it have thus stooped to the will of God Self and lust are impetuous and (o) Gen. 30.1 Rachel like are impatient in desiring and cannot bear a denial or delay but if they be satisfied it s no matter though God lose of his glory and the soul of its beauty and heavenly ornaments but when Gods glory is intended temporal things will be askt 1. moderatly both as to the degree of the desire and to the measure of the thing desired 2. with submission to the will of God and 3. in subordination to his glory And thus all regular prayers for temporals have two parts as we pray for such a mercy upon supposition of expediency and subserviency to the great end so either virtually or expresly we deprecat it upon the supposition of inexpediency and hurt as shall appear Part 4. chap. 1. And herein honest supplicants do imitate their Master and when they pray for any outward mercy or deliverance either actually or in the habitual intention they include a proviso and either imply in their desire or expresly ad this post-script to all such supplications (p) Mat. 26.39 42. Nevertheless not as I will but as thou wilt thy will be done 2. What we much love and mainly intend will be much in our eye and will often run in the thoughts we will not need a monitor to put us in minde of it but (q) What the Poet said of the land of our nativity viz. that it will not suffer us to forget it may more truly be said of our chief good and ultimas end Sua dulcedine semper Ducet immemores non sinet esse sui the mind must frequently meditate upon that which the heart much loveth and though it be shut out yet it will intrude and insinuate it self and creep in again upon the thoughts nay absence distance hazard and difficulty will but rather inflame the desire quicken and double our diligence and arrest and more seriously take up our thoughts then divert them from looking upon that which we much love and effectually intend If then the glory of God be the great errand and business and mark thou aimest at thou must frequently meditate upon it unless the archer have the mark in his eye he must shoot at random You will say Quest Ans but we cannot alwayes actually minde the glory of God When must we then and how often minde it Ans The more we think upon it it is an evidence that we intend it the more yet we must not determine how often and for how long a time the thoughts must be thus imployed As in other works and parts of holiness so here there is a great variety and latitude A popish Casuist (r) Pet a S. Joseph in Ethic. ad quaest An detur aliquis actus humanus indifferens in individuo seu ut loquuntur in actu exercito affirmeth that once at least every day we should renew our resolution to refer all our wayes to the glory of God and well might he say that this should be the minimum the least that ought to be done albeit alas too many titular Christians never once yet to this day did make or sincerely came to this resolution but I should think that at least as often as we pray we should renew this resolution and whensoever we ask temporals we should cordially say not our will but thine O Lord be done (Å¿) Proponitur hic exemplum enimi veri pit rihil aliud spectontantis quam gloâ—iam Dei dum in tribulationibuâ— periculis auxilium divinum implorat Musâ—â—l in Psal 115.1 Not unto us O Lord not unto us but unto thy name give glory do what seemeth good in thy eyes and what serveâ—h most to illustrate the glory of thy name but (t) Psa 140.8 grant not our foolish desires and further not our hurtfull devices c. 3. He who asketh for the glory of God when he hath obtained what he desired will be carefull to improve and lay it out for that end Thus Hannah askt a son from the Lord and lent him to the Lord as long as he lived 1 Sam. 1.27 28. It is true she did not thus consecrate her other three sons to the publick ministry in the temple and it may be the Lord will not call thee to part with all but yet thou shouldest be in readiness if it were to offer up thy Isaac and to abandon thy darling and most beloved comforts and though thou art allowed still to possess yet mayest thou not improve thy possessions better for his glory and spare so much of them as he calls for which haply will be but a little But Ah! so much health and strength so much wealth and honour and nothing of that laid
black Cant. 1.4.6 And 3. in being thus (ſ) Ezra 9.6 ashamed to lift up our face to the Lord and saying with the (t) Luk. 15.19.21 Prodigal I am not worthy to be called thy son and with the (u) Luk. 18.13 Publican smiting the breast and from thence bringing deep sighs in stead of words and having our sins so much in our eyes that we dare not lift them up to heaven and when once vent is made to words this becometh the great suit and desire Lord be mercifull to me a sinner 4. In being sensible of all our sores and maladies of all our wants hazards dangers and temptations we are exposed unto of all our sins and provocations of our weakness and inability and of our manifold failings and infirmities the consideration whereof as it will serve to humble us so to keep us low and as it will send us to the throne so it will furnish us with matter and expressions it will keep out that boistrous wind that is ready to blow us up and turn us from our course and make us with the Pharisee to boast of our enjoyments and perfection when we should mourn for sin and complain of wants A lively sense of our sins weakness dangers and wants is both the mother and daughter the nurse and milk and shall I say the very nature and life of humility You will say and should the servants of God be so much dejected and be so uncheerfull while they are at his work Ans Albeit while we look in to our selves we see nothing but sores and wants sin misery and matter of shame blushing and confusion yet when we look up 1. to the bowels of a Father inviting and commanding us to draw nigh to him and assuring us of the success by his large and free promises 2. to the arm of the Spirit drawing us to the throne and putting words in our mouth and 3. to the price Christ hath paid and to his mediation and intercession for us with what confidence and boldness may we present our requests to God Humble and self-abasing thoughts are not (x) Mr. Clerk in the life of Mrs Ratcliffe reporteth that when she had poured out her heart before the Lord with the greatest confidence and delight yet used to close with a protestation that all the acceptation she desired as to her praising of God was that he would pardon her presumption as the error of her love for taking upon her to speak of his excellency contrary unto nor inconsistent with that fiducial recumbency and child like liberty and boldness the Saints have used in prayer Nay but rather the one supposeth and maketh way for the other had not Jacob been sensible of his own unworthiness expressed Gen. 32 10. he might not have been so peremptory and bold as we find him ver 26. though he deserved nothing yet he would not part with God he would not let him go till he blessed him And on the other hand the more full discovery of Gods majesty and goodness Job met with the more he abased and abhorred himself Job 42.5 6. And not only discoveries of Gods justice and holiness but also yea especially of his kindness tenderness and fatherly care will exceedingly melt an ingenuous and honest heart when David heard that God would build him a house for a long time ah what am I saith he and what is my fathers house and is this the manner of man O Lord God and what can David say c. He knew not how to express the low thoughts he had of himself 2 Sam. 7.18 19 20. Yea often mercies have prevailed when rods have proven ineffectual Ezek. 16 63 61. mercies will break the hard oaks that would not yield at strokes and it s a very bad symptom when mercies puff us up and make us proud ah I should we lift up our selves against him who is thus exalting us and it is monstrous and exceedingly detestable that Saints should grow proud of their graces which yet are so contrary and opposite to pride that this serpent should breed in the ashes and overthrow of other sins yea and (y) According to the scarce credible history of that rare bird Phaenix-like out of its own ashes that we should be proud because we are not proud and should have high thoughts of our humility and self-annihilation And yet as a holy (z) Rara avis in terris aut sanctitatem non perdere out humilitatem sanctimonia non exicudi Bernard sup Cantic serm 45. man long since complained what a rare fowl on earth is a holy and humble man O! if we were more humble we would not 1. Baruch-like seek such great things nor 2. be so peremptory in our desires after them we would not 3. so fret and complain when we are crossed nor 4. envy and repine that others had a greater measure of creature-enjoyments we would not 5. so hunt after the applause of men nor be so sensible of reproaches wrongs and injuries from them 6. we would not so undervalue mean Saints and be so uncharitable and severe to them 7. we would prize more one smile from heaven then all creature-embracements that the high and holy one should look upon such sinfull wretches would exceedingly rejoyce the heart and 8. we would be more in confessing our sin and begging pardon c. 4. There must be truth and sinecrity in thy prayers 4. Truth and sincerity God will be worshiped in truth Joh. 4.23 24. Thy prayer must not go out of feigned lips Ps 17.1 The Lord is far from hypocrits but he is high to all that call upon him in truth to hear and answer them when they cry Ps 145.18 falsehood (a) Isa 28.15 will prove a lying refuge especially while we deal with the omniscient God we may thus show our folly but God will not be mocked nay such montebanks do in a maner engage the Lord in point of honour to find them out they provoke his majesty to put some mark upon them that others may see that they were not hid from him such by their work do say what those wretches Ps 73.11 said with their mouth how doth God know and is there knowledge in the most high And will not the Lord then be avenged on such hypocrits who notwithstanding dare draw nigh to him in their lip-devotion and with that people Ps 78.36 flatter him with their mouth though their heart be thus removed from him the sacrifice of such fools (b) Hos 7.11 Ephraim-like is a silly dove without heart they offer the calves of the lips but yet as one speaketh (c) M. Crooks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentem imprecatam gerunt if any beast offered up by Pagans to their idols was found to want the heart as it is (d) Alexand. ab Alex. gen dier lib. 5. cap. 25. said to have hapned in the case of Julius Cesar a little before the conspiracy against him and of
mark of fincerity thus to persevere And 4 a character of an hypocrit that he will not hold out Job 27.10 and to restrain prayer and cast off fear are made (g) The error and mistake here was in the application of both but not in their connexion and as it were illation and inference of the one from the presence of thâ— the other companions and as it were reciprocal adjuncts Job 15.4 And as faith is the mother of prayer so infidelity and distrust must beget this fainting and drive us from Gods door and make us say with him 2 King 6.33 What should I wait for the Lord any longer We first say his (h) Psa 77.8 promise faileth and then we weary in pleading it and at length cast it aside as the Bond of a bankrupt debtor 5. God is honoured by our (i) Psa 63.8 following hard after him when he seemeth to hide his face and turn away our prayers yea and to pursue us as he did (k) Job 9.17 Job with his tempests and multiplie our wounds when we will still wait upon him though we meet with many repulses and discouragments 6. Perseverance wants not its reward not only shall our desire at length be granted but a recompense shall be made for the delay the answer shall be more full and with an over-plus of additional comforts and the mercy shall be more sweet stable and firm and as it will be more prized So usually it is better improven received more thankfully and cheerfully and used more holily and cautelously and as more of God is seen more of his love faithfulness and tender care in thus giving So what is thus gotten after many prayers much pains waiting and dependance will be the more carefully laid out for his honour and if God should declare his purpose not to give the particular a soul that hath not fainted under delayes will bear a denial the more patiently and submissively and can acquiesce in the good will of his Father as being best for him and thus can praise him for with holding or (l) As Job 1 21. and David 2 Sam. 12.20 removing as well as for giving such things 7. The sad and bitter effects and dangerous consequences that may attend our fainting and giving over may provoke us to continue instant in prayer What folly is it because the mercy cometh not in thy time to run away from it that it may never come perhaps it is prepared yea on the way and not far off and wilt thou indispose and make thy self unfit to receive and thus intercept it by the way or shut the door that it may not get entrance Nay if thus thou restrain prayer and cast thy duty behind thy back and forsake Gods work and service the Master (m) Gurnall pag. 624. may send thee to school with a rod at thy back the Lord may send out a storm to bring back his fugitive Jonah's and thou mayest fear lest thy omission be punished with desertion and Gods leaving thee to fall into some sin of commission he that leaves a duty may fear to be left to commit a crime 8. Consider who thou art what is thy condition and what thy trade and thou wilt say good reason the poor beggar should wait till an alms come that he should not limit and set a time when he must be answered or else he will be gone And ah hath not the Lord for a long time stretched forth his hand towards us and waited upon us he hath long knocked at shut doors and yet to this day he standeth and hath not given over and shall we at the first run away from his door because it is not opened to us c. We might have spoken to these and such like motives at greater length had not such an able Pen pressed that point so fully to wit the judicious Mr. Gurnal Spir. Arm. part 3. pag. 614. c. But it would be here observed that it is one thing to weary in prayer and another to weary of prayer the Saints too often through the weakness and debility of grace and the renewed assaults of Sathan and their lusts may faint and weary in prayer when yet they do not weary of their duty and desire not to be fred of that yoke they love their Master and like his work even while they are sweating at it and fainting under it as a Trades-man may love his work and employment albeit through weakness of body and some distemper he be not able to follow it as formerly and it will be his affliction that he is not able to go about it as he would and thus he is not weary of his trade but of his sickness and weakness thus the godly are rather weary of their deadness indisposition and unfitness to pray then of prayer it self and not because it is their duty to pray but because they cannot pray better and thus they take pains to get that indisposition removed that they may pray more instantly and affectionatly and if it be thus with thee the Lord will not account his work to be interrupted by such a diversion thou mayest be said to pray with perseverance notwithstanding of such fainting fits and involuntary distempers I deny not that Sathan and our lusts may labour to beget prejudices in the heart against the duty it self and may so far prevail as to divide the heart and occasion a confusion not unlike that which was in that assembly Act. 19.32 The regenerate part still pleading at least not disowning but still maintaining some secret love to and longing after a communion with God and the old man not only protesting against but labouring with might to silence conscience and to bind the new man and draw or drive him aside but yet still it is with the true Israelite as it was with Paul Rom. 7.21 22.23 25. When evil is thus present there is a secret willingness to do good and a delighting in the worship of God even when the flesh serves the law of sin yet the regenerat mind doth still own God his work and service And though for a while and as to some particular sute through the violence of corruption and temptations there may be an interruption of and cessation from prayer yet grace at length prevaileth and the new man must not die in that swoun and fit he must recover and go about his business and do his first work and the first word the child speaketh after that deliquium is over must be Abba Father because the Physitian never leaveth him but holds him continually by the right hand Ps 73.23 Ps 17.5 But yet in the mean time the Lord may hide his face and not only frown and shake over him the rod but also chastise him and withhold mercies formerly askt and as it were granted a sealed petition may be recalled upon the supplicants miscarriage Let us close with the judicious (n) Iudex iniquus audivit victus taedio
King of kings And thus we may see what good may be gotten and how great and excellent things may be obtained by prayer though the particular be not granted But 3. as prayer hath thus something in hand and meat as it were in the mouth so it is a seed which though it seem for a time to lie dead in the ground yet it will revive and ere it be long we shall reap in joy in the day of general retribution when it shall be (f) Rom. 2 6. rendred to every man according to his deeds all our prayers shall get a second hearing and new reward and the King will then say as he in the case of (g) Esth 6.3 6. Mordecay what honour and dignity hath been done to those mine honest subjects who would not joyn with rebels nor conceal the conspiracy of false friends what have those favourits of heaven who have lyen so long at the gate and have waited for an answer to their many prayers and supplications though in the mean time some crums have been let fall to them yet what have they gotten answerable to the large and full promises I have made unto them and to their expectation from such a great and bountifull Lord and Master and then they shall receive what they can desire and more that is the great day of audience when all our tears and prayers and complaints shall be brought to remembrance And thus though we got nothing in hand yet we might say with him Isa 49.4 Surely my judgment is with the Lord and my (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opus vel operis merces Buxtorf opus laborando productum Mr. Leigh crit sac reward with my God And we may with them 1 Cor. 15.58 know that our labour is not in vain in the Lord. And though we had no cause to complain albeit we were thus put to wait all this short day of our life and till the evening when the Master will call all the labourers in his vineyard and give to every man his penny and will make a recompence for all the delayes and disappointments his honest supplicants did meet with here in this their pilgrimage since none will have cause to grudge and murmure then or to say that he hath received too little or waited too long Yet 4. our kind Master will not put us off to so long a day though as to the crown and great inheritance we must patiently wait and be expectants till then yet in the mean time he will give something in hand he will give so much as may encourage us to follow our duty without fainting and which may be esteemed a present answer and return to our prayers And that it must be so may appear 1. because he hath appointed prayer to be a mean for obtaining the blessing not in a general way for thus every duty may be called a mean for obtaining the great end and a step forward in the way to happiness but prayer is appointed as a special mean in reference to such a particular end viz. for obtaining such a particular suit and to have such and such desires satisfied and thus there are special promises made to prayer in reference to this particular end which no other duty can lay claim to the Lord hath not only promised to reward our prayers as other good works but the hath specified a particular reward and hath promised to give whatsoever and whensoever we shall ask and therefore there must be some particular answer and return made to every prayer we offer up to God Otherwise 2. It must be granted that we might in our several straits and difficulties as well go about any other duty as prayer at least whensoever and that falls out very often the particular we ask is not given and thus in such a case prayer will be no more sutable and pertinent to the afflicted then any other Christian exercise And 3. prayer could bring no ease nor relief to perplexed and disconsolated souls and the Apostles inference Phil. 4.6 7. must be groundless and unwarrantable for if no good in reference to our present exigence and difficulty may be expected from prayer how can peace quietness and contentment follow thereupon prayer must open some door of hope and must bring some olive leaf in its mouth else the waters would not be abated nor the storm calmed You will say what is that answer which we may alwayes and in every case confidently and infallibly expect For answer to this which we suppose to be the main difficulty we offer this twelfth Concl. Coucl 12. Albeit we have no ground to imagine that God will alwayes given the very particular we ask yet faith can assure the soul that God will do that which is best for us in the present business and particular exigence albeit the captive may not peremtorily conclude that upon his praying he shall be set at liberty nor the sick that he shall be restored to health yet the may and should believe that God will do what is best for them and is most for his own glory albeit the cannot determine whether liberty or captivity sickness or health be best for them in such a case and such a time allthough their natural appetite and sensitive desire did close with a sutable object and made choice of what seemed fittest and most convenient for it yet they may be perswaded that as the omniscient and wise God knoweth what is best for them so as a loving Father he will do what is best to them and that though they relying upon his wisdom do mistake and with submission do desire and ask a serpent supposing it to be convenient food yet he will not give it nor satisfie their foolish desires but he will do what is better he will sanctifie the tryal and thereby promove their everlasting happiness if he let the burthen ly on he will strengthen our shoulders to bear and say to us as he did to Paul my grace shall be sufficient for you 2 Cor. 12.9 Hence may arise that peace promised to every sincere supplicant Phil. 4.7 For having thus commended our case to God we may securely rest upon his care and providence who knoweth how to do us good by such a dispensation and who would not thus put us to the trial unless he minded thereby to procure our profit and advantage And that the Lord doth thus answer every prayer put up to him in truth viz. either giving the mercy in kind and the very particular that was askt or else giving what was better and that not only 1. by withholding what would hurt which though it may seem to be a meer negative yet should be acknowledge to be no small part of the return and answer of prayer and a fruit of the fatherly care and watchfull providence of our kind Lord towards us in thus fulfilling his (i) Ps 121.7 Prov. 12.21 Eccles 8.5 Job 5.19 c. promise to suffer no
evil to come near us For it is as (k) Petamus ut non faciat quod non bene petimus quia ad hoc pertinet quod in oratione dominica dicimus ne nos inducas in tentationem neque enim parva est tentaâ—io si contra tuam sit causam tua postulatio August tract 73. in Joan. Augustin observeth no small temptation to have our desires and requests to become contrary to our cause and obstructâ—ve of our good and interest Hence it must be no small mercy to get that snare broken and when the Lord doth frustrat such desires though offered up prayer-wayes he doth answer that part of our prayer lead us not into temptation but deliver us from evil Mat. 6.13 And it were good that we did more mind that part of our copy and pattern and that when we pray we did as that Ancient adviceth ask that God would not grant what we ask a miss but not only doth the Lord thus answer by not giving those serpents we desire but also 2. by giving us a heart to welcome the dispensation and grace to improve the trial aright he would not suffer us to be cast into the furnace if he purposed not thereby to purge away some dross from us but now for clearing the point we shall not multiply arguments but that the Lord must thus answer all our prayers may appear 1. from the universality of the promise which excludeth no (l) Sed malum culpae peccatum cum non sit eligibile non debet referri ad classem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 object no case nor condition in which we may be cast no time nor place nor whatsoever other circumstance but as we heard extendeth unto and comprehendeth all things whatsoever we shall ask Mark 11.24 1 Joh. 5.15 and 3.22 Joh. 14.13 c. And therefore there can be no case nor combination of circumstances that can frustrate our prayers of a gracious return and answer otherwise the promise of audience must be too large and so must fail of its accomplishment 2. We may argue from the extent and utility of prayer it is usefull at all times and for every thing hence it s prescribed as a soveraign antidote against every evil and all our fears Phil. 4.6 But if only then it were heard and answered when we get the particular in kind how often would it be useless and to no purpose 3. I would ask what difference there would be between the trials and crosses of the godly and the wicked if to the one they were not sanctified by prayer and not to the other because he restraineth prayer What is said of the creatures 1 Tim. 4.5 may be applied as well to every dispensation of providence it cannot be sanctified to us but by prayer and if we ask the blessing we may as confidently expect it in such a case though never so cross and contrary to our selfish inclination as while we use the creatures with much contentment and satisfaction And we may upon good ground say we know that such a dispensation is good for us and that we had been at a loss if we had wanted it and hence will flow not only patience and submission but also rejoycing and thankfulness thus David by way of congratulation and praise to God could say it is good for me that I have been afflicted Ps 119.71 thus also Paul could rejoyce whether Christ was preacht out of contention and in pretence only which in it self was a sad affliction and tryal to the zealous Apostle or in truth and sincerity as knowing that by the Philippians prayers and none will imagine that he excluded his own though not needfull to be mentioned while he was speaking to them that should turn to his salvation Phil. 1.18 19. Hence also the Psalmist might conclude that he was afflicted in (m) In hebraeoest justitia loquitut de bonitate prohitate Dei hoc sensu subdiâ— quod me fideliter hoc est meo commodo adfligis castigas observandum est quod fidem Dei erga se in afflictionibus considerat certo sibi pâ—rsuadens quod fideliter suo ipsius commodo adfligatur a Domino Muscul in loc faithfulness Ps 119.75 and therefore his afflictions must be the fruit and accomplishment of the promises he had pleaded in prayer and so must have been sent by way of return to his prayers 4. we might argue from the sense and meaning of our prayers when regular of which we only speak which must not be absolute and peremptory as to the particular but conditional and dis-junctive Lord give us such a supposed mercy if it be good for us but otherwise we do not desire it and will not have it Or thus Lord give us what we ask or what thou knowest will be better for us As hath been shown Part 1. chap. 7. sect 1. And thus our faith may keep a conformity and correspondence with our prayers (n) Obstrepit enim hic carnis sensus minime apparere quod Deus vs ta nostra exaudiat quando codem semper cursu procedunt afflictiones nostrae Itaque apostolus occu pat quamvis non statim succurrat suis Deus non tamen cos descrere quia miro artisicio quae videntur incommoda in eorum salutem convertat Calvin in loc and we may confidently expect that God will answer them and grant our desires that he will either give the particular in kind if good and convenient for us or else what is better and more fit for us at at such a season 5. Let us ponder that conclusion which the Apostle draweth from what he had said concerning prayer Rom. 8.28 We know that all things work together for good to them that love God It may be this or that particular may seem to do thee no good but take all collectively and joyntly together and if your eyes be opened you will see them mutually conspire for your good If we look upon the prescription of a Physitian we may there see several ingredients which singly and by themselves would rather hurt then profit the patient but if we take in the correctives and more narrowly observe the composition we will be forced to commend the art and knowledge of the Physitian and to confess that all together do joyntly concur and contribute for the patients health So c. Hence it must necessarily follow that whether God give or withhold the particular he doth what is for our good and what is most fit and convenient for us if all things must work together for our God then certainly the several answers and returns to our prayers and this we may as well as these Romans did know and should believe 6. Those Scriptures which hold out Gods purpose to withhold no good thing from his upright supplicants as Ps 84.11 Ps 34.10 c. as they do show that when the particular askt is withheld it is not good for us hic
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
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
it may be comparatively (a) Accipit autem quando debet accipere quaedam enim non negantur sed ut congruo dentur tempore differuntur Aug. tract 102. in Joan. better for us to fight a while if in the mean time he furnish us with necessaries for the war and say unto us as he did to him 2 Cor. 12.9 my grace is sufficient for you Hence 2. The question is not whether it be better for us to have or to want the desired mercy but whether our time of receiving or Gods time be best though there may be a delay for a season yet not a denial or final frustration such warriours shall at length carry the day and triumph over their lusts the devil and the world Rom. 8.37 and 16.20 c. God knoweth how to time our mercies a right as what so when to give and should we not allow to his wisdom the liberty to choose the fittest time You will say O but delayes break the heart and God looks on while Sathan buffets his poor servants Ans But do not imagine or say that God looks on as a meer spectator he is a faithfull second nay he is more he is our help strength safguard and shield Ps 84.11 Ps 62.2 6. Ps 125.2 c. The Lord fighteth for us and enableth us to fight and he guards and defends us from Sathans fiery darts that they may not hurt us and if at any time they pierce and draw blood yet they shall not kill nor give a deadly wound but shall through the wisdom and care of our heavenly Physitian rather prove healthfull and (b) Ducere autem ad bonum tripliciter dicitur aliquid scil per modum causae vel per mo dum casus vel per modum occasionis differunt haec tria nam causa per se ducit causus vero privat intentionem sed non operationem sicut patet in fodiente qui invenit thesaurum occasio autem c. quod vero ducit per modum occasionis cum nullam habeat intra se rationem ordinationis in finem nec bonitatem propter hoc non potest denominari bonam cum ergo malum non ducat ad bonum ex se sed per illud quod clicitur ex ipso a sapiente Deo absolute loquendo malum sieri non est bonum I mo omnes consimiles sunt negandae c. vid. loc Bonavent in 1. sent dist 46. art 1. quaest 3. sect 20. medicinal these shall like the Spear of Jasons enemy open an inveterat imposthume which otherwise could hardly have been cured I do not say that it is good to sin or to yield to any temptation yet such is the power and wisdom of the great Physitian and such is his care of his honest supplicants that he can make poysonable darts become healing medicines to them and make those open a vein out of which shall run no blood but only venom and hurtfull humors the Lord can make our fall to alarm and awaken us and a mean through his blessing to walk more humbly and circumspectly hereafter and he can thereby empty the heart of much pride self-confidence security c. Hence (c) Audeo dicore superbis esse utile cadere in aliquod apertum manifestumque peccatum unde sibi displiceant qui jam sibi placendo ceciderant salubrius enim Petrus sibi displicuit quando flevit quam sibi placuit quando praesumpsit hoc dicit sacer psalmus imple facies eorum ignominia quaerent nomen tuum Domine August de civit Dei lib. 14 cap. â—12 Austins audeo dicere c. I dare saith that eminent Doctor affirm that it may be profitable for the proud to fall into some gross and manifest sin whereby they may fall out of love with and may learn to loath themselves c. Nay the same (d) Deus diligentibus eum omnia co-operatur in bonum usque adeo prorsus omnia ut etiam si qui eorum deviant exorbitant etiam hoc ipsum eis faciat proficere in bonum quia humiliores redeunt atque doctiores discum enim in ipsa via justa cum tremore se exultare debere non sibi arrogando tanquam de sua virtute fiduciam permanendi c. Aug. de corr gra cap. 9 similia habet Anselmus in Rom. 8.28 Lyra ibid. Austin Anselm (e) Sed nunquid etiam eis peccata co-operantur in bonum quidam dicunt quod peccata non continentur sub hoc quod dicit omnia quia secundum Angustinum peccatum nihil est sed contra hoc est quod in glossa c. hoc subtilius quam firmius esse recte statuunt nostri theologi communiterin hoc istiusmodi casibus sed dicendum est c. ex hoc autem quod justus cadit resurgit cautior humilior c. Thomas in loc Thomas and other Divines do not doubt to assert that the sins of the Saints are not excluded from these all things which are said to work together for their good Rom. 8.28 And thus the present case doth no wayes militat against the former Conclusion for 1. at length the Lord will give the particular in kind which was askt and 2. for the delay he maketh a compensation and doth us good in the mean while and maketh that delay contribute for the encrease of grace and our eternal comfort 2. As for the other two cases concerning mercies askt for others it is the opinion of a reverend (f) Treatise of prayer and Div. provid pag. 139. c. Divine that we can have no ground of assurance to speed for others unless they be in the state of grace and have all those conditions and qualifications which are required to a persons being acceptable to God and thus he will have that text Jam. 5.15 to require faith in the sick as well as in those who must pray for him and it may suffice saith (g) Ibid. pag. 141. he that in relation to others we have 1. a precept and command to pray for them and 2. any hope or possibility of the thing as Joels (h) Joel 2.14 Ames 5.15 Jon. 3.9 who knoweth Amos his it may be and Jonahs or rather the people of Nineveh their who can tell And 3. that however it be it will be to our good And as to them that 4. we have a conditional assurance that if they have the requisits and conditons sutable to the promises they shall have the benefit of those our prayers that are grounded on them and thus it will behove us to look more at our duty then any infallible certainty of the particular issue to them and to be more pressing in our desires then peremptory in our resolves Thus saith he I give my judgment and grounds for it under submission the case being not much handled by any that I meet with Ans Albeit upon the mater the difference will not be
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
extrinsecal and moral possibility flowing from the decree and purpose of God concerning the futurition of such an object possibility in the thing petitioned that in that case the Lord will so far respect our prayers as that in return to them he will at length give to them what we asked for them and that though many haply have (o) Whether in praying for the salvation of one particular person or for publick mereles and deliverance to the Church for now we are joyntly speaking of both cases concurred in the work and though we have often petitioned that mercy yet none of our prayers shall be forgotten but all and every one of our supplications shall have a proportionable insluence in procuring the blessing Albeit the mercy may be for a long time with-held yet the Lord keepeth all the prayers of all his honest supplicants in remembrance and in answer to them the mercy in due time shall be given Albeit Monica for a long time prayed for her son Austin his conversion yet none of her prayers were lost the Lord had them all on record and at last satisfied the desire of that zealous woman but we must not imagine that God then only had regard to the prayer put up about the time of her sons conversion nay but every tear and prayer which from time to time she had poured out had influence upon the work and helped forward the new birth of that convert But 2. as to the compensation when the Lord purposeth not to hear and give the particular we prayed for to others that will not be made to them for whom we pray but to us who pray for they being reprobats and despisers of the mercies of God no ordinance can do them good but if they be Saints and yet the Lord in his holy and wise providence will not give them such outward mercies for as to spirituals these shall not be finally with-held from such as we did petition for them albeit the Lord may and no doubt often doth make some compensation to them and will not suffer them to be deprived of the fruit of our prayers although what we did ask was not good hic nunc yet that which universally and in all cases our faith may lay hold on by way of compensation when the particular is with-held must be something respecting the supplicant himself some one or other mercy to be bestowed on him by way of return and answer to his prayers and thus while we pray for the salvation of reprobats or for such publick mercies to the Church and People of God which he according to the depth of his counsel hath determined not to give our prayers notwithstanding are not lost as to us for though Israelites captivity be continued yet they who love and pray for Jerusalem shall prosper Psa 122.6 Albeit the Lord did not give to Davids enemies those mercies he petitioned for them yet his labour was not lost nor his prayers like water spilt upon the ground the Lord did receive and welcom them and would not send back those faithfull messengers empty though no return came to those incorrigible enemies in whose behalf they were sent yet some (p) And this may be the occasion of that expression and the reason why Davids prayer is said to return into his bosom viz. because it did bring along with it some seasonable or some considerable mercy for what we take into our bosom must lye near the heart and have some room in the estimation heart-affecting and bosom-blessing was dispatched to David his prayer returned but not (q) Etsi non eis prosit ego tamen nonsa 〈◊〉 frustratus mâ—a mercede gloss in loc vid. etiam Lyr. ibid. empty though it be the maner of men yet not of the great and gracious King to send away any honest supplicant without an answer Psa 35.13 But do not mistake and say O! then it must be better with the supplicant when his prayer for others is not heard as to them and when they get no good by it because then it returneth into his own bosom and the good redounds to him Do not I say entertain such a conceit for although we now only mentioned the personal return made to the supplicant when his desire for others was not granted that being the present case to which we should speak and a notable encouragment to to the conscionable and constant performance of that duty whatever might be it's fruit and success as to those for whom it were performed yet we did not exclude that personal return which every petitioner may expect when the Lord doth fulfill his desire towards others we shall not fair the worse because it goeth well with others nor shall the Lord be less kind to us because for our sake he sheweth kindness to others we shall not lose because others do gain by our trading our God hath blessings enew to bestow and though he answer the supplication he will not let the messenger go away without his wages he shall get something in hand but that is not all nor the main but they who by their prayers exhortations c. turn (r) Though Gods servants and messengers labour in vain and though Israel be not gathered yet honest supplicants and labourers shall be glorious in the eyes of their Master and their reward shall be with their God Isa 40.4 5. Yet when God blesseth his own Ordinance as that will cause the hearts of henest labourers to rejoyce So the Lord may out of his good pleasure and soveraign mercy crown that mercy with other mercies both to him who did pray and to him for whom supplication was made mary to righteousness shall shine as the stars for ever and ever Dan. 12.3 not only their prayers and endeavours shall come in remembrance but also the fruit and success thereof but not to obstruct and hinder their mercies but rather to promove their happiness If it be here askt whether the former assertion concerning Gods hearing and answering of all our prayers so far as alwayes to do what is best for us in the particular which we desired and petitioned whether I say that hath place in this case Ans That assertion it self without any further explication might have prevented such a question for while the mater of our prayer is not personal and doth not concern us but others it seemeth a little impertinent to ask whether the Lord when he giveth not the particular askt viz. to others doth that which is best for us for what doth not concern us cannot be said to be more or less convenient for us But 2. albeit what we ask for others doth not concern us as to our personal loss or advantage except when we ask publick mercies for the Church or Incorporation whereof we are members yet to a believer who already hath a right to all personal happiness and felicity no compensation can be made for those spiritual mercies which he doth ask for
dogmatical faith and know that there is a God and that he is such as he hath revealed himself in his Scriptures as to his infinite nature and the trinity of persons and those divine attributes and properties which are incommunicable to any creature that Christ is the way and the life that none can come to the Father but by him c. 2. If they believe that their labour shall not be lost he being a rewarder of all them who diligently seek him and particularly as to the present duty they know that he is a (c) Psa 65.2 prayer-hearing God albeit they cannot determine the particular mercy he will give by way of return thereto yet they know that their prayer shall not want an answer and that it is not in vain as those wicked ones did blaspheme Job 21.15 to pray unto him 3. Obj. It is a received axiom among practical Divines 3. Obj. that temporal promises are to be understood cum exceptione crucis hence Mr. (d) Mr. Spurstow Wells of Saluation ch 16. Spurstow laith down this as a rule for the right understanding of these promises that they are to be expounded with the reservation and exception of the cross and if the promises cannot with-hold the Lord from chastning the Saints with rods and afflictions how shall their e prayers be able to do it especially since prayer must be grounded on the promise Ans Albeit there be a truth in that assertion that the Lord may chasten his servants with whatsoever rod he will yet why this should be propounded as a limitation of the promise I know not and I would ask whether the Lord doth at any time afflict the Saints but for their good by this he is distinguished from earthly parents that they chasten many times out of passion and anger and without discretion after their own pleasure but he only for our profit that we might be partakers of his holiness Heb. 12.10 And if the Lord never correct us but that by that rod he may promove our spiritual good and holiness can we imagine that he will with hold any temporal mercy we ask from him which is a sort of affliction and correction yea some times very sad and bitter unless he purposed to do us more good by such a dispensation then if we had received what we desired Hence it must necessarily follow that the Lord doth never with-hold what we ask but when it is better to want then to have such a supposed mercy and therefore he must do what is best for us in such a condition and this we may believe and confidently expect in all our addresses unto him and when we get not what we askt we may be perswaded that it was not good and convenient for us at such a season that comparatively it was not good nor so fit and expedient for us as the present dispensation which therefore must not be looked upon as an exception from the promise but rather as an amplification and further extension of the promise and an object of that promise to with-hold no good from them that walk uprightly and to suffer no evil to come near them Hence the same (f) Mr. Spur. ibid pag. 232. Author acknowledgeth that the faith required Jam. 1.6 albeit it be not the faith of a particular perswasion that God will give the very thing it self that we beg of him yet it is the faith of submission by which we resolve our prayers into his will and believe that he will do whatever is best for our good and his glory And this saith he was the faith that our Lord Jesus Christ did put forth in his prayer when he said not my will but thy will be done And thus we are agreed neither do I dissent from what he subjoyneth viz that although God may sometimes assure and encline the hearts of his children that are importunat wrestlers in prayer to be confident of granting the very particular temporal blessing that they seek yet this is a confidence that is rather begotten by the Spirit in the height and vigour of prayer then brought with us unto the duty Sometimes saith he such a confidence may be but it is neither ordinary nor usual We may shut up this particular with the words of zealous Bernard Let none of the Saints saith (g) Nemo nostrum parvipendat orationem suam dico enim vobis quod ipse ad quem oramus non parvipendit eam priusquam â—gressa sit ab ore vestro ipse eam scribi jubet in libro suo unum ex duobus indubitanter sperare possumus quoniam aut dabit quod petimus aut quod nobis erit utilius nos enim quid oremus sicat oportet nescimus sed miseretur ille super ignorantia nostra orationem benigne suscipiens quod nobis aut omnino non est utile aut non tam cito dare necesse est minime tribuit tamen infructuosa non crit quoniam quidem tanta super te cura est Deo tuo ut quoties ignorans queris quod tibi inutile est non te audiat super hoc habet in med devotis cap 6. this reverend ancient undervalue his prayer for he to whom we pray doth not undervalue it before it proceed out of our mouth he causeth write it in his book and one of two we may most confidently expect that he will either give what we ask or that which will be better for us He pitieth our ignorance and will not give when it is not fit or what would not profit us yet such is his love and care that he will not suffer our prayers to return empty but when he giveth not what we out of ignorance not knowing the hurt that might come to us thereby do ask he will make a compensation and commutation and will convert it in a more profitable gift Now we come to some grounds and encouraging considerations which may support our weak faith under all the temptations and objections which Sathan and our lusts (h) Stat nulla diu mortalibus usquam Fortuna titubante fides Silius 11. L. sense and carnal reason can suggest and 1. the infinit mercy and tender bowels of our God if known and duly pondred may silence our unbelief and banish all our fears when we draw nigh to him his tender mercies are (i) Nemo est hominum vel etiam diabolorum qui dicere possit se non esse participem misericordia Dei Zanch. de natur Dei lik 4. q. 3. over all his works Ps 145.9 his mercy is great unto the heavens Ps 57.10 What is said of one stream may well be applied to the great Ocean from which it floweth as a small part what is said of the word of promise and Gods fidelity in accomplishing it Ps 138.2 may truly be said of his mercy and those bowels from which the promises did spring viz. that he hath magnified that attribute above all his name Albeit all his
return to prayer that no wisdom gift dignity excellency or strength could effectuat See Heb. 11. You will say nay but the Lord works no wonders now and my case is so desperate that less will not do the turn Ans Albeit now a dayes we have no warrant to ask or expect miracles yet his hand is not shortned and albeit the doctrine of faith be sufficiently confirmed by the miracles wrought by the Prophets and Apostles and though there be no extraordinary calling of men requiring extraordinary dispensations to evidence that it is of God yet if Gods glory and his peoples good did as much call for miracles now as in former times these should not be wanting the Lord is still what once he was wonderfull in counsel and excellent in working Isa 28.29 And albeit the popish Legends of their Saints miracles be apocryphall and in many things ridiculous yet there was searce one age since the dayes of Christ that cannot furnish authentick evidences of the wonderfull works of God toward his children Nay the Lord can by an extraordinary though strange and astonishing to us providence bring to pass whatever can make for our good and happiness Our extreamity cannot be so great that it may not be a fit opportunity for him to work there is no case so desperat in which he cannot help and far beyond our expectation provide means when the creature can see none and bless such means as are at hand though few and weak and thus by an ordinary providence work great and admirable things for the deliverance comfort and happiness of his Saints thy wound cannot be so deep but his balm can cure it nor thy disease and malady so great but he hath a remedy at hand and do not say O! if I had been living in former dayes when the Lord wrought miracles for his people thou art unworthy of this Gospel-light who wouldst once lay it in the ballance with those works of providence which also were wrought for thee and which thou to whose hands an authentick Register of them is sent oughtest to improve as thy talents And as to thy present case and trial neither thus art thou at a loss for 1. the goodness and mercy the love and tender bowels of the Father is the same 2. His word and promises his truth and fidelity are unchangable 3. The blood of Christ and his purchase and so the title and right of his servants is the same yesterday to day and for ever yea we for our further comfort have his intercession super-added 4. The help of the Spirit to direct and instruct to assist and strengthen to witness seal comfort c. is now rather more then less Since all things stand as formerly and any alteration being additional and for the better to us-ward our interest in God and in the blood of his Son our right to the Promises and to the Covenant the same why may not our expectation and confidence be as great and strong and Gods care and providence as sweet and comfortable as in dayes of old especially since our need straits and difficulties may be as great and Gods glory no less concerned therein then at any time formerly since all things thus stand alike shall not the event be the same Though there may be some change in outward dispensations and in the manner of working yet the work and effect may be the same as effectual and seasonable as sweet and comfortable to us and as unexpected astonishing and admirable to enemies and why then may not we as well as Gods people and servants of old lay hold on his omnipotency and infinit power for our stay and comfort 4. Consider that title and name the word of truth giveth unto the Lord he is the hearer of prayer Ps 65.2 he is plenteous in mercy to all that call upon him Ps 86.5 he will fulfill the desire of those that fear him and hear their cry Ps 145.19 And may we not have this confidence in him that he will hear us whensoever we call and may we not know that he will answer our desires 1 Joh. 5.14 15. c. It is reported to the commendation of some States and Princes that they never rejected any Petitioner the Senatours of old Rome did (l) Rob. Cawdray treas of simil pag. 548. judge it a great disgrace to the Roman state that any man should have occasion to say that he had in vain asked help at their hands It doth not become the Emperour said (m) Ne quem sine spe dimitteret negans oportere quenquam a sermone principis tristem discedere Cluver Hist epit in Tito Vespas pag. mihi 289. the noble and magnanimous Titus Vespasian to send any supplicant sad from him Ah! shall the poor creature have such large bowels and shall not the infinit Creator the (n) 2 Cor. 1.3 Father of mercies and God of all comfort pity all his honest supplicants Shall it be below a generous Prince to send away any of his subjects sad from his presence and shall not the King of Saints regard the prayer of his destitute ones and hearken to their complaint Ps 102.17 Such as never went to school and know not how to frame an argument according to art may without hesitation from this encouraging principle with the Prophet Ps 65.2 draw that sweet conclusion therefore unto thee shall all flesh come and may if the fault be not in themselves with confidence present their supplications unto thee And who would faint in that exercise that cannot want success O! let us consider the parable Luk. 18.1 with the several encouraging dissimilitudes and let us no more doubt of Gods readiness to hear and answer our requests particularly let us ponder how it was a burden to that cruel Judge who neither regarded God nor man to be petitioned but the prayers of the Saints are Gods delight Prov. 15.8 they ascend up before him as incense as an odour of a sweet smell and a sacrifice acceptable and well-pleasing to him Ps 141.2 Revel 8.3 4. The voice of his petitioners is sweet and as musick in his ears Cant. 2.14 Rev. 5.8 Ah! why shouldst thou weary in speaking since he doth not weary in hearing what though the vision tarry yet wait for it because it will surely come it will not tarry What strange language is this though it tarry it shall not tarry But there is no contradiction though as to our sense and apprehension it tarry and for a long time yet it shall not tarry one moment longer then the fit and appointed time The Lord waits that he may be gracious unto us and do us good that we may be fit to receive and improve every mercy aright and that it may be a mercy and blessing indeed Isa 30.18 And will we not suffer him to time our mercies so that they may do us good and if once the fit season were come while his servants are yet speaking he will hear yea
all the prayers of his honest supplicants which is the foundation of faith so every Saint hath his own experiences which spiritualized sense and feeling may lay hold upon and is there yet any thing wanting for thy comfort and establishment is there yet any of the sons of Zion who dare doubt of the tender love and care of their Father and which is worse who dare give God the lie he may summond all his creatures and put them to it if there be any among them who can bear testimony against his Word O! what an impudent and blasphemous lie were it to say that God had not kept promise and yet this atheisme lurketh in the hearts of too many yea and so much of unbelief as lodgeth in the best so much also of this venom which the old serpent did (Å¿) Gen 3.5 6. spue out upon our first parents and which they too greedily sucked in but after that we have cast out all that poyson and are perfectly purged after that our eyes are anointed and all mists of darkness are dispelled we will doubt no more and complain no more after we are once entered in the light of glory we will then clearly see our errours and mistakes and will proclaim to all eternity the Lords faithfulness in fullfilling all his promises and his bounty and kindness towards us in not granting our foolish and sensual requests nay who did ever hear a Saint on his death-bed when carnal baits and worldly temptations could promise little and furnish no contentment and thus were not able so to allure infatuat and bewitch as formerly who I say was the man that entring upon the borders of eternity durst challenge the Almighty for not accomplishing his promises or who could say that at any time he had called upon God in vain All ages can give their evidences and all beleevers will and must sooner or at length confess that there was never a prayer put up in faith that proved abortive though all our labours and endeavours under the Sun may be fruitless and to no purpose yet prayer will never be as a (t) Hos 9. â—4 miscarrying womb and dry breasts but alwayes proveth that good seed which though it may for a while lie hid under ground yet still yields good fruit for the comfort and satisfaction of the sower What is (u) 2 Saâ—â—â— 22 said of the bow of Jonathan and the sword of Saul is a fit motto of the prayer of faith it never returneth empty And this truth will not be called in question by any except when sense and carnal reason these corrupt judges in the matters of God do sit on the bench and give out sentence But ah our unbelief negligence and estrangedness from God doth deprive our selves and the Church of many mercies and of much matter of comfort to our selves of praise to God and terrour and astonishment to enemies 7. If we consider the many sweet and binding relations which the Lord hath been pleased to undertake towards his covenanted people who are true Israelits and are sincers in their profession if we consider how all the persons of the blessed Trinity are affected towards them what is the love of the Father the purchase of the Son and the work of the holy Ghost our doubting and unbelief will be most unteasonable 1. then is not God our Maker our Lord and Master our Father and Husband c. And will not the infinit Creaator care for his creatures who depend upon him will not the great Lord and Master of heaven and earth care and provide for his honest servants will not the Father of mercies pity his children in the day of their trouble and hear their cry will not the Husband hearken to the voice of the Spouse and grant her desire c. 2. As to the relations under which we stand towards the persons of the blessed Trinity severally (x) Quem enim invocamus Patrem Fratrem Advoâ—atum Quo ausu Patre jubente Fratrejustituente Advocoeto inpellente Quae fiducia Patre promittente Fraire adjurante Advocato testificante Quid petimus baereditatem quam nobis impetravit Fraterconcessit Pater obsignavit Spiritus sanctus Gerhar harm Evang. cap. 149. is not the x Father our father the Son our brother and advocat and the holy Ghost our helper leader and guide and who will doubt of acceeptance welcome and success while his father commandeth his brother inviteth and his guide and counsellour perswadeth and allureth him to come and present this requests while the father promiseth the elder brother and heir reneweth and y confirmeth his fathers grant our leader and assistant doth put that security in our hand and is willing to engage with them in the same bond and putteth to his seal and subscription confirming their evidence and adding his own what place is there left for unbelief doubting and fears Especially if 3. we consider 1. the Fathers love that mysterious love in giving his only begotten Son to death that we might live Joh. 3.16 1 Joh. 4.9 and shall we think that he who spared not his own Son but delivered him up for us will not freely with him also give us what we shall ask in his name Rom. 8.32 I say not saith the Son that I will pray the Father for you for the Father himself loveth you Joh. 16.26 27. I would not have you think that you have no other ground whereon to build your faith (r) By a most emphatick asseveration which to many of the learned appeareth to be an oath as Joh. 16.23 c. but my intercession I will not pray for you to one who knoweth you not and hath no respect to you I will not pray for you as if ye were enemies and strangers neither should ye thus pray for your selves after that ye are reconciled to him through my blood after ye are become children and mutually love and are loved of the Father and me Courteours will confidently draw nigh to their Prince and we have moyen in heaven the King himself loveth us and hath adopted us to the crown and will he withhold lesser mercies and hide his face while we present our requests to him But as the Father doth thus love us and freely give and by covenant dispone to us all that we can desire or stand in need of So 2. the Son hath laid out a price for us and by his blood hath purchased all these things to us and ever liveth to make intercession for us and to apply to us the merit of his death and to put us in possession of all these good things which are the purchase of his blood ah we seldom visit the throne yet Christ is alwayes there we weary in praying for our selves but Christ wearieth not to pray for us our prayers are cold and without life but Christ doth not faint nor grow remiss our manifold iniquities do cry against us but the blood of Christ doth out-cry them And
since we come not in our own name but in his and ask not for our own worth goodness but for his sake who hath paid our debt and purchased our peace and acceptance through his own blood and who doth concur with us in our supplications why should we fear the Father alwayes heareth him Joh. 11.42 and therefore must also hear us with whom he alwayes joyneth the Father cannot reject us and our prayers unless he also hide his face from the Son of his love which since he will not and cannot do we may rest confident and secure but as the Father hath promised and freely disponed and the Sun purchased all the good things we can ask So 3. the holy Ghost doth enable fit and prepare us both to ask and receive he draweth and helpeth weak ones to ascend to the throne and putteth words in their mouth and teacheth them what to say Rom. 8.26 27. Joh. 14.16 17. And will the Lord reject those prayers that are breathed into us by his Spirit but as the Spirit doth thus help us to pray so to pray in faith as he helpeth our infirmities by enlarging the heart and filling it with spiritual affections so also by working in us a child-like confidence and making us cry not only with the mouth which were no great matter but with the heart having made an impression and sense of it there Abba Father Rom. 8.16 As he leadeth the Saints into all truth and putteth to his seal to the whole Word of God Joh. 16.13 Joh. 14.26 so particularly to the promises concerning the success of their prayers that if they knock it shall be opened if they seek they shall find c. Oh! what a blasphemy were it once to imagine that God could lie and would not perform these promises or that the Spirit of truth would put to his seal to an untruth The Lord pity and pardon our unbelief that having to do with such a compassionat and condescending Lord who hath stoopt so low and come so nigh to us who hath held forth himself to us under the nearest most amiable and engaging relations and who hath taken upon him so many bonds to do us good we notwithstanding will yet doubt of his good will and of his faithfulness in performing his promises Oh! 1. what a dishonour do we offer to our kind Master thus to question his love care and fidelity 2. what a shame to our holy profession 3. what a base return do we make for the many mercies we still receive and 4. what loss and damage do we bring to our selves we expect little and receive little we will not trust God and he will not satisfie our desires Jam. 1.6 7. Are ye now convinced of your folly and guiltiness in thus distrusting the Lord and is it the desire of your soul to have this evil cured O! then 1. ponder frequently and seriously these and such like considerations if this were the matter of your daily meditation if these things did sink down into your hearts and did abide upon your spirits they might prove a notable preservative against your unbelief doubtings and jealousies 2. Let us exercise our selves in the Scriptures especially laying hold on such promises as are most pertinent and sutable to our condition faith must have a word of promise whereon it must rest and the more express and particular that it be our faith will proportionably cleave to it the more firmly O! but what atheisme must there lodge in that heart that dare doubt where it hath this warrand thus saith the Lord 3. Labour to know more of God his love mercy power fidelity c. Ignorance of God his nature and attributes is the mother of jealousie and infidelity but they who know his name will put their trust in him Ps 9.10 With what zeal and success did Moses plead from Gods attributes Numb 14.17 18 19.4 Since sensible demonstrations are so concludent and prevail so much with us who live too much upon sensible objects let us observe and keep a register of the gracious returns from time to time made to the prayers of Gods people and honest servants 1. Our own experiences would be kept on record he who can say with David the Lord hath delivered me out of the paw of the Lyon and of the Bear will be able the more confidently to say with him the Lord will deliver me out of the hand of this Philistine 1 Sam. 17.37 experience begetteth confidence But 2. we should also observe the dispensations of providence towards others the Saints experiences are recorded in Scripture for our instruction comfort and encouragment Rom. 15.4 If God regard the prayer of the destitute this must be written for the generations to come Psa 102.17 18. the success that others have met with will encourage vs to follow the like course 5 Let us be exact and circumspect in our walk if our conscience condemn us we will fear the Judge every blot in our life doth darken and obscure the promise and dazle the eye of faith when the Saints fall their faith doth shake guiltiness is the mother of jealousie when we do ill we become suspicious and are ready to question his love and kindness to us when we prove ungrate and come short of our duty to him O! but if we would believe without staggering let us not halt in our walking let us be conscienciously diligent in every point of duty and (z) 1 Pet 1.14 holy in all manner of conversation if we would plead the promise and ask in (a) Jam. 1.6 faith nothing wavering Hence for trial this will be a good negative mark whereby we may know who cannot pray in faith if we do not walk as children we cannot call God Father nor with confidence expect that he will hear us What son will not be afraid and ashamed to look his father in the face after he hath dishonoured him and how will he blush to mention that relation and to call him Father to whom he hath not paid the debt of love reverence and obedience And if any perfidious and rebellious son should be so impudent as with (b) Herod having given to his son Antipater his Authority as he speaketh his favour his secrets his heart and crown in a will signed with his hand yet that unnatural monster could not stay a little till his fathers death but laboured by all means to prevent nature particularly by sedueing and perswading Pheroras to poyson the King yet having the boldness to offer to kiss his father after he was informed of his conspiracy though the traitor knew not that his conspiracy was discovered met with this terrible repulse Avaunt thou murderer of brethren and father the kiss of a father was not instituted for thee Behold Quintilius thy Judge c. Nich. Caussin holy court part 1. lib 4. pag. 133. Antipater to offer to salute and kiss his father he might expect such a welcom and reward as he met
O! let us labour to curb our lusts and beat down this their impetuousness and importunity but let us cherish and maintain that holy and spiritual importunity which is so acceptable and prevalent with God and profitable to us and if we would pray more confidently let us pray more fervently and importunatly when we are cold and formal in prayer we cannot be very confident of success as knowing a lazy and careless way of asking to be a kind of invitation to deny qui timide rogat docet negare Yea the heathens though they thought much babling acceptable to God Mat. 6.7 yet in their sacrifices they had a shadow that might have served for confuting that folly for (f) Neque enim sine igue ullum sacrificium fieri licebat Si autem mortus carbone sacrificetur signum neglectae religionis fore perniciosum nemo dubitavit Alex. ab Alexandro genial dier lib. 4. cap. 17. they would not presume to sacrifice without fire and if the fire had gone out they looked upon that as a sign that Gods worship was neglected and as a sad omen and presage to him for whom the sacrifice was offered 2. If frequency in praying be added to fervency as it may be a further ground So another evidence and mark of confidence without faith we would soon weary I believed therefore have I spoken Psa 116.10 But will believing David faint and leave off having once spoken Nay saith he but I will continue instant in this exercise and my faith being strengthned by renewed mercies given in return to former prayers I will call upon him as long as I live v. 2. As in handy-trades men would soon weary in following them if no gain were reaped or expected So the Saints would too quickly faint in trading with heaven if they did not see their reward and therefore when we continue instant in prayer when we constantly follow that course and not superficially and perfunctoriously but seriously and with the whole heart our faith must be acting and there must be some confidence that our labour shall not be lost But there be two cases in which after a signal maner this restless importunity diligence frequency and continuing instant in prayer doth evidence our faith and expectation 1. When we meet with long and continued delayes if notwithstanding we continue and still renew our supplications thus David under his long-continued persecution by the hand of Saul continued all the while busie at the throne he would not run away from God because he seemed to hide his face but rather maketh that sad dispensation an occasion to draw nigh to God and turneth it in matter of complaint not of but to God as Psa 13.1 How long wilt thou forget me O Lord But if we ask what kept David all this time from fainting I have saith he trusted in thy mercy his faith kept his head above the waters and sent him often to the throne Hope deferred maketh the heart sick Prov. 13.12 but when all other remedies prove ineffectual faith will cure that discase 2. When we not only meet with delayes but also many discouragments and contrary blasts in our face to make us streek sail and give over if we notwithstanding still follow our duty and continue to wrestle with God in his Ordinances while be thus seemeth to sight against us by his providence we must have our loins girt and our spiritual armour on and above all we must make use of the shield of faith in this great conflict thus while Christ seemed not only to slight the woman of Canaan and not take notice of her or her request but also to reproach her as a dog yet she continues to enforce renew and pursue her suit she being according to Christs testimony of her a woman of great faith Mat. 15 28. Thus also blind Bartimeous when checked and charged to hold his peace cryeth the more a great deal and will not be put off till he get an answer from Christ himself because he believed hence our blessed Lord ascribeth the whole work to his faith Mark 10.52 If falth be strong it will set it self against all discouragments and like an impetuous river will over-flow and carry down all ramparts and bulwarks that stand in its way and therefore if we faint in the day of adversity our strength must be small Prov. 24.10 But let none imagine that while we say that the believing sould will not be beaten from the throne whatsoever impediments and discouragments it may meet with in the way as if we excluded the use of other means nay faith will stir thee up to every mean the Lord in his providence offereth unto thee as knowing that to trust God and to neglect the means is to tempt God to work a miracle and to provoke him to do no more for us who would not improve what he offered for our help O! but faith in the use of the means will 1. regulat our choice and keep us back from all sinfull and unlawfull means though our strait were never so great and they never so probable and promising 2. Faith will regulate the use of them and will make us keep them in a due subordination not relying or trusting in them but only in God who can as he pleaseth bless or blast them and who can work for us though they were removed and therefore though all creature-help did fail yet a believer could hing and depend upon a word of promise till the Lord did beat him off by declaring his purpose as to the particular and then submission will come in the place of faith 3. As faith dare not tye God to the means So neither as to the time way and manner of working it dare not limit the Lord nor prescribe to him but will securely rest upon Gods wisdom love and care and leave all to Gods disposal 3. Quietness serenity calmness and composure of spirit after prayer is a good evidence of faith acted in prayer what can liberat the heart of anxiety fear sollicitude and carking cares what can rebuke these storms and make a calm in the soul if the Lord himself do not speak peace to it and if he do not fasten the hand of faith upon the rock of strength and defence and cause the soul rest safely there notwithstanding all the boisterous winds that may blow from without Deep calleth unto deep all thy waves and thy billows are gone over me saith the Psalmist But what had he no stay nor shelter under this storm his faith discovered a rock and unto that he did flee his faith did close with a promise which being pleaded in prayer he espied a command for mercy and deliverance flowing from thence Psa 42.7.9.8 And then particularly he applyeth the remedy to this distemper and chideth his own soul for being disquieted and cast down having the cure at hand What O my soul hast thou not put up a prayer to God v. 8. and yet art
is like an Ecclipse or Sea-sickness that will quickly pass And thus 3. the one is foolishly mercifull to himself entertaining a groundless fancy of Gods mercy as separated from his holiness an justice yea and denying the truth of the threatnings thastand against him he laith claim to the promises to which he hath no right and maketh lies his refuge and so perisheth in his delusion going to hell laughing and rejoycing hoping the best till he find the worst and see his case to be remeediless the other is unadvisedly cruel to himself tormenting and vexing his own soul with a needless jealousie the one goeth laughing to hell the other weeping to heaven the one enjoyeth a fools paradise on earth the other a sort of hell in this life living in darkness till the dawning of the glorious and long-lasting day of eternity And thus both mistaking their state and condition the one apprehending it to be better the other to be worse then it is both pass a wrong sentence the one for the other against himself both mis-applying the Scriptures the one to his eternal ruine the other to his present trouble and disquiet and thus it is easie to judge whose case is most dangerous and whose fault and error most grievous only let me add a word to the doubting or shall I say unbelieving believer from (a) Non orarem si non crederem sed si vere crederem illud cor quo Deus videtur mundarem manibus tunderem pectus genas lachrymis rigarem corpore inhorrescerem ore pallerem jacerem ad Domini mei pedes cosque â—â—eiu perfunderem crine tergerem haererem certo trunco crucis nec prius amitterem quam miscricordiam impetrarem Nunc vero creberrime in oratione mea aut per portious deambulo aut de faenore computo aut abductus turpi cogitatione etiam quae dictu erubescenda sunt gero Ubi est fides Siccine putamus orasse Jonam Sic tres puerâ—s Sic Danielem inter Leones Sic cerie Latronem in cruee Hieronym dialog advers Luciser Jeroms pathetick encomium of and exhortation to exercise and act faith particularly in prayer If I saith this holy man did not believe I could not pray but having faith with what humility tenderness reverence and godly fear may we draw nigh to God c. CHAP. III. Some consequent conditions what we must do after we come from the throne of Grace 1. We must wait 2. watch 3. be busie in using the means and 4. renewing our requests and 5. we must thankfully improve what the Lord giveth in return to our prayers With a word concerning the necessity of these and the former qualifications Psa 85.8 I will hear what God the Lord will speak for he will speak peace unto his people but let them not turn again to folly Psa 50.15 Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me 2 Chr. 30.18 19. The good Lord pardon every one c. HAving spoken of the antecedent and concomitant qualifications of an acceptable prayer now come we to show what must be done after we go from the throne Ah! too many go to work heedlessly and without all kind of preparation and perform it perfunctoriously and in a dead formal maner and no wonder though such have done when they have said that when they leave off to speak they minde the work no more but thou who tookst heed to thy steps while thou drewest nigh and who wa st serious when thou didst approach pouring out thy soul unto thy God wilt expect some fruit of thy labour and wilt take heed to thy wayes lest by thy folly thou shouldst intercept and obstruct the return of thy prayers 1. Then after thou hast poured out thy complaint to God thou must wait listen and diligently observe when he answereth and how far he answereth thy prayers we must hear what God the Lord will speak Psa 85.8 If we presented a supplication to a King how would he think himself mockt if we did not stay for an answer If beggars knock and cry but will not wait till an alms come who will send it after them Ah! 1. are we not Gods subjects and servants and should we not look up to our King and Master and patiently wait till he have mercy upon us Psa 123.2 2. Did the Lord ever disappoint them who thus did wait and depend upon him Isa 26.3 Psa 85.8 Mic. 7.7 Psa 107.43 3. But if ye will not wait for an answer if no answer come know who should bear the blame if the beggar be gone while the alms is coming his pride impatience and sloth must be the cause of his not receiving faith is not more necessary in asking then that we may receive and if ye do not wait unbelief must say (a) 2 King 6 33. What should I wait on the Lord any longer And with them Joh. 21.15 What profit have we if we pray to him It was in vain to pray and now to look for an answer 4. Nay though the Lord answer in wrath and reward thy contempt and the dishonour done to his name with some remarkable judgment thou hadst no cause to complain who could endure such an indignity what is truth said Pilat to Christ and when he had said he goth away and will not wait for an answer Joh. 18 38. Ah! will ye deal no better with the great God then a mocking pagan dealt with Christ in the day of his reproach may ye not fear lest he be avenged on you for this dishonour injury and affront offered to his Majesty 5. As you thus dishonour God and provoke him not only to withhold the desired mercy but also to take the rod in his hand So if the Lord should answer follow and pursue you with his mercies while ye are running away from him you would deprive your selves of a double advantage 1. Of the joy and comfort that redounds to an honest supplicant when he observeth God to have hearkned to his desire nay the comfort that many times ariseth from this consideration doth exceed the satisfaction reaped by the naked enjoyment of the mercy it self that being an evidence of our adoption of Gods love towards us of our moyen with him c. 2. We thus deprive our selves of a notable mean 1. for strengthning our faith in the promises 2. for clearing the Lords fidelity in keeping his word to his servants and 3. for judging of the sincerity of our hearts and wayes and knowing when we have prayed acceptably and 4. for encouraging us to continue instant in prayer and to say with him Psa 116.2 therefore will I call upon God as long as I live And as thus you are injurious to your selves So also to the Lord and to your brethren 1. To the Lord if he should answer ye who do not hearken would not hear ye who would not look up to him would not see nor discern his
hand but would (b) Habak 1.16 sacrifice to your own net and ascribe that mercy to your own wisdom activity moyen with or power over some creature helper and second cause and thus though God should deliver us in the day of our trouble yet we would not glorifie him nor would we with him Psa 116.1 2. say I love the Lord because he hath heard my voice c. 2. If we were carefull to ponder Gods wayes towards us and laid up experiences we might be helpfull to others especially to weak Saints and to children of light walking in darkness our experiences might prove a mean to support and strengthen their faith if God regard the prayer of the destitute this shall be written for the generation to come Psa 102.17 18. See this point more fully demonstrated and improven by Mr. Goodw. Ret. of Pray ch 10. Ah! where is the man who hath not reason to smite his breast and say wo's me that I am so guilty of so vile ungrate foolish and mischievous an offence O! let us justifie God if he hath not heard us while we did not listen nor hear what he would say and O! if we were more carefull to amend this fault that is so common and ordinary that we would no more so carry as if we thought with Atheists that our praying were lost labour and if we will trust God and depend upon him we shall have no cause to be ashamed of our expectation he will not fail nor disappoint us if we will go to our watch-tower as the Prophet did after he had prayed Hab. 1.12 13. c. we would with him ch 2.3 find that an answer would at length come that at the end it should speak and not lie though it tarried as to our sense and apprehension yet if we waited for it it should not tarry nor be suspended for one moment after the fit convenient and due time But as this waiting upon God doth import a looking up to him so 2. a patient and submissive a silent and beleeving expectation and not fainting all the while the Lord delayeth to answer our prayers he that believeth will not make hast but will patiently wait upon the Lord his God till he have mercy upon him Is 28.16 Ps 123.2 he will not fret because of cross-dispensations but will rest on the Lord and commit his way unto him knowing that at length he will bring forth his righteousness as light and his judgment as the noon-day Ps 37.7 5 6. We have need of patience that we may receive the promise Least if we fret the promised mercy be withheld Heb. 10.36 It s not enough that we once believe and assent to the promise but we must wait the fit time for its accomplishment And thus as we have need of faith so also of patience that we may inherit and be put in possession of the promised mercy Heb. 6.12 Some Pagans have shown much magnanimity and composure of spirit under their trials and sad disappointments who yet were strangers to this confident and filial dependance upon God and to this Christian patience which is founded upon better grounds and spiritual motives and which is the daughter of faith and one of the priviledges and ornaments of the heirs of glory being of a heavenly descent and coming from him who is the fountain and author of all our graces we would soon faint if we were not strengthned with all might according to his glorious power unto all patience and long-suffering with joyfulness Colos 1.11 There may be some appearance of joy in hypocrits and moralists in the day of their trouble and trial but there can be no real and solid joy but in beleevers who know that yet a little whi e and he who shall come will come and will not tarry Heb. 10.37 And that the Lord waiteth till the fit and appointed time come that he may be gracious to us and bless us indeed Isa 30.18 As the Spirit helpeth us to pray so to wait till the fit time for us to receive come hence the Lord is called the God of patience not only because he exerciseth it toward us but (c) Especially since there also he is called the God of consolation which must be interpreted of his working of it in us and making us rejoyce because he worketh it in us Rom. 15.5 O! then let us labour to exercise this heavenly grace and our labour shall not be in vain the more thou dost venture in thy trade with heaven and the greater stock of prayers thou sendest forth thou mayest expect the larger return nay and the longer thou waitest thou maist expect the more gain as knowing thy trade to be carrying on all the while and thy stock to be in his hand who during the delay will improve it to thy best advantage who will not suffer it to miscarry nor thee to be on the losing hand who hast intrusted it to him yea and 2. such mercies as are long expected and waited for are most sweet and welcom (d) August loc cit cito data vilescunt what we quickly and easily get we undervalue but what we have often askt and desired and long waited for proveth sweet and refreshing A love-letter and token from a dear friend we thought to have been dead will bring much delight and content and those vessels when the voyages prove long and dangerous so that the owners have made their account they shall never hear of them again as they use to return with the greater advantage so their return is more refreshing and comfortable so when our faith is ready to fail and we look upon our prayers as (e) Eccl. 11 1. bread cast upon the waters and as so much lost pains when an answer cometh and a love-token from our God whom we through unbelief had almost thought to have forgotten us O how sweet and acceptable will it prove and the oftner we read and peruse those missives from our heavenly Father especially coming by the hand of a messenger we judged to be lost and as dead we will observe some precious and as it were new passages which will mightily refresh and comfort us and will become a seal and notable evidence of his love to us and strong a support of our faith and confidence in him But 3. if we weary and faint we may through our impatience and discontent provoke the Lord to recall as it were his former grant and not to answer these prayers which otherwise might have laid claim to the promise and would not have wanted a gracious return and answer But as we must thus wait so 2. we must watch as we must look up to God so we must look in to our own hearts and about us to our wayes and course as we must watch unto prayer and in prayer so also after prayer Sathan alwaies lieth in wait and we know not he may have a train laid when and where we are least apprehensive of
provoke God The husband-man must not lye on his bed when he should attend his work and by his prayers expect a good crop the Lord hath not appointed the means in vain and though thou shouldst not trust in them nor distrust God when they are not afforded yet thou must expect the blessing from the Almighty in the use of the means which in his providence he offereth to thee What dost thou pray against sin and dost thou not resolve against it dost thou not fight against it and strive and endeavour to mortifie it prayest thou for grace and dost thou not attend the ordinances and diligently improve the means of grace thy prayers are a provocation they cannot be serious for if thou didst earnestly desire thou wouldst strive and give all diligence that thou mightest obtain wouldst thou have God to help thee who wilt not help thy self nor enter in at the door he hath opened though the Lord stands not in need of thy help and industry yet wherefore doth he put a price in thy hand if thou oughtest not improve it If then thou wouldst have the Lord to be with thee thou must arise and be doing 1 Chron. 22.16 If thou wouldst have the Lord to meet thee with his help thou must be working righteousness Isa 64.5 The Lord hath appointed said (n) Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viâ—tutem posuere dii sudore parandam Menaud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut sis beaâ—us est laborandum tibi the Pagan that vertue should be purchasea by our sweat None can be happy saith another who is not active and diligent though we must pray for salvation yet we must work out our own salvation and give all diligence to make our calling and election sure Phil. 2.12 2 Pet. 1.10 I do not think that there are any (o) Vid. August de haerâ—sib ad Quodvultdeum cap. 37. Euchits or Messalians now a dayes who teach that we should do nothing but pray yet there be too many hypocrits and formal professors who think to come to heaven by their empty cold lifeless and dead prayers who having a form of godliness deny the power of it 2 Tim. 3.5 who cry at the gate but never strive to enter in they seek to enter in but with the lips only and in a lazy formal way and thus they are not able their crying will not do the turn Luke 13.24 It is thought a fault among men to welcom and entertain idle beggars thus they who are the reproach of the Kingdom who have no order nor government and neither fear God nor man are encouraged and encreased and shall the holy one hear and answer those out laws and rebells who have respect to none of his commands and will he fill their hands who will not put to their hands to his work nor do what he requires their negligent yea and stubborn omission of duty will out-cry their prayers yea every command of God which they have presumptuously transgressed will appear against them and plead for vengeance and therefore those who will not work though they be not with him Luk 16.3 ashamed yet may be afraid to beg (p) See reasons for and rules to be observed in the use of the means with prayer at Cob. Treat of pray part 3. ch 4. 5. If the Lord answer our prayers and grant our desires let us return to him the sacrifice of praise this is all the recompence we can make to him unto whom (q) Psa 16.2 our goodness extendeth not and whom we (r) Job 22.2 cannot profit this is all the tribute and revenue the Lord requireth of all our mercies this the meanest Saint may give and the greatest and most glorious Angel can give no more What can David though a King a Prophet and eminent Saint render unto the Lord for all his benefits towards him but to offer the sacrifice of thanksgiving Psa 116.12.17 and the weakest must do no less if God answer thee whosoever thou art whether rich or poor noble or ignoble weak or strong and deliver thee in the day of thy trouble thou must glorifie him Pso 50.15 There is no better theme saith (Å¿) Nam quid melius animo geramus ore promamus calamo exprimamus quam Deo gratias hoc nec dici brevius nec audiri laetius nec intelligi grandius nec ogi fructuosius potest August Aurelio epist 77. Austin for our meditation speech or pen then the praise of God what can we say in fewer words and yet what work is so profitable what should we hear more gladly or think on more seriously And O! saith (t) Haud quicquam ita proprie in terris representat celestis habitationis statum sicut alacritas Deum laudandi Bernard serm 1. in Cantic Nullum referendae gratiae majus est officium quod si homini non referre simile homicidio judicatum est quantum crimen est non referre Deo Ambros orat funeb de fratre Satyro Bernard there is nothing on earth that doth so much resemble the glorious state of the heavenly habitation as to be chearfull in praising God But remember that canticum novum vetus homo malè concordant thy heart must be renewed if thou wouldst sing thâ—s new song Vnto the wicked God saith what hast thou to do to declare my statutes and to proclaim my name and praise Psa 50.16 dare rebells draw nigh to the King and offer to complement him they who hate instruction and cast Gods word behind them would consider what a mockery it is to the Lord if such take his name in their mouth if they draw nigh to him they may fear lest he tear them in pieces ver 17 20. to obey is better then sacrifice 1 Sam. 15.22 Thou must first pay the debt of obedience before thou canst render the tribute of praise who so would glorifie God by his sacrifice of praise must order his conversation a right Ps 50.23 And albeit our thanksgiving doth most directly (u) Ad gratituainom requiritur 1. ut homo acceptum beneficium recognoscat 2 ut laudet gratias agat 3. quod retribuat secundum suam facultatem Thom. 2 2. quaest 107. art 2. in cor officia gratitudinis sunt quinque â— benefici estimatio 2. benigna acceptatio 3. grâ—tiarum actio 4. grata commemoratio 5. repensio seu beneficii relatio quando vicissim beneficium re vel obâ—equio redditur Leonard less de just ar lib. 2. cap 47. dub 1. quomodo autem quibus med is gratitudo in Deum excitanda sit vid. ibid dub 2. sect 13. We will not here canvass the School distinction between praise and thanks as if praise properly did only respect the divine perfections and thanks were relative to some emanation towards the creature or thus we may bâ— said to praise God because of his infinite nature and transcendent excellâ—neies but we thank him for his benefits and his goodness
before the Lord 2. in faith relying upon Christs merit and intercession and in his name coming to God as the hearer of prayers and the rewarder of all them who diligently seek him and 3. with an eye to his glory arming at that as thy great and chief scope and end 4. that thou dependest upon him patiently waiting till he shew mercy upon thee not daring to limitat and prescribe to him nor murmuring because he delayeth to give or withholdeth the particular thou desirest and 5. that if he fill thy hands with his mercies thy heart and mouth will be filled with his praises supposing I say that thou dost pray thus that the truth and reality of all these in whatsoever measure or degree are to be found in thy prayers thou needest not fear thy prayers are acceptable and the Lord will in his owe time and way hear and answer thee and as a Father pitieth the sickness and weakness of his tender Child So the Lord in mercy pitieth thee and covereth all thine infirmities and notwithstanding thou maist in faith plead the promises of audience and confidently wait for and answer to thy prayers But 3. If thou make conscience of these few particulars which thou wilt not deny to be so necessary the rest will not altogether be deficient and wanting though they be not so discernable and obvious to every eye nor so distinctly expresly and in such a measure and maner as these we have now named and which appear to be more necessary and therefore though these other qualifications be not seen yet they are and have place in thy prayer they are virtually and in the root they are truly and in some measure though not sensibly and in such a degree or perfection so that albeit thou hast not set so much time a part for preparing thy heart and albeit thou canst not say thou art a son and in the state of grace that thou prayest in the holy Ghost that thy ends are so pure and spiritual that thou hast such a measure of humility imimportunity confidence c. yet thou who dost thus call upon God in sincerity art in some measure fitted and prepared to meet thy God thou art in the state of grace and the Spirit helpeth thine infirmities and helpeth thee to pray according to the will of God and thou dost honestly aim at his glory thou art truly humble and self-emptied thou dost believe and depend upon God and with the heart importune and cry to him c. For not only may the habits of grace lurk but also their acts and exercise if weak and remiss and if mixed with the stirring and motions of the contrary vices may be for a while insensible and thus occasion not only scruples anent their reality and existence but also the denial thereof And as to the measure of grace there is such a latitude and variety that it is difficult if not impossible here to (c) But as Philosophers do make and imagine their 8. gradus or eight degrees of intention four of which are made necessary that any form or quality may denominat the sub ject So we may suppose such a measure of grace here attainable and necessarily required for the acceptance of our performances determine either the minimum or maximum Why then should weak Christians fish into such drumly waters and raise those storms they are not able to calm But that what hath beeen said from the word of truth for asserting these qualifications may not through a mistake break any bruised reed nor disquiet such as Christ would have comforted though the weakest should hear and learn their duty the extent of the promises and the qualifications of their spiritual service yet since weak ones are ready to mistake both their state and work and to judge hardly of themselves for want of light and dexterity for reflecting upon and discerning their condition and the quality of their performances and for making a right comparison of these with the rule and so for passing a right judgment and knowing their own case we will bring some grounds laid down by practical Divines and collected from the Scriptures which may serve to stay and uphold them and which they for their comfort may make use of as not being contrary to what hath been here said albeit such cannot punctually ride the marches We shall now only name these grounds and refer to the Authors where they are insisted on at greater length But for preventing the abuse and mis-improvement of the condescention of our compassionat Lord See our Parallel Part. 1. Chap. 2. And we will begin with a passage of that excellent Commentary of our judicious and eminent Mr. Rollock We may observe saith (d) Videas quantopâ—re placeat Deo vel pauxillum fidei quan ropere delectetur precihus ex quantulacunque fide profectis etiamâ—â— conjunctam habeant multiplicem imperfectionem videmus vulgo parentes magis delectari balbutienti infantia infantium quam universa cloquentia c. Rolloc in Johan cap. 4. this reverend Divine how much a little of faith doth please God and how much he delighteth in those prayers that proceedeth from never so weak and small a measure of faith albeit otherwise they be mixed with a great multitude of weakness and imperfections as a Father will be more moved with and delight more in the broken language of his stammering Child then in all the eloquence of the greatest Oratours So our heavenly Father c. 2. It would be remembred saith the pious and experienced Mr. (e) Tenendum est non minus placere posse Deo conditionem sanctorum quando angustantur ipsorum spiritus in precatione quam quando dilatari maxime videntur quandiu igitur sancti fructibus fidei seu fructibus spiritus ferendes studens erant secundum Dei voluntatem petentes id quod Deus promisit in side animique submissione expectantes responsionem a Deo tandiu preces ipsorum via ipsorum Deo placent sive angustentur sive dilatentur ipsorum spiritus in precatione c. Dicson Therap Sac lib. 3. cap 10 Dickson that the Saints condition may no less please God when their spirits are straitned in prayer then when they seem to be most enlarged and the Apostle sheweth that the Saints may be so far bound up in spirit in the day of trouble that they do not know what to ask and must chose to send up groans in stead of prayers Rom. 8.26 So long then as the Saints study to bring forth the fruits of faith and of the spirit and do pray according to the will of God asking what he hath promised and in some measure of faith are patiently waiting for an answer from God their prayers and way doth please the Lord whether their heart be straitned or enlarged in prayer 1 Joh. 5.14 15. 3. Faith doth sigh prayers to heaven saith (f) Rutherf Tri. and Trium of faith Serm. 6. learned Mr. Rutherfurd
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
be enough bewailed these ravens have sucked all the marrow and fat out of thy sacrifice and have rendred it a vain and unprofitable oblation those (n) Eccles 10.1 dead flies cause thy ointment send forth a stinking savour They will overspread the whole duty command and captivate the man so that now they will not be repelled and thus they become constant abiding and universal these weeds over-grow and choak the good seed and what crop can be expected and thou willingly entertainest these robbers and evil guests and therefore thou art inexcusable This argument concerning wandring thoughts deserved a larger and more particular disquisition had it not been so fully and judiciously handled by others See Mr. Gurnal loc cit pag. 310. to pag. â—32 Morn Exerc. Serm. 19. Mr. Cobbet Part 3. Chap. 2. Only let us adn as in the like case Part 2. Chap. 3 some few passages from these modern Divines whose words may have weight with such disconsolate ones as are daily mourning under the burden of roving thoughts in holy duties Believe it Christian it is not thine (o) 2 Cor. 12.10 inevitable weakness nor thy (p) Mark 14.38 sensible dulness nor thy (q) Psa 73.21 22. lamented roavings nor thy (r) Gen. 15.11 opposed distractions nor thy (Å¿) 1 Joh. 5.13 mistaken unbelief it is not any nor all these that can shut out thy prayer if thou dost not (t) Psa 66.18 regard iniquity in thy heart Morn Exerc. Serm. 1. If we fail in the manner of our prayer and if it be a total failing if we pray without faith without any faith at all without zeal and the like farewell to the success of such petitions but if it be a partial failing and that failing strived against and prayed against the case is very different by the evangelical allay we do what we desire to do in Gods gracious acceptation our Advocate strikes in with us and begs his Father to regard the matter and not the manner of our prayers Mr. Newton on Joh. 17.24 pag. 499. Believers prayers pass a refining before they come into Gods hands did he indeed read them with their impertinencies and take our blotted coppy out of our hand we could not fear too much what the issue might be but they come under the correctors hand our Lord Jesus hath the inspecti-of them who sets right all our broken requests and misplaced petitions he washes out our blots with his own blood his mediation is the fine searse through which our prayers are boulted and all that is course and heterogeneal he severes from the pure what is of his own Spirits breathihg he presents and what our fleshly part added he hides that it shall not prejudice us or our prayers This was the sweet Gospel-truth wrapt up in the Priests bearing the sin of the holy offerings Exod. 28.38 Mr. Gurnal loc cit pag. 330. I have the rather added these testimonies because though it be too ordinary for the most part of titular Christians not to regard what they offer to the Lord though they come in their pollution and offer a corrupt thing to the great King yet their heart never smites them they rest in the work done not caring how it be done though the fowls come down upon their sacrifice and eat it up yet they will not be at the pains to drive them away nor do they lay their loss to heart nor mourn for it but though it be thus with the multitude yet the generation of the righteous will take heed what they offer to the Lord they know that their is no road more infested with thieves then that which is between heaven and earth and therefore when they pass that way they put on the whole armour of God imploring the conduct of the spirit and a convoy from heaven to guard them thither that they may with success carry on that precious traffick and they will follow their dull hearts as closely all the while as a Carrier will do the unruly Horse fearing least if for one moment they should not attend and drive their heart should stand still or start aside and yet notwithstanding all their care and diligence their hearts will mis-give them and those cheaters and robbers will draw on a parly and get advantage of them for the flesh will lust against the spirit so that they cannot do what and as they would Gal. 5.17 The law in the members will war against the law of the mind bringing us into captivity to the law of sin so that though to will be present with us yet how to perform we find not and thus the good that we would we do not but the evil that we would not that we do as the holy Apostle complained and lamenteth and where is the Saint on earth that may not take up the same complaint even when he is most spiritual and best employed in meditation prayer c Rom. 7.15 18 19 21 22 23 24. Though carnal hearts do not value a communion with God yet who knows what a sad affliction it is to the children of God to have their fellowship with him thus interrupted I verily believe saith (u) Mr. Burroughs gosp worsh pag. 281. a late Divine there are many that have already good assurance of Gods love in Christ that if God should speak to them as he spake to Solomon bidding him ask what he should give him who for themselves would put up this petition Oh! Lord that I may be delivered from a wandring spirit in holy duties and especially in the duty of prayer that I may thereby come to enjoy a more holy communion with thy self then ever yet I have enjoyed and such would account this to be a greater mercy then if God should give them to be Kings or Queens over the whole world O Christian is thy deadness and wandring thoughts thus thy burden and is it the great desire of thy soul to be rid of them and art thou striving and endeavouring against them I might tell you those glad tidings which one tendered to his friend in the like case who seing him oppressed with such distempers under such sad complaints came cheerfully to him said I can tel you good news the best that ever you heard viz. as soon as ever you are in heaven you shall serve Christ without interruption and weariness which words saith (x) Thomas Shiphard in a letter from new England pag mihi 39. my Author well thought on revived the man Though the Lord will not utterly y drive out these Canaanites out of the land that they may be for our trial exercise and humiliation yet it is through our fault and negligence if they be not brought under the yoke and are not already become tributaries (z) Judg. 3.4 and ere it be long the victory shall be compleat and they shall no more molest any true Israelite ah why should the Saints be too much discouraged they will not stay long in
if in private we meet with any notable and eminent irradiation and impulse towards any spiritual object I know no reason why we should choak such a motion unless we be straitned by time so that if we give way to it we must neglect the main duty which we intended to go about and which our exigence doth especially call for and in such a case we may see Sathans hand in it and we should beware of his wiles But if we can espy none of his designes we may a little follow that quickning meditation and again return to our work happily with more life and activity It will be found no heterogenious mixture thus to joyn meditation with prayer nor any culpable intermission and interruption of duty to make one thus bring supply and provision for another the book of the Psalms affordeth so many instances that we may think this to have been Davids usual practice A second question may be this Whether honest supplicants use to be more enlarged in publick or in private prayer Ans The winde bloweth where and as it listeth Joh. 3.8 the influence of the spirit is arbitrary both as to the seasons when and the means whereby it is conveyed hence not only are some more enlarged in publick and others in private but also one and the same believer may at one time be more fervent and importunat the one way and at another time the other way and each of these Ordinances have their proper and several advantages For first in publick the gifts of the speaker and his affectionat moving and pithy words and maner of expression as also the reverence and zeal of others joyning in the duty may be very helpfull and instrumental in stirring up the affections and then in private there is 1. more liberty in dealing with our own hearts and rousing them up by some awakning meditation and 2. greater freedom in laying out our condition and expressing our desires before the Lord 3. the whole frame of the duty more condescending and suteable to our disposition and exigence 4. fewer distractions c. You will say it is commonly made by practical Divines a mark of hypocrisie to be more enlarged in publick then in private Ans That mark is especially to be understood of the speaker and that 1. when it is alwayes so and when all his enlargement is in publick and thus 2. when the motives and end is selfish and carnal as respect from and the applause of men c. But otherwise both speaker and hearer may meet with more then ordinary enlargement by the blessing of the Lord upon the publick Ordinance A third question may be this Whether it be a mercy to have our prayers answered and to receive the particulars we ask when we are cold and formal in prayer and careless and negligent in our walk and conversation Ans We may judge by the event for such a dispensation may either 1. flow from wrath not pure for we do not now speak of the success and prosperity of the wicked but paternal penal by way of castigation yea and in some respect judicial for thus for a while they are lulled asleep and are ready to rest in that state and to be satisfied with such empty performances because they are accompanied with success and as Apostat Israel while in prosperity said of their enjoyments These are my rewards which my lovers have given me Hos 2.12 So the Saints themselves in a fit of distemper and while under desertion may think such a dispensation to be a fruit and evidence of love whileas it were better for them to have their way hedged up with thorns that they might go and return to their former love zeal and diligence Hos 2.6 7. These outward things cannot (m) Est honum quod faciat bonum est boâ—um undo facias bonum habes ergo aurum bonum est habes non unde fis bonus sed unde facias bonum August de verb. doos serm 5 make us good and happy and therefore only are good and become blessings indeed when they are improven aright and then only are given in love when with the blessing and grace to use them to a right end Or 2. such a dispensation may flow from love and that as it may be an evidence of God's patience forbearance and tender bowels which will not be straitned nor overcome by our ingratitude and manifold failings So also that it may prove a mean to humble us and melt our hearts when we consider and compare our wayes with the Lords dealing towards us and when we see how unequal our wayes have been and what a base requittal we have made to him for his bounty and tender mercies thus the Lord established his Covenant and dealt kindly with Israel that they might remember and be confounded and never open their mouth any more because of their shame when they should see his kindness and tender bowels towards them Ezek. 16.60 61 62 63. CHAP. III. Whether we may pray for any evil either of sin or suffering Psal 119.71 It is good for me that I have been afflicted that I might learn thy Statutes Rom. 3.8 As we be slanderously reported and as some affirm that we say let us do evil that good may come whose damnation is just HAving (a) Part. 1. Ch. 7. Sect. 2 shown that the object of the promises and of our prayers is very ample and large extending to every thing that is good either for life or godliness we b promised to enquire here whether any evil either of sin or suffering were included in the promise and might be desired and prayed for And I think none will deny that every evil as such and absolutely considered is an object of hatred and aversation and an object of the threatnings and so not of the promises and therefore a fit material for deprecation and imprecation but not for prayer and supplication And on the other hand I hope it will not be denied that as to evil of affliction we may pray for it 1. conditionally thus If my heart be so stubborn and hard that nothing will break it but the rod if mercies will but harden my heart and prove fewel to feed my lusts Lord rather let me have the rod then a hard heart and let me rather want mercies and such and such creature-enjoyments which is a sort of rod and may be a very grievous affliction then they should prove weapons of unrighteousness And thus 2. we may pray for such an evil comparatively for with the former supposition there was a sort of comparison and we may say Lord rather let me suffer then sin against thee let me rather lye under any rod and affliction then under thy wrath for ever and with the Emperour (c) Hic non in illo seculo Cluver hist in Maurit pag. 407. Mauritius choose to suffer rather here then in the life to come nay and of temporal evils we may thus choose the
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
all the other affections of the soul to be sinfull and that they should be abandoned but we would rather think with this Author Serm 2 Pag 16 that beleevers must not be stocks altogether senceless of Gods judgments and dispensations towards them As for these sinfull grounds and effects of this sorrow which be mentioneth Page 141 142 144. these may and should be guarded against But why doth he not as well condemn all fear as sinfull there will be found to be parity of reason here and yet he pleads for such a kind of fear as not being sinfull See Serm 2. sorrow that we may not desire and pray for we (i) Quomodo Paulus desideraverit mortem quam sibi inferre non liciut statim videbimus must not set our hands a work against our heart and tongue nor make our prayers and endeavours to be at such variance and contrariety but we may not procure afflictions nor cast our selves in the furnace but should use the means for keeping us from and bringing our feet out of the fetters the law of God and nature obligeth us to the duty of self-defence and preservation from such evils we will not rashly condemn the practice of holy men of old those eminent Martyrs who in the time of persecution did offer themselves to the flames not knowing but they might have been stirred up by an heroick and extraordinary impulse the Lord intending to make their ashes the seed of the Church for as their courage and zeal did strengthen their brethren and encourage them to stand So it invited strangers to come and embrace the faith but their practice is no warrand to others not being in the like case nor so moved and strengthened to follow their foot steps and even among them some by their fall did leave us a warning to mind our own frailty and not to be rash in running upon trials without a call least our courage fail us while we are in the waters And thus though the great Physician can extract honey out of the sowrest herbs and make the most bitter pills medicinal and healthfull to us yet we are not licenciat to take and prescribe to our selves such a remedy as nature first and last sinless and corrupt abhorreth such a course and diet So the Lord whose commands are equal and full of condescension hath not made that an object of our choice and desire neither will he prescribe a bitter potion when cordials are more pertinent he k doth not afflict willingly and there is no time when we can say that the rod would do us more good then mercies and therefore we must never take upon us to determine and to prescribe to our selves that which the only Physician of souls hath reserved in his own hand but supposing his appointment and while in his holy providence he calleth us to suffer we are commanded to submit and patiently bear the chastisement of the Lord to hearken to the voice of the rod and to improve it as our talent but thus it is not made an object of love and desire but is left to be the matter and an occasion to exercise our patience submission and faith and thus while we are in the furnace we should pray for the sanctified use of it and before we be called to the trial we should prepare for it and pray that the Lord would fit us for and do us good by every rod and trial he purposeth to exercise us with and would make these as well as our mercies contribute for and all work together for our good according to that word Rom. 8.28 Obj. 1. What God promiseth that we may pray for but the Lord promised to hedge up the way of his ancient people with thorns and by cross dispensations to drive them in to their first husband Hos 2.6 7. This is clear saith a late Author from Psa 89.31 32. where in the midst of the promises that of visiting their iniquities with rods is put in the bosome and if it were believed that crosses were the accomplishment of the promises it would help a Christian to much humble submission and holiness under the cross Ans In both these Scriptures as frequently elsewhere threatnings are mixed with promises and both may well be said to belong to the covenant the promises as its object yea rather as its integral parts and the threatnings as the hedge to keep us within the bounds of the covenant and as a cord though sharp to draw us back when we step aside and do not perform the conditions to which the promises are annexed and thus both threatnings and rods which are the execution of threatnings to the Saints may be called evangelical as proceeding from the same fountain from which the promises do flow and having a like gracious event and effect afflictions to them loss as it were their nature and name and though in themselves they stil continue to be bitter and evil yet to them they prove good they are fatherly chastisements and medicinal corrosives and still the object of the threatning though as to the sanctified use of them and the good reaped by them they may fall under a promise indirectly in obliquo But thus not the rod it self but the fruit of it is the proper object of the promise and this may be desired and prayed for You will say that the Saints are afflicted in faithfulness Psa 119.75 and therefore their crosses must be an accomplishment of some promise Ans Fidelity and faithfulness appeareth as well in accomplishing threatnings as promises and thus the Psalmist in the words cited explaineth their scope while he saith I know O Lord that thy judgments are right viz. according to thy righteous threatnings and thus he justifieth the Lord in all the evil afflictions and trials he had met with 2. Obj. What is good may be desired and may be the object of the promise but afflictions were good to David for saith he It is good for me that I have been afflicted ver 71. and gives his reason ver 67. and 71. before I was afflicted I went astray but now c. And we may here again argue thus That which is matter of praise to God because he hath done it may be a fit material of our prayers to him and we may desire that he would do it but if we view that context we will find the Psalmist there collecting and gathering together motives and grounds of praise and he reckoneth his afflictions as not the least Ans The Prophet calls not his afflictions good they being of themselves evil and bitter and for removing of which he prayed most frequently and fervently and praised God when and because he removed them but he saith that it was good for him that he was afflicted thus pointing out the sanctified use and fruit of the rod for which he had reason to praise God yea and now all things being considered it was better for him that he was afflicted then if he had
brought his people out of Egypt to destroy them in the wilderness yea and rather then the whole body of that people should be destroyed Exod. 32. And Paul his wish that he rather were accursed from Christ then that his brethren and kinsmen should perish Rom. 9. But these two practises being rather for admiration then imitation such a height and measure of (o) Zeal to Gods glory and for the happiness and salvation of his people Where there is no hazard of excess in our affection we cannot be too zealous for God nor too desirous of the well fare of his people zeal being scarce attainable since it cannot be affirmed that any other ever did or shall in this life come their length David his desire and prayer 1 Chr. 21.17 is very considerable in the present case Let thine hand saith this holy man be on me and on my fathers house but not or rather then on thy people that they should be plagued It is true he had sinned and deserved to be punished but whatever were his motives we see this holy man prefer the good of Gods people to his own personal interest and desire that the rod should be rather on himself and his family then on the body of the people But abstracting from such high and holy ends and when the comparison is only between some evil or temporal rod lying upon us and some other evil which may rid us out of the present trouble if the Saints should desire any such evil by way of remedy such a desire must be sinfull the object being evil in it self and not determined as a necessary and the only mean for removing the present evil which perhaps is less in it self and less dangerous and so the end being base and low and the root and principle sinfull and carnal such as pride passion impatience distrust and the like I hope none will plead for such a desire though in the most eminent Saints as in Job ch 6.8 9. in Moses Numb 11.15 in Jonah ch 4.39 in Eliah 1 King 19.4 in Jeremiah ch 20.14 15 16 17. c. For though Job was a pattern of patience Jam. 5.11 Moses of meekness Numb 12.3 and Eliah of confidence 1 King 18. yet they were subject to infirmities even there where they were strongest and those slips and fits of passion and impatience are left on record to be 1. a warning to us of our frailty that we may learn to be humble watchfull and circumspect 2. to be as a beacon on the rock which we should shun and 3. to teach us that our imitation of men though eminent for holiness should be with a limitation and with caution that we must only follow them when and so far as they follow Christ and walk by rule But though some weak Saints may miscarry on the one hand by presuming on Gods care and bounty that he will bless such a severe course of physick as they prescribe to themselves without his warrand and approbation Yet alas it is more usual to miscarry on the other hand So that we need not stay long in debating this case all of us have a monitor within which will be too ready to warn us of our danger loss and bodily evil and will be ready to call to us to spare our selves when the Lord doth call us to suffer and when his glory and our everlasting happiness do cry to us not to (q) Rev. 12.11 love our lives unto the death and when if we (r) Mat. 16.25 save our life we will lose it And since we may not wish evil to our selves that the Lord may turn it to our good far less may we thus wish evil to others with whose comforts and creature-enjoyments we have not such power to dispense as with our own and of the frame of whose hearr we know less and of their readiness to abuse mercies As also since here there may be some suspicion of malice envy c. ah who would look upon him as a genuine son of Zion who under the pretence that the affliction of the Church hath often proven a mean of reformation humiliation c. would wish and pray that her calamities might be multiplied or continued If these shall prosper that love and pray for her peace Ps 122.6 what shall be their portion that under whatsoever colour dare pray for her trouble 3. As for evils of sin who will be so mad as to plead that these are desirable these laid the foundation of hell and made Angels once glorious become devils these defaced the beautifull Image of God in man and robbed him of all his excellencies these are the grand murderers that kill both body and soul and daily thrust multitudes into the pit these are the procurers of all our â—wo and misery here and hereafter and yet how many love and imbrace these scorpions till they sting them to death but yet secretly and as stollen wares few being so impudent as to own and defend though too many will excuse their sins far less dare any pray to God for help to sin against him sin is an evil (t) August loc cit pag. 486. vid. loc an only evil there is nothing in it amiable or desirable it is true God can bring light out of darkness and make the lancet of an enemy to open a sore that despised all remedy Hence s Austin durst affirm that it might sometimes be profitable to some Saints to fall into some gross sin to humble them and awaken them out of their security No doubt the Lord can make the consideration of our sins to humble us and become more watchfull and circumspect and thus even make our sins (t) Rom. 8.28 work together for our good which is a demonstration of the wisdom and power of the Physician and proclaimeth his mercy and tender bowels towards us that of our venom and poison he can and sometimes will make to us a healing plaister but this is no warrand to us to prescribe such a medicine for our selves we may not de evil that good may come Rom. 3.8 CHAP. IV. Of cursing and imprecations Whether it be lawfull to pray for vengeance on the wicked and on persecuters Rom. 12.14 Bless them which persecute you bless and curse not THere be (a) Having in the preceeding Chapter enquired Whether we may desire any evil to our selves or to the people of God we come now to ask Whether we may wish and pray for any evil to the wicked and to our enemies here several particulars that need not be brought under debate as that we may pray against 1. the sins of men and say with him Ps 7.9 Oh! let the wickedness of the wicked come to an end 2. Against the plots counsels machinations and interprises of the wicked against the Saints and people of God his Truth and Ordinances and say with him 2 Sam. 15.31 O Lord I pray thee defeat the counsel of Ahithophel and turn it into
foolishness And Ps 9.19 Arise O Lord let not man prevail 3. Neither will it be denied that we may complain to God of all the wrongs and injuries of the cruelty persecution threatnings and blasphemies of the wicked with Hezekiah Isa 37. David Ps 10. the Apostles Act. 4.29 c. And this complaint will be found to have something of an imprecation in it hence while Eliah is thus complaining to God and lamenting Israels apostasie the Apostle saith that he maketh intercession against Israel Rom. 11.2 3. Neither 4. will it be denied that we may pray the Lord to break the snare of prosperity and success in any evil course whereby as with chains Sathan holds them at his work nay and upon supposition that otherwise they would prove incorrigible and if there be no other mean to reclaim them we may not only pray that the Lord would not further their wicked device Psa 140.8 but also 5. that they might not prevail and meet with success in the ordinary works of their hands yea and that the Lord would fill their faces with shame that they may know themselves to be but men and might seek his name Psa 83.16 And 6. we may pray that justice may be impartially executed upon malefactors that King and Rulers would resolve with David early to cut off all wicked doers from the city of the Lord Psa 101.8 We must so love the life of wicked men as not to prefer that to Gods law and the laudable laws of the kingdom appointing capital punishment for gross crimes and hainous transgressors that others may be afraid to follow their footsteps On the other hand its certain that we may not curse 1. without a cause Prov. 26.2 Nor 2. for our own cause and because of private and personal wrongs done to us we should thus forgive our brethren and not give way to the spirit of malice and revenge Mat. 6.15 and 18.35 c. And. 3. we must not curse our relations nor cast off these bonds whether natural civil or spiritual under which we stand towards others children must not upon any terms curse their parents nor parents their children people must not curse their rulers and magistrates nor one Saint another notwithstanding personal wrongs and injuries mutually received Exod. 31.17 Mat. 15.4 Exod. 22.28 1 Cor. 13.7 1 Cor. 6.7 c. And therefore that cursed crue of passionat creatures who for a trifle will give their children servants or neighbours to the devil must have their tongues set on fire of hell Jam. 3.6 and they must be acted by the devil who is the father of envy malice virulency and of all such cursing Jam. 3.14 15. These things being premised that which may here fall under debate is whether we may pray against though not as they are our enemies yet as they are Gods enemies and the Churches enemies and though not for their eternal ruine as may appear from Part 1. Chap. 7. Sect. 3. yet for their temporal destruction and overthrow and that either indefinitly not pitching upon any particular incorporation or persons with Deborah 5.31 So let all thine enemies perish O Lord and with the Apostle 1 Cor. 16.22 If any man love not the Lord Jesus Christ let him be anathema maranatha Or particularly directing our prayers against such and such enemies as Judg. 5.23 and when there is thus an application to such and such persons whether we might curse them conditionally though not absolutly especially if with the condition a blessing be annexed thus Lord if these thine enemies be incorrigible destroy them in thy justice and if not reclaim them in thy mercy Here I grant there are far different cases and that there is less hazard in praying against Gods enemies then against our own enemies and in the general chen condescending upon such or such a faction and by way of supposition If they be incorrigible then absolutely and upon any terms Neither would I rashly condemn those learned and judicious Divines who plead for the lawfulness of such maledictions yet I should think it a more Gospel-like frame of spirit to bless and pray for persecutors then to curse them Mat. 5.44 Rom. 12.14 1 Pet. 3.9 This wants not that example that Christ left us to follow when he suffered 1 Pet. 2.21 But on the contrary he left us this pattern When we are reviled not to revile again and when we suffer not to threaten but to commit our selves and our cause to him that judgeth righteously ver 23. What are not all men our brethren and (b) Proxim us est omnis homo vid. Ames loc cit part 1. cap. 7. qui fratrem suum oderit homicida est hoc loco fratrem omnem hominem oportet intelligi c. August de sancti c. neighbours and should we not then love them and wish their good how shall we then curse them and desire their ruine and if we will not forgive them their injuries done to us how can we say for give us our sins as we forgive them that sin against us But if we would bless them and pray for them that would be an evidence of our sincerity and that we had overcome that devil of malice and revenge that rageth in carnal hearts Mat. 5.45 48. Rom. 12.19 20. Did not Christ at his death pray for his persecutors Luk. 23.34 and Stephen for those who stoned him Act. 7.60 And did not David fast and pray for his enemies though at other times upon some special account he prayed against them Psa 35.13 Nay we may here alledge the example of Pagans when the Athenians commanded their priest to curse Alcibiades after he was condemned nay saith she for I (c) Precibus non imprecationihus constituta sum sacerdos apud Wendelin Philos mor. lib. 1. cap. 10. was not consecrated a priest to (d) Or by cursing but by prayer curse but to bless But you will say may we not pray that temporal judgments may be inflicted on persecutors yea and that they may fall and never rise again to molest and vex the Saints Ans There would be a difference put between private persons and a faction or multitude for though we may desire that a malefactor may suffer according to the law yet we may not desire the ruine of a multitude for though it be an act of justice in the magistrate whom the Lord commissionateth and sends against such a party to fight against them yet that sentence cannot be so orderly and deliberately executed against them as when a process is legally led against a malefactor and such a dispensation may prove a mean through the Lords blessing to prevent eternal ruine but when a wicked faction are killed in battel death eternal usually followeth their bodily death and overthrow Yet I deny not that we should pray for success to the magistrate in such an expedition and that his enemies may not stand before him but thus we do it only comparatively that since matters
that desire to God But 6. that opinion I find to be most common among popish (e) Beda in Luc. 18.1 Alf. a Castro loc cit Salmeron loc cit gloss ord Lyra and the Remists on Luk. 18.1 Rainerius in voc oratio cap. 7. Lessius de justitia jure lib. 2. cap. 37. sect 43. ali◠passim writers is that he may be said to pray alwaies who prayeth in the canonical hours appointed by the Doctors of the Roman Church we will not now digress to speak of their divine office as they call it and canonical hours in which the (f) Viz. tom 2. de virt stat rel lib. 1. great Suarez hath employed almost a whole book and though Bellarmine speak to that head in some few Chapters yet he sends (g) Bell. de bonis ope◠in partic lib. 1. cap. 11. his reader to one Marcellus Francolinus who as he reporteth hath written a large volume upon that subject but I would ask where Christ or his Apostles did prescribe these canonical hours or whether these were known when Christians at first were commanded to pray alwaies yet if that interpretation were purged of the popish leaven and superstition applying the general particle alwaies to all fit seasons and occasions or as their (h) Cajet in Luk. 18.1 in 1 Thess 5.17 Cajetan speaketh horis congruis it may help to clear the meaning of the exhortation and may be acknowledged to be one branch or part thereof as shall appear Thus we have seen what others have said to little purpose we now come to give the true and full sense of the exhortation to pray alwaies and to answer the propounded question in the following particulars Concl. 1. Albeit we do not joyn with those Divines who think the full importance of that exhortation to be that we should constantly maintain a praying disposition and alwaies be in a readiness and fitness to be employed in that necessary exercise yet we grant that this habitual frame of heart and spiritual disposition is supposed by that exhortation so that 1. we cannot alwaies obey it unless we alwaies be thus in readiness For if at any time the heart be out of tune the occasion and season of prayer may offer and then we are unfit to seek Gods face what this disposition doth import how necessary it is and how it may be maintained see Part 2. Chap. 1. But you will say may we not pray though we be unfit and indisposed Ans It is notwithstanding our unfitness yet our duty and we must be doing though then we cannot pray that is we cannot pray to purpose and successefully unless the Lord pity us and in mercy remove those fetters we have wreathed about our neck though then we deny not the necessity of such a praying disposition yet the words do clearly point out the act ond exercise of this duty and the following words ver 19. quench not the Spirit do rather hold out that point for there as Diodati observeth there is a similitude taken from the fire of the altar which was to be kept continually alive and burning and thus we should not suffer through our rebellion impurity ingratitude negligence or contempt the gift of the Spirit of grace to depart or be abolished in us but should preserve it nourish it and make use of it Concl. 2. This exhortation doth clearly answer the question when we may pray assuring us that there is no time in which we are not allowed and when we may not acceptably call upon God and thus Exod. 20.9 the Lord saith six daies shalt thou labour and that ruler Luk. 13.14 faithfully repeateth though he mis-applieth these words while he saith there be six daies in which men (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to work You see here the word of a (k) Yet Cajetan thinketh that these words belong not to the command for saith he non praecipitur u◠sex diebus homo operetur sed quod septimo quiescat Cajet in Exod. 20.9 Non omnia inquit Aquinas quaecontinentur in lege tinduntur per modum praecepti Thom. 2.2 quaest 186. art 9. command and a necessity mentioned and yet they import no more but an allowance and liberty as if it had been said you are permitted and allowed to work and labour in any part of the six daies but there is no obligation laid upon you to imploy all that time in the works of your calling for you must eat drink sleep and may also spend some time in lawfull recreations and ye must serve God and set some of that time apart to seek his face though as to the hour or particular circumstance ye be not determined but may use your liberty So while we are commanded to pray alwaies thereby is clearly implied that there is no time in which we are not permitted and allowed to pray and draw nigh the King his door stands alwaies open and we may enter in and present our supplications to him and this as I conceive is a part of what these words hold forth though not all nor the main Concl. 3. To pray alwaies importeth assiduity and frequency in prayer we cannot be said to do alwaies what we do not often but there is nothing more ordinary with all sorts of people and in all languagues then to express frequency by such a note of universality so we use to say that a child who often eateth is alwaies eating that a diligent student is alwaies at his book and a laborious trades-man is alwaies busie at his work c. And the places of Scripture in which the particle alwaies doth import frequency are so many and obvious that it were to no purpose to stay on citations only let us offer some few instances in the subject-matter and where the Saints are said to pray alwaies and to ask such and such a particular without ceasing whereas it is evident from the very context that they did not could not without intermission continue in that exercise though ordinarily and frequently they did so thus Act. 10.2 it s said that Cornelius prayed (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alway and yet he was a centurion and must needs have been much employed in military affairs thus also Paul professeth that he prayed for the Corinthians (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies or without ceasing 1 Cor. 1.4 and alwaies (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Colossians Col. 1.3 and (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies for the Thessalonians 1 Thes 1.2 and 2 Thes 1.11 and p alwaies for the Romans Rom. 1.9 thus also the Apostle Peter protesteth that he will put those Christians to whom he wrote q alwaies in remembrance of those things which he had then mentioned 2 Pet. 1.12 And will any be so absurd as to imagine that the Apostle did nothing else but continually inculcat and repeat those things to them but he tells them that he would often and frequently thus
to do (b) As in the preceding conclusion hath been shown Quest Ans alwaies what we do not often and frequently and can he be said to pray often or frequently who doth not at least keep a constant course of praying twice a day But if it be askt what time of the day is fittest Ans Though we will not be peremptory in fixing upon any part of time yet it would appear that evening and morning were the fittest seasons is it not equal that we begin and end the day in Gods worship and service and how dare we sleep untill we commend our selves and all that is ours to the care and custody of our Father and how dare we put our hands to any work in the morning till we praise him for our preservation in the night past and beg his blessing on the works of that day and thus both our need and the honour of our Master call for this for what we highly prize and love dearly will get the first and last of our thoughts it will as it were sleep and awake with us and shall not the Lord have that room in our heart is there any better object to fill it and can the first and last of our time be better employed The Jewish daily sacrifice was appointed to be offered in the morning and evening Exod. 29.39 and these are fit seasons for the Christian sacrifice and accordingly the Saints from time to time have observed those seasons though with some variety But I should think that as the morning and evening So the first of the morning and the last at night were due to the Lord and if our calling or some occasional diversion do hinder the family from meeting together every one should then go to their closet and pour out their soul before the Lord till the family may most conveniently meet together to joyn in that exercise But ye may yet ask what warrant we have from the Scriptures to press this Ans We did not say Quest Ans that this was all which the Scripture doth require but that this was The least which from thence could be allowed and established The Lord in his Word requireth that we should pray alway and without ceasing but doth not determine how oft that albeit we should set some bounds and limits to our losse vain idle hearts which otherwise would be ready upon any trifling occasion to slight and omit that duty yet that we should not rest as to private converse with God upon any number nor thus stint and limite our selves though we should have our constant course of prayer morning and evening at least yet as to the occasional seasons of prayer we should be liberal and free still labouring to enlarge our selves more and more in this sweet and heavenly exercise resolving with the Psalmist in the point of praising God Psa 71.14 still to pray more and more and here the Lord would leave some liberty and latitude according to the variety of our callings and employments in the world and according to the occasions and opportunities which in his providence he would offer for as some in respect of their calling and condition have more some less time to spare So one and the same Saint may now meet with moe occasions and motives then at another time and as thus there is a great variety as to the nature of the thing and occurring circumstances and no rule in the Word that doth precisely limit and determine how oft So neither is there any equality as to this among the examples recorded in the Word neither is it usual there to condescend upon any number for as occasions are thus so variable So accordingly hath the carriage and practice of the Saints been but as to their set and constant course we will find some few instances and yet with some variety Thus the servant of God David though a King upon whom so much care and business did lye yet professeth that (c) Septies i. e. pluries Musc in loc See also Diod. and others but though we did grant that here there is a definite number put for an indefinite yet it will not follow that the greater is put for the less but rather on the contrary that the less is put for the greater seven times a day he praised and who will doubt whether then also he prayed to God Psa 119.164 And Daniel though a Ruler and much employed at Court yet would not neglect to pray three times a day Dan. 6.10 and the Psalmist I think determines what these times were while he promiseth to call upon God evening and morning and at noon Psa 55.17 And of the Elect it is indefinitely said that they cry to God day and night Luk. 18.7 c And so much of a constant course of prayer to be performed at set fixed and appointed times Now come we 2. to speak of occasional seasons of prayer it is not (d) Nec tantum statutis horis praefinitis sed quovis tempore c. Theophil in Eph. 6.18 enough to fix and observe set times for prayer but we must be alwaies ready and from time to time watch and discern such opportunities as the Lord occasionally in his wise providence offereth that we may improve them we must not only publikly with the family and privately in our closet keep a constant course of prayer but we must also lay hold on every occasion invitation and message from heaven and it must be a grievous provocation to slight such an opportunity when the King is upon the throne and sends a messenger to invite thee to come when he openeth the door and holds forth the golden scepter to thee assuring thee of acceptation and audidence if thou do not answer when he thus calleth to thee may he not justly suffer thee to knock and cry and not hear nor answer according to the threatning Prov. 1.28 and therefore if the Lord put such a (e) Prov. 17.16 prince in thy hand and thou wilt not improve it that is an evidence of thy folly for what knoweth thou O man but this may be the acceptable time in which the Lord may be found and if thou let it pass what knowest thou if ever thou meet with such a season Now there be several times and seasons in which the Lord useth to visit and draw near to his people and it were our wisdom as it is our duty to call upon him while he is so near Isa 55.6 it s a fit time to offer our supplication to the King when he comes and makes a visit to us You will say but how shall we know when the Lord draweth nigh to us and whereby shall we discern his approach Ans The Lord in the Scriptures is said to visit his children several waies which as to our purpose may be referred to these three general heads he visits us 1. by his mercies and benefits 2. by his rods and judgments and 3. by the inward
perseverance in that exercise that we must not leave off and give over praying till we prevail and till the Lord declare his mind either by giving the particular or removing the occasion and all ground of hope Pleaders at the throne of Grace must alwaies attend their cause See Part 2. Chap. 2. Pag. 454. We must not saith (m) Cum Christus dicit oportet semper orare non deficere non intendit quod nunquam interrumpatur actus orationis sed quod non interrumpatur quasi nunquam resumpturus sicut faciunt quidam qui statim ut non exaudiuntur a Deo ab oratious desistunt Rain panth de orat cap. 7. Rainerius so pray alwaies as if we might never be otherwise employed but that we may never go away from that duty with a purpose not to return as may appear from that parable Luk. 18. propounded for this very end that we might learn by the example of that importunate widow from time to tim to renew our requests and not weary nor faint till we obtain our desire the season of praying doth not expire till the day the Lord hear and answer our desire and as such honest and importunate supplicants will not take So they will not get a nay say Luk. 18.7 And here is a good evidence of sincerity if delaies do not drive us from the throne for though carnal hearts may adventure for once or twice and take as it were a trial of Gods service the truth of the promises and the success of prayer yet when they see no in-come they quickly weary the hypocrit Will not alwaies call upon God Job 27.10 The begger goeth from the door before the almes be come and so looseth his labour but the Saints will cry again and again and wait and not weary till God shew mercy upon them yea when they obtain what they desired (n) Sine intermissione orate h. e. quando est aliqua gratia out mali liberatio quod premit praeâ—eâ—s aut imminet meâ—u cruciat impetranda non satis est senâ—el aut bis orare sed instaâ—ter petâ—everanter donec obtincaâ— ut decet exemplum vià uae Luk. 18 ceclesiae orantis pro Petro Act. 12. orandum ergo tam diu pro dono obtinendo donec illud impetremus 〈◊〉 ubi impetratum est ne illud omittamus pro ejus coâ—servatione est Deuâ— iterum a nobiâ—â—â—gandus c. Salmer loc cit their work is not done as they must pray till they prevail and get an answer So after the Lord hath heard them and filled their hands their mouth must be filled with his praise Psa 50.15 Job 22.27 Psa 66.13 14. What we get by prayer must be used with thanksgiving that it may prove a solid and stable mercy and thus as we must pray the Lord to give So after he hath given we must pray that he would strengthen what he hath wrought for us Psa 68.28 and that he would establish the work of our hands Psa 90.17 Then may we cease from praying when we shall stand in need of nothing and shall be no more exposed to wants trials dangers troubles and temptations and then our prayers shall be changed into un-interrupted praises So much for the two first branches of the first question viz when and how oft we should pray now we proceed to the third and last viz. how much time should be spent in prayer and how long we should continue in that exercise before we leave off Ans Since the holy Spirit doth not here limite the Saints who are we that we should take upon us to prescribe or to bind them to any rule but let every one according to his stock and measure of grace according to his present disposition and frame of spirit according to his calling and present exigence and condition c. stay longer or for a shorter while at the throne of Grace As there is a great variety in reference to these considerable circumstances So the Lord doth allow to us a proportionable latitude as to the time that should be employed in prayer but least any should abuse this tender condescension let us only in the general offer these few cautions 1. When we meet with new pressures and difficulties great tryals or strong temptations as we should add to the number So to the length of our prayers as we should pray more frequently So we should continue longer at the work especially when we add fasting to prayer and set some time apart to deprecate some special evil or to supplicat for some great mercy either to ovr selves or the Church But 2. Though thou didst meet with no new trial nor extraordinary pressure though thy outward state and condition be the same yet if thy strength and furniture be better if thou meet with more then ordinary assistance let thy work be answerable O! do not weary so long as the (o) Cant. 4.16 wind bloweth on thy garden and maketh the spices send forth a pleasant smell while the beloved (p) Caut. 2.3 4 5 6. stayeth thee with flagons and his fruit is sweeâ— to thy tast so long as he holdeth his left hand under thy head and embraceth thee with his right hand making thee sit down under his shadow with great delight do not withdraw from his presence O! do not go from the banquetting house while thy hunger continueth and the Master of the feast welcometh thee and spreadeth his banner of love over thee but while the honey-comb droppeth (q) Cant. 5.1 eat O friends eat abundantly O beloved while the heavenly gale lasteth do not take in thy sails thou art not yet near the harbour and if ye let the present opportunity pass it may cost thee much pains and sweat in plying the oars before thou shalt make up that loss And thus the judicious Austin having spoken of the short and frequent prayers of some holy men in Egypt did even from thence infer this conclusion for therefore saith he did they not stay long away from the throne least deadness should creep on and would they then leave the work so long as they met with enlargement Hence he (r) Ac per hoc etiam ipsi satis ostendunt hanc intentionem sicut non estoâ— tuntendasi perdurare non potest ita si perduraverit non ciâ—o esse rumpendam absit enim ab oratione multa loquutio sed non desit multa precatio si fervens perseverat intentio Aug loc cit scil epist 121. cap 10. concludeth that though much speaking vain babling and idle repititions be loathsom to the holy Lord Mat. 6.7 yet much prayer is very acceptable to him if it be accompanied with fervency and enlargement of heart and it is considerable that the popish Doctors these patrons of formal and lip-devotion do approve this caveat affirming that long prayers are only then prevalent and acceptable when accordings to Austins limitation they are fervent zealous and importunate
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
brought forth plentifully he said to his soul take thee ease eat drink and be merry Luk. 12.16 19. Because the degenerat Israelits saw no evil and had plenty when they sacrificed to the queen of heaven they would not hearken to the words of the Prophet Ier. 44 16 17. Thirdly of cruelty (m) These words may esspecially relate to the prosperous dayes of Antiochus Epiphanes who yet in his sickness and when the hand of God was upon him professed much tenderness to the people of God a Maccab 9. though the tender mercies of the wicked are usually cruel Prov. 12.10 yet especially when they are lifted up with success then they become intolerable not only their hand but their tongue is cruel and full of venom Heb. 11.36 (o) Non est cur sideles deflectant a lege sibi divinitus imposita vel invideant incredulis quasi magnum lucrum fecerint ubi a depti sunt quod volebant Calvin instit lib. 3. cap. 20 37. And as thus the prosperity of the wicked becometh an occasion of sin So also of misery and suffering their victorious sword will at length enter into their own belly Psa 37.15 they will ere long be enclosed in their own fat Psa 17.10 their prosperity shall destroy them Prov. 1.32 Ier. 12.1 2 3. their success is not only a fore-runner but also a preparation and occasion of their ruin tolluntur in altum ut lapsu graviore ruant they are lifted up that their fall might be the greater and their place in the world becometh a p rock from which they are casten down head-long We need q not then fret our selves because of evil doers nor envy their prosperity Psa 37.1 neither need we question the Lords fidelity either in performing his promises to his children or his threatning against the wicked nor have we any reason to ask with those wretches Mol. 2.17 Where is the God of judgment nor to say with them Zeph. 1.12 the Lord will not do good neither will he do evil but whatsoever cross-dispensations the godly are exercised with and whatever success the wicked get in their evil waies yet we may be perswaded that the froward is an abomination to the Lord and that his secret his blessing though thou discern it not is with the righteous that the curse of the Lord is in the house of the wicked though full of riches and his blessing on the habitation of the just though never so mean and poor Prov. 3.31 32 33 34 35. And now we proceed to that other branch of the objection that concerneth the Saints their disappointments and want of success as if the Lord did not hear nor regard their prayers For answer as we would remember what the Lords hearing of prayer doth import So we would know how and what be the different waies after which the Lord answereth the prayers of his people least through our ignorance unbelief or want of observance the Lord hear and answer our prayers and yet we not know nor take notice of his hand as it was with Iob ch 9.16 17. and the reason he giveth there of his mistake may also blind our eyes for we often like foolish children regard not what we have and take little notice of what we receive because we get not what we would have and what our carnal desires crave and thus when the Lord delayeth for a while though he draw nigh to us in the fit time and right season yet as that eminent Saint professeth of himself ver 11. though he goeth by we see him not and when he passeth on we perceive him not our eyes are shut that we cannot see his hand and our ears are heavy that we cannot hear what he saith in answer to our prayers especially when the heavenly echo doth not answer voice and when he giveth not the particular mercy which was askt but some other thing though better for us by way of compensation and gracious commutation It would then be diligently observed that the Lord may hear our prayers four different waies 1. by way of performance and giving the very particular we desired and in our time and manner 2. by way of compensation when he giveth not the very particular but maketh a commutation in that which is better for us 3. by aâ—â—â—ying to give till the fit time for us to receive and 4. by denying what we askt For though then he make a compensation yet it is no smal mercy that he with-holdeth what would hurt us and of it self is a gracious return of our prayers and should with thanks-giving be acknowledged though no new and other mercy were then added You will say when the Lord performeth and satisfieth our desire by giving what we askt yea and when he maketh a compensation and exchange giving us some other mercy in lieu of it especially when he giveth what is better as spirituals in stead of temporals as usually he doth in those cases it will not be denied that the Lord heareth our prayers but 1. while he delayeth and during the interim of the delay 2. when he denieth what was askt and will â—ever give it we cannot conceive how in those cases the Lord can be said to hear and answer our prayers especially siâ—ce the Lords denying to give what we prayed for appeareth to be nothing else but his rejecting our prayers and denying to answer them Ans It s too usual here to confound things much different and to commit a most gross and dangerous fallacy as if it were one and the same thing to receive what we ask and to receive an answer to our prayers and not to receive what we desire and ask and to have our prayers rejected But as we have shown that the wicked may get their hearts desire and more in wrath though their prayer be an abomination to the Lord So now it shall appear that the Lord doth accept and answer the prayers of his servants though he give not what they askt yea and that the very delay for a season and an absolute denyal may be a return and answer to their prayers You will say that is strange doctrine Ans But most certain and which should not be questioned amoâ—â— beleevers for clearing of which 1. let me ask how 〈◊〉 didst pray for such a supposed mercy whether absolutâ—ly and peremptorily as if thou hadst 〈◊〉 Lord I knowâ— what is fit for me to have and this I have made choyce of and desire not to want upon any terms and as to this let me have my will and not be at thy disposin and if thou hast prayed thus thou hast reason to go and beg pardon for thy folly and intolerable pride and presumption otherwise thou mayst fear an answer in wrath to humble thee and make thee know that thou (r) Rom. 8.26 knowest not what to ask and to learn thee to be no more so rash positive and peremptory in desiring those those things which are in their own nature
(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
desiâ—â—d 3. From the return maâ—e to Christs prayer once and again (z) Mat. 26.39 42 44. renewed that th◠〈◊〉 â—â—â—ght â—â—â—s fâ—om â—im it is evident that the prayer may be 〈…〉 when the particular is not graâ—ced for 〈…〉 or pâ—â—s a â—ay from him but he did drink it oâ—◠〈◊〉 the â—â—â—â—om and yeâ— it were blasphemous to imagine that Christs â—â—ayer wâ—â— not heard contrary to what hâ— himself â—ffâ—â—â—th Joh. 11 4â— Father I know that thou alwaies heaâ—est me And paâ—â—icularly as to that prayer the holy Spirit â—â—stifieth that he was heard Heb. 5.7 And then 4. in the general the Scriptures of truth do most clearly fully and frequently assert that they thâ—â— sâ—ek the Lord shall not want any good thing Psa 34 10. the same is affirmed of them that walk vprightâ—â— Psa 84.11 and of them that fear the Lord Psâ— 34.9 Hâ—â—ce we may well infer since they shall want â—o good thing they cannot want a return â—o their prayers and 〈…〉 answer from their God the Lord doing what is 〈◊〉 for them 〈◊〉 reference to the particular they desired Aâ—d siâ—â—e no 〈◊〉 shall befall the righteous Psa 91.10 Pâ—â—v 12.21 c. therefore they shall not gâ—â—â—hat 〈…〉 â—hem 〈◊〉 they should ask it upon a mistake 〈◊〉 â—aths of th◠〈◊〉 are mâ—â—c◠〈◊〉 truth â—esuâ— haâ— kâ—â—p 〈…〉 monies Psa 25.10 If all his 〈…〉 such then 〈◊〉 those paths in which he 〈◊〉 in â—â—swering thâ—â— prayers those paths must be suâ—◠〈…〉 of â—â—uth and fidelity in 〈◊〉 forming thâ—â—e 〈…〉 answer them when they call upon him There 〈◊〉 â—ever a pâ—â—yer pâ—â—â—â—ed out in truth at which the God of truth did â—oâ— drew nigh and to which he did not 〈◊〉 Psa 145.18.19 all his paths are mercy and truth to all true 〈◊〉 who can produce one exception or instance to the coâ—trâ—â—y He never said to such sock ye me in vain Isa 45.19 and then there is a considerable word to this purpose Rom. 8.28 We know that all things work together for good to them that love him if we ponder the scope of the place we will find this general truth to have a special relation to prayer of which the Apostle had been speaking in the two preceeding verses where he had shown our ignorance and that we know not what to ask and the need we stand in of light and help and now saith he you having been assisted to do your duty and pray arâ—ght you need not be anxious for Gods part and that which lieth upon him to do by way of return for ye may be assured whether he give or with-hold the particular he will have such a care of you as to do nothing but what he will make contribute and work for your good though we know not what to ask yet God knoweth what to give he will not challenge thee for asking what thou apprehended to be good for thee if (a) Especially since his Spirit may concur and assist thee in the pouring out of such a prayer it being our duty to go to God and hold up to him what we conceived to be good and fit for us committing to him to make choyce for us what he knows to be best See Part 1. Chap. 9. Pag. 269. upon the matter it be lawfull and if thy desire be moderate and submissive although as to the particular there may be a mistake flowing from thy ignorance of the event and those following circumstances which thou couldst not for-see but yet the Lord will do what he of his infinite wisdom and knowledge seeth will be indeed good and convenient for thee and we I and ye believing Romans saith the Apostle do know that God will care for them that love him and who in all things do make their requests known to him he will procure their good by the fittest means though the wicked will not know and acknowledge Gods care and fidelity in performing his promises and therefore think it in vain to seek the Lord yet we know and are perswaded of his love and care Surely the knowledge and belief of this point is a differencing mark and character they who have no interest in Gods love and care will not believe it towards others And thus its certain that the Lord alwaies heareth his honest supplicants Si (b) Aug. â—uâ—i supra non ad voluntatem tamen ad utilitatem If not according to their desire yet for their profit which if our (c) Our desires are often foolish and â—â—rtfull desires would not hinder and obstruct they should alwaies be answered what doth our kind Father grudge to give us such empty trifles which he bestoweth in such abundance upon the wicked would he who hath so loved us as to give his only begotten Son to death for us and to prepare an exceeding and (d) 2 Cor. 4.17 eternal weight of glory for us would he with-hold these perishing thiâ—gs from us if it were not for our good Rom. 8. â—2 Nay if we had not askt as we could have no solid peace either in the having or wanting such a particular that being the fruit of prayer Phil. 4.6 7. So we might have (e) Deus concedit tratus quod negat propitius vid. Aug. loco jam jam citato gotten in wrath what the Lord now in mercy with-holdeth from thee who hast committed the matter to God and hast referred all to his wise free and loving choyce And thus whatever be the particular ends and reasons of which Sect. 4. why the Lord with-holdeth such and such particular mercies as we desired in the general it is evident that his design herein alwaies is to prevent our hurt and promove our comfort and happiness and that all his paths toward us may be mercy and truth by making all things work together for our good And now to the Objection as it is propounded we answer Although al things did come alike to all yet they are not alike to all though in the outward dispensation there appear no diffâ—rence yet as to the fountain from which such a dispensation did flow the end to which it doth tend the effect fruit use c there is a vast difference for those things which are mercies blessings and pledges of love to the Saints prove snares judgments and an earnest of everlasting wrath to the wicked and what greater difference can be imagined yea not only is there so great an inequality dissimilitude where they seem to be equal and alike but also where there is an inequality and the advantage appeareth to be on the part of the wicked as while we compare them in their prosperity and success and having (f) Ps 73 7â— more then their heart could wish with the godly under persecution affliction and sore calamities yet even thus the case is not altered nor the difference and disproportion less for the Saints afflictions wants and tryals are sanctified unto them and are made to work for their good as being
included in these all things which must pay tribute to the godly and be subservient to them in their great work that concerneth the glory of God and their own salvation Rom. 8.28 and the wickeds full cup is full of poyson and in the belly will become like gall and worm-wood The Scripture speaks of a strange kind of wine Rev. 14.10 viz. the wine of the wrath and indignation of the everliving God a part whereof is mingled with all their delicious liquors which makes them prove so deadly and astonishing the wicked will never be able to digest or vomit up this wine the fattest and strongest among them will not be able to wrestle with it though they cannot flee from it and therefore in dispair when they find it begin to work and cease upon their vitals they even the Kings of the earth the great rich and mighty men will in vain cry to the mountains and rocks to fall on them and hide them from the wrath of the Lamb from which they cannot flee and before which they cannot stand Rev. 6.15 16 17. and in that day every one shall be able to discern the great difference that shall be between the righteous and the wicked and between him that serveth God and him that serveth him not Mal 3.18 and after that unto all eternity their lot and outward condition shall be no more alike that shall be the general day of audience and discrimination no more prosperity to the wicked nor affliction to the Saints all tears shall then be wipt from their eyes but the wicked shall be cast into that lake that burneth with fire and brimstone Rev. 7.17 Rev. 14.10 Mat. 13.42 Mat. 25.41 46. Isa 3.10 11. What will ye whose priviledge it is to have a good understanding Psa 111.10 become so foolish and brutish as to envy or fret because of the prosperity of evil doers or the afflictions of the Saints Psa 73.3 14 22. and wilt thou be so basely ungrate as upon such an account once to question his love care and fidelity all whose parts towards thee are mercy and truth especially then while he will not suffer thee through thy folly to undo thy self nor put a sword in thy hand whereby thou wouldst offer violence to thy own soul and what are all our lustings our immoderat and peremptory desires after such and such creature-enjoyments but as roving fits of distempered brains seeking after that which may occasion their ruine Let us not then be so earnest and peremptory in such desires nor too anxious concerning the event of our prayers for them let us not measure the answer and success of prayer by such a rule but let us leave all upon the care love and wisdom of our Father You will say wherefore then should we pray for those things since we may not be anxious concerning the success of such prayers Ans As we must pray So we ought to pray so as we may prevail and as we must look to our prayers So after their success but yet we must not be anxious concering the particular whether in kind it be given or not and though the particular we apprehend to be good and desirable be not (g) Hic nunc nobis good for us at such a time yet to pray for it in a regular way is good and acceptable to God and may flow from the breathing and assistance of the Spirit who helpeth us to mind our duty but not to look to the decree of God concerning the giving or with-holding of such a particular now the Lord having put such a price and opportunity into our hand as to see and consider such a mercy which in it self is not evil and may be lawfully desired and may prove a blessing to us it is our duty to improve that opportunity and to hold out the case to God referring all to his wise and holy will and begging that he would do what may be best for us And thus as 1. thou dost thy duty and obeyest the command to make thy request known to God in every thing Phil. 4.6 So 2. now thou mayst have peace while otherwise a tender conscience in no business case or particular can have rest for untill we recommend our case to God how can we expect his blessing But 3. by prayer we will not only thus have a kind of negative peace and fredom from the challenges of conscience but also a positive and promising peace Phil. 4.7 where after the exhortation to pray in every case there is a promise not that we shall get the very particular desired but whatever we get or want we shall get the peace of God to guard our hearts both against anxiety (h) As anxious care is impertinent to us who are servants and children for that lieth on the father and on the master of the master of the family So it is improfitable and can do us no good but rather provoke the Lord to smite us Mat. 6.27 and prayer is prescribed as a remedy of this care Phil. 4.6 and shall we then make our prayers become fewel to feed it by being anxious concerning the event and success of our prayers and care and against grief and disquietness when what we desired is not given and the right and sanctified use of the mercy when it is given our prayers cannot want an answer which shall be better then all outward trifles to wit the peace of God that passeth all understanding If the answer quiet and content our heart it must be full and satisfactory for all we can have is peace and contentment and let the Lord speak it by what mean he pleaseth whether by giving or with-holding such a mercy it is no great matter but certainly some one way or other he will speak peace to his Saints Psa 85.8 And as this spiritual peace is thus promised So it is promising and evidencing 1. it declareth that God hath accepted our prayers for what else is this peace but a messenger from heaven to show us that the King hath heard and welcomed our supplication And then 2. its an earnest and pledge of more and that the Lord will make his dispensation as to the particular to work for our good and thus as such a prayer is good and acceptable whatever be the indifferency of the object in its own nature So it is a mean for good to us and for procuring the blessing which as it is sought So it will not be with-held whether the particular in kind be given or not such a prayer will prove a mean for good though not by the mean that thou didst desire and name the Lord will â—less thee in reference to the particular by doing what he will make prove best for thee though he lay (i) The Saints faith doth offer as Joseph did his two sons both the having or wanting of such a particular mercy to the Lords choice only they peremptorily desire the blessing but yet
they set the supposed mercy to the right hond as it 〈◊〉 were and desire that it may be preferred but the Lord often c. the right hand on Ephraim and prefer him to Manasseh And thus it may appear that though the particular be not given yet the prayer may not only be said to be accepted and heard but also answered though we desire not to contend for words yet we think that when ever the Lord heareth then he may be said to answer because his hearing is never separated from his speaking for either then he stayeth the heart with this spiritual peace or secretly upholdeth the supplicant that he faint not or some one way or other doth him good but if any will refer the answer of prayer to a sensible manifestation of Gods hand either by giving what was askt or making some notable compensation and exchange we will not debate such a nominal question but its certain the Lord may accept and hearken to thy prayer a long tâ—me before thou meet with any such sensible manifestation of his acceptance But wo (k) Isa 3.11 to the wicked when shall they hear of their prayers though many mercies be â—â—spensed to them by the hand of a common providence yet â—â—ching in mercy and as a return of their supplications though they have a câ—vil â—â—ght which no man dare challenge to what they enjoy and whatever grant and donation from the Lord or tenure by his providence they can pretend yet they by their ingratitude and abuse of these mercies which they have empâ—oyed as so many weapons to fight against tâ—e Gâ—ver have forfeited all that right and may every moment be thrust out of all their possessions as tennents at will and certainly one day the heir (l) Heb 1.2 of all things will reckon with them as theeves and usurpers for medling with and taking possession of his goods without his licence and for not acknowledging his propriety by employing them for his honour yea and often here he reckoneth with such they sit in slippery places Psa 73.18 they are not like the people of God who dwelleth in a sure habitation Isa 32.18 as the whirl-wind passeth So is the wicked no more but the righteous is an everlasting foundation Prov. 10.25 the wicked get none of the sure mercies of David promised to the Elect Isa 55.3 but snares fire brimstone and an horrible tempest is the portion of their cup they cannot promise to themselves an hours security from such a storm they know not how soon the Lord will thus rain upon them Psa 11.6 The right of providence is a mutable title and foundation revocable at pleasure the Lord may change his work and the dispensations of providence when he will but he cannot change nor alter his Word and break his promise upon which the mercies of the Saints are founded and therefore their mercies are (m) Mercies given in return to prayer are 1. real 2. stable 3. costly 4. pure 5. witnessing 6. promising real and stable they are sure because they have such an immutable ground as the Word of God and they are the mercies of David and therefore they are real because they are given for the merit and intercession of the typified David they come to them through the covenant of promise whereby the forfeiture is taken off and the curse removed their mercies are meâ—â—â—es indeed and no wonder they being so costly though cheap to us they are the purchase of blood they stood Christ at a dear rate they are pure mercies the blessing of the Lord taketh away the sting and thorns from them Prov. 10.22 they are witnessing and sealing mercies they are as so many testimonies of the love of our Father and of the acceptance of our prayers and they are (n) Every one of the Saints mercies may be called Gad for a troop cometh promising mercies and pledges of more yea and of all things whatsoever we shall stand in need of But the wicked are not so they are fed as oxen for the slaughter and their mercies are as so many fore-runners of their wo and misery their blessings are cursed and their mercies given in wrath and in judgment Sect. III. How we may know 1. whether the Lord hath heard our prayers when he deniethor delayeth to give what we asked and 2. whether the mercies we receive be the fruits of Gods general bounty conveyed to us by the hand of common providence or given in love as a gracious return to our prayers Psa 66.19 Verily God hath heard me he hath attended to the voice of my prayer WE will not stay to prove that the Saints may discern the Lords voice while he answereth their prayers there being so many instances hereof in the Word and that not only when he giveth the particular mercy they petitioned as to David Psa 116.1 2. Psa 66.19 Hannah 1 Sam. 1.27 c. but also when the particular is with-held as from Paul who yet discerned the Lords voice and what he said in answer to his prayers 2 Cor. 12.9 Neither will it be needfull to show that we should hearken to the Lords voice and observe what he saith 1. for strengthening our faith by such experiences of the Lords bounty and fidelity 2. that we may pay our vows and return to him the sacrifice of praise and 3. that a new engagement may be laid upon our heart to improve his mercies to the honour of his Name But all the difficulty lieth in this how and by what means we may discern when the Lord speaketh and when he is silent at our prayers and we will find the case more difficult as to its first branch viz. when the Lord with-holdeth or delayeth to give what we askt because we must then wrestle against sense and carnal reason but yet there is difficulty enough to discern from what fountain and by what means our mercies come when we get what we desired We shall speak to both those branches of the question which hath been propounded by several practical Divines but the first so far as we know who at any length hath handled this case is the judicious Mr. (a) Goodw. return of prayer chap. 5 6 7 8 9. Goodwin to whom (b) Such as Mr. Fenner sâ—rm on Lam. 3.57 Isaac Ambros in mediis Chris Love zeal Chris Gurnal part 1. pag. 43. and part 3 pag. 362. others have added little or nothing but none hath spoken so fully therefore we shall only name some few particulars referring to him for their larger explication adding but a word of observation for the right improvement of these rules And first we will speak to the case in general and then to its several branches 1. then by these and such like marks we may know that our prayers are accepted and heard whether the particular we desired be given or not as 1. (c) Goodw. ch 5. observations taken from before and in praying when the Lord stirreth the hearr
up to pray and enlargeth the affections in prayer 2. if by or in prayer he quiet the heart and make thee Hannah like come from the Kings presence with a contented and calmed spirit 3. if whilst thou art praying the Lord smile upon thee and lift up the light of his countenance upon thee and make any intimation to thee concerning his love and thy adoption and son-ship 4. if he stir up in the heart a particular faith whereby thou assuredly expectest the very particular thou desired enabling thee to wait for it maugre all impediments and discouragments but this now-a-daies is not very usual 5. when the Lord doth put a râ—stless importunity in the heart whereby it continuâ—th instant in prayer though with submission as to the particular 6. (d) Cha. 6. after prayer how is sucâ—ess may be discerned if after prayer thou walk obediently and circumspectly if thou be as carefull to hearken to the voice of the Lord in his commandments as thou art desirous that he should hearken to thy supplications 7. if all the while the Lord delayeth thou wait upon him and look up for an answer 8. but if thou get what thou desired and in that very way and by thess very means which thou pitchedst upon as it often falleth out what needest thou doubt of the success of thy prayers But now we come to particulars and 1. by these directions we may know that our prayers are heard when the thing we desired is not (e) Cha. 9. accomplished as 1. if thou canst discern any thing given by way of commutation and exchange thou wilt not readily more dâ—ubt of the success of thy prayer then if thy desire had been accomplisht But though thou canst not discern a compensation made to thee yet if 2. thou wast not perâ—mptory in thy desire if thou durst entrust the Lord and roll all over upon his wise choice thou needst not fear least he dis-appoint thee if thou hast prayed submissively to his will thou mayst be assured that he will do what will be most for thy well 3. would not this support thee if the Lord should deal with thee as he did with Moses giving to him a (f) Deut. 34.1 c. Pisgah-sight of that land into which he so earnestly desired to enter if the Lord do yield far in such a particular as if he laboured to give thee all satisfaction would not that quiet thy heart Nay 4. if he discover his hand by some remarkable dispensation in suspending his ordinary influence or turning second causes even then when it would have appeared that such a mercy as thou desiredst was brought to the birth this may be an evidence to thee that the Lord hath some special respect to thee and to thy prayers and some special design in with-holding such a supposed mercy â—ts true if there be any (g) Psa 139.24 wicked way in thee such a dispensation may be for thy warning and instruction but yet alwaies it is in mercy and in love towards thee who committing thy way to God dost call upon him in sincerity 5. (h) This and the following hoâ—d forth the effects that a sanctiâ—â—ed acnial or rather a graciouâ— grant â—â—cundum cardinem precationis hath upon the heart If the Lord fill the heart not only 1. with a â—â—ent submission unto his will but also 2. with a holy contentment and satisfaction in his choyce as being best for thee and thus if 3. out of faith thou canst praise and render thanks to God râ—sting on his love care and fidelity whatever sense and carnal reason depone and suggest to the contrary this may be an evidence to thee that the spirit that now resteth upon thee hath led thee to the thâ—one and hath not suffered thee to go away empty You will say but who is he that useth to praise God for denying what he askt and doth not rather complain and mourn when he meeteth with such a dispensation Ans Our ignorance unbelief and groundless jealousie makes us too often take a quite contrary course to what we ought and should follow and thus while we are called to praise we are ready to murmure and complain and the cause of this our errour and mistake besides our unbelief and sensuality is our negligence and because we will not be at the pains as to bring our hearts into a right frame and to pray with the whole heart so neither to reflect vpon our hearts and prayers and to compare them with the rule and those qualifications which the promise doth require that thus we might judge aright of the success of our work 6. If thou be not discouraged neither entertainest hard thoughts of thy master and his work if thou love not prayer worse but continuest instant in that exercise not daring to run away from God in a fit of discontentment as this may be an evidence of thy patience submission and (i) That which the Lord mainly regardeth is thy faith without which we would soon weary and yet thy patience and submission abstructly considered cannot but be wel-pleasing to God For â—aith our Author here it moves ingenious natures to see men take repuâ—ses and dâ—niaâ—â— well which proud persons will not do and 〈◊〉 it movâ—s God c. faith So also of the acceptance and success of thy prayer in that the spirit of prayer and supplication doth thus rest upon thee thou mayst conclude that thou hast prayâ—d in the Spirit and that therefore thy prayers cannot want an answer Now we proceed to the other branch of thâ— question viz. how we may discern whether mercies come to us by the hand of a common providence or in return to ouâ— prayers 〈◊〉 (k) Ibid. cha 7. If we can discern the Lords hand in a mâ—re then ordinary mâ—nner we may be confident he hath hearkened â—o our voice as first when he bringeth a thing to pass through many difficulties that stood in the way 2. When he provideth and facilitateth the means and makes them conspire and combine in the accomplishing of a mercy for us 3. When he doth it suddainly and ere thou art aware of it as Josephs and Peters delivery from prison and the Israelites return from Babylon they were as men in a dream and could scarce believe what was done because so suddainly and unexpectedly 4. If God do above what we did ask or think giving an over-plus and casting in other mercies together with that which we desired and perhaps for a long time prayed for 5. By making some remarkable circumstance a token for good and a seal of his love and care and thus a circumstance small in its self may be magnum indicium as the dogs not barking at the children of Israel when they went out of Egypt in the night Exod. 11.7 c. 2. The consideration of the time when such a mercy is accomplisht and given may help us to discern whether it be in answer to our prayers as 1. if
at or about that very time when thou art most instant and earnest in prayer for it as Peter was sent from prison to the Church while they were assembled to pray for him Act. 12.12 2. if in the most fit and acceptable time as first when thou hast most need and thy extremity is great as Peters delivery in that night which Herod had decreed should be his last Secondly to encourage thee against some new trial and conflict Thirdly when thy heart is most weaned from such a temporal mercy and thus thy heart is fitted to receive and improve it which otherwise might have proven a wofull snare and might have become thine Idol if it had been given before the inordinacy of thy affection was cured as the Lord doth not with-hold such mercies from his servants out of want of love So neither so much for what is (i) Former sint if bewailed and pardoned do not hinder the success of prayer past as for the present evil disposition of their hearts and to keep them from hurt thereby 3. If we see the Lord observe as it were some proportion in his dealing with our prayers and walk as there is often a proportion between sin and the punishment of it So between our work and reward and thus when thy desires were spiritual and thy prayers fervent thy success in business was proportionable but now thou art grown faint in prayer and negligent in thy walk and all thy hopes are as it were dasht and now while (l) Exod. 17.11 Meses his hands fall down Amaleck prevaileth if as the more pure and spiritual thy ends in praying were the mercy proveth the more pure and stable and the less zeal and fervency thou expressed in prayer and the more self-interest did prevail the more of bitterness and worm-wood is mingled with the mercy when granted c. and how should the consideration hereof that the Lord will notwithstanding our failings yet regard and in some manner answer our prayers and discover his hand that he takes notice of our way and walk how should this 1. humble us for our manifold failings and not regarding the Lords hand 2. stir us up to thankfulness for thus warning and waiting upon us and filling our hands with so many mercies 3. provoke us to diligence and circumspection zeal and sincerity in every part of his worship and in our whole course and conversation 4. We may discern whether our mercies be given in answer to our prayers by their (m) Ibid. cha 8. effects upon the heart as 1. if they prove not fewel to feed thy lusts but do rather kindle thy zeal for and love to God if they draw thy heart nearer to him and make thee rejoyce more in his favour discovered by the giving of such or such a mercy then in the thing it self and to prize it as a greater mercy that thy prayer hath been heard then that such an outward thing hath been given 2. If the receiving of mercies enlargeth thy heart with thankfulness self-love makes us more forward to pray then to give thanks but thankfulness of all duties proceeds most from pure grace if then the Spirit of grace doth stir thee up to praise God for his mercies he hath helped thee to pray and to obtain such a mercy by thy prayer it must then be a good sign that a mercy hath been won by prayer when it is worn with thankfulness 3. If the receiving of mercies make thee carefull 1. to pay thy vows made in prayer and 2. to improve what thou hast received to the honour of the Giver it is an evidence that such mercies have come from God otherwise they would not thus lead in to him 4. If thou look over second causes by faith acknowledging his sole hand who governeth and ordereth second causes according to his pleasure it is an evidence of thy dependence on him and that thou hast prayed in faith and so must have prevailed 5. If the mercy obtained encourage thee to continue in prayer and in all other cases to run to God making thee say with him therefore will I call upon God so long as I live Psa 116. 1 2. if it quicken thy diligence and strengthen thy faith in prayer it s a token the Lord hath spoken and thou hast heard his answer 6. If with the mercy there come some evidence of love if the Lord smile upon thee and lift up the light of his countenance and intimat his favour there will be no place left for doubting since thou hast not only a love-token but a letter also with it to bear witness of his love And 7. the event will bring with it an additional confirmation that such a mercy hath been obtained and sanctified by prayer if it prove a real and stable mercy if the trouble vexation and snare that otherwise might accompany it be removed it may be an evidence that it is a blessing indeed Prov. 10.22 Now for the right (n) A Caution improvement of these directions I deny not that these and the like particulars deserve our serious consideration and when they occur may be helpfull for discovering the Lords mind in his dispensations towards us but we would distinguish and put a difference between those necessary qualifications of prayer which are required on our part and which belong to the performance it self and so are indispensably required at our hands and between those gracious dispensations which the Lord according to his meer good pleasure may impart or with-hold As to the 1. we would carefully observe those directions that concern our duty for if we be negligent in prayer and in those other duties that relate thereto or if we be loose in our walk we may fear the rod but cannot expect a gracious return to our formal prayers But 2. as to those signs that depend upon the good pleasure of the Lord to bestow or not we would beware of curiosity in requiring expecting or looking to much after them and of rashness and presumption in laying too much weight upon them if they shou d occur Therefore the safest and surest course must be not to lean too much to sensible demonstrations of providence but rather to reflect on Gods Word both on the word of promise and precept and according to that rule to judge of our prayers and their success and thus though we can espy no ground of hope and encouragment from any dispensation of providence yet if we find our prayers run parallel with the promise and the qualifications and conditions thereto annexed and that we have prayed according to the will of God both as to the matter and manner of performance we need not doubt of their success whether we have gotten the particular we askt or not But here it may be enquired whether those mercies which the Saints receive when they are on the declining hand and are negligent in their walk and cold and formal in their prayers be given in
return to their prayers Ans This question doth not concern tender Christians who are circumspect in their walk and who are busie and d ligent though not so enlarged neither have such melting affections nor such a measure of confidence as sometimes they have had in prayers and other ordinances whatever hard conclusions such may draw against themselves yet their state is safe their prayers are accepted and their mercies and enjoyments sanctified as may appear from Part 3. Chap. 2. Neither 2. do we now enquire concerning the health wealth and prosperity of the wicked and the success of their prayers and vain oblations their seeming mercies and blessings being cursed and their prayers an abomination to the Lord as hath been shown in the preceding Section But 3. we now only enquire concerning the Saints and the success of their prayers when they are under a distemper and are negligent in their soul-trade and carriage and cold and formal in their prayers we do not separate these two in the question because in practice they are seldom divided And though the most eminent circumspect and active Saints may sometimes be lukewarm and meet with little life or quickning in prayer or any other ordinance yet that is but for a short season it is but a fit not a state and abiding condition and before an answer come there may be a supply I do not say a compensation by way of merit and satisfaction for the former negligence but that there may interveen such acceptable activity and fervency in prayer as will prevail notwithstanding the fore going slackness and deadness and then whatever be the issue of their former dead and liveless prayers yet their after servency will not want a reward and their enjoyments will thereby be sanctified and their mercies will be given in return thereto and in this case there is no ground for anxiety and fear neither hath the present question place here unless it were to satifie curiosity and thus if we consider these formal prayers abstractly and by themselves and without any reference to the after enlargement and activity in that exercise we do not deny that such prayers may be included in the question though it mainly relate to a state of negligence and formality and to such deadness in prayer as hath been usual and customary and to which way hath been given for a considerable space of time during which the mercies thus prayed for have been given Unto which now we answer That such mercies should not be esteemed to be the fruit of prayer nor be given in return thereto 1. because such prayers are no prayers in Gods account since the heart is not set a work and doth not concur in such lazy performances and can that which is no prayer prevail and will the Lord hearken to any voice in (o) Though in such a case it may get the name yet it is rather the picture of prayer then the thing is self prayer that proceedeth not form the heart See Part 1. Chap. 4. 2. Because this luke-warm temper is much displeasing to God he threatneth to punish it Rev. 3.16 and will he then reward it and bestow mercies for its sake 3. Such prayers are not regular but are many wayes defective and come short of the conditions annexed to the promise of audience and therefore 〈◊〉 ought not lay claim to and cannot obtain the thing promised 4. We might here apply the several particulars required to the audience of prayer Sect. 2. which will be found to be here wanting no less then there they appeared to be lacking in the prayers of the wicked and between those two cases there is no considerable difference except us to the state of the person so that we might here resume the arguments we there used in the case belonging to that place Hence we may conclude that the Lord cannot be said to give to his children under such a distemper any of those mercies in truth and to accomplish the promises unless we understand such absolute promises as belong to the elect before their conversion or some general promises concerning the Saints perseverance repentance reformation establishment c. in which those mercies cannot be said to be directly included but out of his absolute soveraignty and meer good pleasure and therefore such a dispensation as not flowing from any covenant-transaction promise and encouragment may be altered when it shall seem good to the Lord and all those mercies thus given may be removed and the contrary evils and judgments inflicted without any breach as to the Lords fidelity and faithfulness in performing his promises they having so far (p) It is not 〈◊〉 compleat and absolute forfeiture because the right and jus in actu primo that I may so speak is not lost so that whensoever this obstruction is removed the Saints may pursue their former claim without a new grant and donations it must rather be a â—â—questration then a forfeiture forfeited a right to these as that during that state of deadness and formality in his worship they cannot plead and lay claim to any of these as belonging to them upon the account of any ordinance or duty performed by them since they come short of those conditions and gracious qualifications which the promise doth require and suppose to be in all those to whom they will be accomplished But if it be further askt whether in this case mercies be given in mercy and love or in wrath and paternal anger Ans We spake to this question in a word Part. 3. Chap. 2. Sect. 3. and now again we affiâ—m that there can be no general rule given here but we must judge by the effect and event 1. if these mercies humble us and become as so many cords to draw us in to the fountain from which they flow if they open our eyes and make us see the evil of our wayes if they engage and set the heart a work to wonder and admire the patience and kindness of him whose love (q) Cant. 8.7 many waters cannot quench and if they make us blush and be ashamed when we confider the inequality and disproportion that is between our wayes and God's wayes towards us and resolve with the prodigal though the case be not the same nor the distance so great to return and go to our Father being convinced that such a lazy and negligent walk doth rather tend to a separation from then an union with God c. if this be the fruit of these mercies they must be given in love But 2. if they lull us a sleep and make us secure as if our state were safe and our performances acceptable because successefull and thus followed with outward mercies they must be given in wrath not pure and vindictive but paternal and castigatory for this dallying in his worship and with his ordinances So that the Lord may for a while punish and chastize his children as with rods so with mercies to make us
know that there is so much of the old root in the best that if the Lord with-draw his hand and with-hold the blessing neither rods nor mercies could do us good but the venom within us would suck poyson out of the most pleasant flowers and turn the most healing medicines into deadly corrosives Let us not then rest on our enjoyments though thou be a Son thy Father may grant thy desire in anger parents when most grieved and displeased with their children may give way to them and let them have their will without controll but ere it be long the father will chide his son and upbraid him for his medling and taking upon him and then the son if he be not an unnatural wretch could wish that his liberty had rather been restrained then his father in anger given way to his course and who among the genuin Sons of Zion would not rather choose to be under the rod then to have his hearts desire with the displeasure of his heavenly Father O! then do not mistake as if thou hadst with thy fathers leave and good will because thou didst ask and he hath answered thy desire for he may give thee in wrath as he did the Israelits Psal 78.29.31 thine own hearts desire and not with hold the request of thy lips Let us then examine our hearts and wayes and then rejoyce in our mercies let us observe the Apostles method 1 Joh. 5.14 15. and judge of our having and receiving by the audience of our prayers which must be known not by sensible demonstrations of providence but by comparing our prayers with the right rule viz. the will of God revealed in his commands and promises but if we proceed contrarily and conclude that our prayers are heard because we have the petitions we desired of him we may readily mistake and apprehend these prayers to be heard and answered whereby the Lord hath been provok't and dishonoured O! but when it is with us as it was with him Psa 21.2 6. when the Lord gives us our hearts desire and with-holds not the request of our lips and we rejoyce in his salvation and are glad because he lifts up his countenance upon us when these are joyned together then is our peace stable and our comforts solid but when we rejoyce in mercies and grieve the God of our mercies our joy will end in mourning Sect. IV. A modest enquiry after the reason holy designâ— and ends why the Lord delayeth or denieth the particular merey that was desired though he accept and answer our prayers Psa 30.18 Therefore will the Lord wait that he may be gracious unto you and that he may have mercy upon you for the Lord is a God of judgment 2 Cor. 12.8 9. For this thing I besought the Lord thrice and he said unto me my grace is sufficient for thee THe present question is not concerning the Lords hiding himself from the prayers either of the wicked or of the Saints that being the matter of the following Chapter but concerning such and such a way of answering the effectual fervent prayer of the righteous which must prevail and cannot want a return viz. 1. why the Lord for so long a time delayeth to give what he purposeth at length to give 2 why he denyeth and with-holdeth the particular mercy that was askt and will rather give some other thing which will be better for us in lieu and consideration of what was desired and thus will rather make a gracious compensation then grant the mercy in kind that was desired We shall begin with the last as being many a time the sad tryal and exercise of the Saints who not seeing the Lords design nor observing the compensation it haply being in spirituals which are not so easily discerned have been ready to apprehend such a dispensation to be in wrath and that the Lord hath hid himself from their prayers But here it would be remembred that our work is not to enquire after the meritorious and procuring cause which by way of demerit doth provoke the Lord either to deny or delay because although the Lord delay to give or deny what was askt yet he doth not as the question supposeth either deny or delay the acceptance and hearing of our prayers yea such a denial and delay is not only in mercy and love but by (a) See Sect. 2 way of answer to our prayers and he who knew no sin did meet with such a return to his prayers Mat. 26.39 42 44. And therefore now we must only enquir concerning the holy ends and gracious designs the Lord propoundeth in such a dispensation under which we would not have the castigation of his people to be comprehended for albeit in his purpose and in the issue that hath much love in it yet it being in it self grievous bitter and afflictive and not a fit (b) See Part. 3. Chap. 3. object of our prayers it cannot so properly be said to be given by way of return to them yet since it proceeds from love and may be very profitable to us and thus may be askt conditionally and comparatively as hath been (c) Ibid. shown we shall in the close add a word concerning it though still it would be considered that there is a great difference between this and those other designs which have nothing of anger and wrath in them and here the object it self being absolutely considered is (d) Malum paena evil a fruit and punishment of sin and a testimony of divine displeasure and therefore whatever be said of the fruit and event yet the thing it self abstractly considered cannot well be called a return and answer of prayer Now let us name some of those gracious ends for which the Lord denieth to give the particular mercy we desired as 1. the exercise of our faith and patience graces are giuen us for use as talents wherewith we should trade and gain and not to be laid up in a napkin to rust and corrupt and therefore its needfull that the Lord in his providence should offer occasions for their exercise as in the present case while he with-holdeth our hearts desire then in patience to submit to his holy counsel and still to depend upon him as it must be the work of honest supplicants So 2. it is their tryal thus the sincerity of their hearts and reality of their grace is brought to the touch-stone not only must our graces be exercised for their growth and encrease but also for their tryal and discovery and to give Sathan the world yea and our own hearts an evidence of their truth yea and sometimes of their strength and perfection if notwithstanding we meet with no sensible demonstrations yet we will believe God's Word of promise depend upon him and patiently bear a seeming repulse and denial 3. Hereby the Lord would draw our hearts off from the creature that we may enjoy a more fulâ— and immediat communion with himself he will cut off the streams
that we may run to the fountain it self to have a supply and an up-making there the Lord will with hold many creature enjoyments that we may know our home not to be here and that our minority is not yet past nor the inheritance to be yet intrusted to us as being but pupils who must depend and roâ—l themselves and their affairs over upon the care and fidelicy of another and that thus our hearts may be enlarged with longing desires after that day when our wills shall run parallel with our good and the glory and purpose of our Master 4. To prevent our hurt we are ready to mistake and to ask a serpent in stead of an egge but God will not grant such foolish desires but will according to Christs (e) Joh. 17.25 prayer keep us thus as it were against our wills from the evil of the world 1. from the evil of temptation for often (f) See Sect. 2. such things prove an occasion of sin 2. from the evil of suffering for riches honours and pleasures have often proven a precipice from which the men of the world have been cast headlong 5. to promove our good and greater advantage what we desire may prove obstructive of a greater mercy either spiritual or temporal and the Lord in his pity and love will not suffer such a block and impediment to be cast into our way 6. for our instruction what is said of the cross schola crucis schola lucis may well be applied to this dispensation which often through our ignorance and mistake proveth a sad affliction to us thus we may learn no more to live by sense and hereby we may be set a work to examine our hearts and wayes more narrowly that we may know whether such a dispensation proceedeth from anger or love and thus we may be brought to espy what formerly did escape our view c. nay here we might alledge all those motives which prevail with the Lord to afflict his people and honest servants while he doth not pursue any quarrel against them as in the case of Job of the Apostles and Martyrs for as this case is much like to that this being often very grievous to us and looking affliction-like So the ends and motives on the Lords part will be found to be much alike and for the most part the same As to the second branch of the question viz. those ends for which the Lord delayeth to give what he purposeth at length to give we might here resume several particulars mentioned in the former head as there also might be applied much of what we are now to say these cases not being much different as to the present enquiry since both those dispensations flow from one and the same fountain of love wisdom care and fidelity of a compassionat father towards his children and servants 1. Then the Lord delayes to give till we be fitted and (g) Tauto quippe illud quod valde magnum est sumemus eapacius quanto fidelius credimus speramus sirmius defideramus ardentius prepared to receive and that such a dispensation may be a mean to humble and prepare us every thing is good and beautifull in its season and the Lord knows best how to time our mercies right if the Lord should give in our time and before we be prepared to receive and improve such a gift would be as medicine unseasonably taken which would rather encrease and beget then remove diseases but as the Lord thus delayeth till we be fitted to receive and improve his mercies aright So 2. till other things be fitted and be in readiness to joyn with the desired mercy for our good that thus according to that sweet though little pondred or believed word Rom. 8.28 all things may work together for our good that impediments may be removed and other means may be placed and joyn hands with such a mercy that fit occasions may be offered and such circumstances may combine c. and thus a considerable space of time may interveen before the right and fit season come 3. To make us prize the Lords bounty the more when he fulfilleth our desire and to make us the more thankfull for the mercy (h) Augustin supra citat cito data vilescunt soon and easily gotten little prized and soon forgotten 4. To make us pray more frequently and importunatly (i) Ibid. Deus differt dare ut tu discas orare the Lord delayeth that we may add both to the number and measure of our prayers that we may become both more assiduous and more ardent supplicants 5. That at length he may appear for our greater comfort the Lord waiteth that he may be gracious and that our mercies may be full compleat and stable 6. To learn us that hard lesson of submission and that we may not dare to limit and prescribe to the Lord that we may patiently wait and look up to him untill he show us his loving kindness to make us examples to others of patience dependence and self-denial c. I have not insisted on these particulars because many of them or such like are more fully handled and applied to a more (k) Viz. both to this and that which followeth chap. 2. general case by the judicious Mr. Gee in his elaborat Treatise concerning prayer-obstruction Chap. 4. But what hath bee said may suffice for convincing us of our impatience folly and ingratitude to our kind God who waits that he may be gracious to us and who will not with-hold our desires when these are not contrary to his glory the good of his people and our own comfort and happiness CHAP. II. When and whose prayer will the Lord not hear nor answer WE will 1. speak of this question as it concerneth the Saints 2. as it concerneth the wicked Sect. 1. When will the Lord not hear his children and servants and what are these sins that will obstruct and hinder the success of their prayers Psal 66.18 If I regard iniquity in my heart the Lord will not hear me VVE may speak of the Saints prayers either for privat and personal mercies or for publick mercies to the Church and incorporation of believers but as to the present case we need not insist on this distinction but in reference to both sort of prayers we may generally answer with the Psalmist Psa 66.18 if we regard iniquity in our heart the Lord will not accept or answer any of our prayers either for our selves or others See Part. 2. Chap. 1. But it may be askt what are those sins which in a special manner do obstruct and hinder the success of our prayers Ans Albeit we condemn the stoical dream concerning the equality of sins it being evident from the Word of truth and sound reason that there is a great difference between sins and sins some being much more hainous and grievous then others both in respect of the act object manner of performance and many aggravating
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
plagued and deserted hear such a discovery which is not only of such as are going and on the way to hell this were easily known if men would hearken to the word of Truth and impartially judge themselves all they who are under the reign and dominion of any sin and thus have another master then the Lord must be the servants of sin and of hell Rom. 6.16 But the question is who are they who must perish in that way and who in all probability yea unless by a miracle of mercy they be reclaimed will never turn nor seek the Lord with the whole heart and therefore will never meet with audience and acceptance though they should call upon him And (b) In the following characters we speak of the case of rejection in the general because the Scripture most frequently speaks of that and because it includeth with the rejection of persons the rejection of their prayers also because the final rejection of their persons and prayers are so inseparably and necessarily conjoyned we may in this discovery indifferently speak of either of these two 1. Then all those may fear lest this be their case who have lived under a powerfull and searching ministry and yet are so far from bringing forth fruit that they are still on the declining hand and so far from being renewed and converted that they grow worse and worse and their heart becometh harder and more incorrigible till at length they are become preaching-proof and will not be afraid of the terrors of the Almighty perhaps at first they had some tenderness and heart-meltings under Ordinances but now their (c) 1 Tim. 4.2 conscience is seared as with a hot iron So that the quick and powerfull (d) Heb. 4.12 Word of God which is sharper then any two-edged sword cannot draw blood nor pierce them and he that being often reproved hardneth his neck shall be destroyed and that without remedy Prov. 29.1 The Lords Word cannot return void Isa 55.11 and therefore when it is not the savour of life it will become the savour of death 2 Cor. 2.16 Hence is that judicial wo denounced against Chorazin Bethsaida and Capernaum for despising and not profiting under Christs ministry Mat. 11.21.23 and thus that sad judgment foretold by the Prophet Isa 6.9 was accordingly inflicted upon the Jews Joh. 12.36 37 38.40 And upon the same ground also doth our blessed Lord apply this prophecy to them Mat. 13.14 15. where we may still observe that impenitency and hardness of heart under a powerfull ministry are held forth as a mark and evidence oâ— a judicial stroke and final desertion especially where the Ordinances have been continued for a considerable time and many warnings have been despised O Hierusalem Hierusalem how often would I have gathered you but you would not therefore c. Mat. 23.37 38 39. When the Israelits had grieved him fourty years he swore they should not enter into his rest Heb. 3.17 18. 2. Hypocritical Professors who have a form and name of godliness but deny and hate the power of it will hardly escape the damnation of hell Mat. 23.29 33. Such think to deceive both God and man and to hide themselves under a vizard and the Lord in his righteous judgment makes that cloak and cover a wofull snare to them their resting on a name that they live keeps them off from laying hold on eternal life how rarely and hardly are such convinced and converted Publicans and harlots go into the Kingdom of God before them Mat. 21.31 but they are as it were Proprietors and Land-lords in hell Hence that place is described by their interest in it Mat. 24.51 and comparing this place with Mat. 25.41 we will find that their interest there is like the devils and is it any wonder then that our meek Saviour denounce wo upon wo against Scribes and Pharisees for their hypocrisie Mat. 23. 3. Old gray-haired sinners who for a long time have lived in gross and scandalous sins may fear lest this sad judgement hath over-taken them custom in sin fortifieth the devils garrison in the heart and every new sin puts on a new bar on the door to hold Christ out we are had enough by nature and too far estranged and (e) Ephes 4.18 alienated from the life of God but (f) Consuetudo est altera natura custom is as it were another nature not for quality but by way of addition to the former mass of corruption making the distance between us and the holy one greater and greater till at length the conscience whose office is to accuse for sin and which now and then if it be not thus obstructed will do its duty Rom. 2.15 be past feeling and the sinner be given over to work all uncleanness and wickedness with greediness Eph. 4.19 As the high-way by often treading on it becometh hard like a stone and a work-mans hand by constant labour becometh insensible So the sinners heart by suffering Sathan for a long time to treade upon it and by frequency and diligence at his work becometh hard as an Adamant and incorrigible how seldom and with what difficulty or shall I say how miraculâ—usly do such as have been Sathans old servants change their master as if such like those servants Exod. 21.6 had suffered their ear to be bored through with an aul that they might serve their master for ever what a wonder is it to see an old drunkard swearer covetous man c. reuent and turn As we read of a measure of sin set to publick and outward judgments Gen. 15.16 So that when the cup of iniquity is full a cup of wrath and aston shment must be put in the hand so the Lord hath appointed such a measure of sin for spiritual and personal judgment and what knowest thou O man if thou continue but one day longer in impenitence adding but some few moe to the former but thy cup may be full (h) Gen. 6.3 and then the Lord will g strive no more with thee but will give thee up unto thine own hearts lust and to walk in thine own counsels as he did them Psa 81.12 But some will haply say well I must then have many years before my hand befor it be thus with me for I am but a young man Ans As the number and measure of iniquities is not the same in respect of all So neither the measure of time it may be the Lord will allow thee but three years these three years I come seeking fruit on this fig tree and find none cut it down Luk. 13.7 It may be the acceptable time is as it is called Isa 61.2 but one year perhaps but one day Heb. 4.7 nay perhaps but for a short (h) In what place or house soever the Apostles entred though they abode not there for the spaâ—e of an hour they were commanded to sâ—ake of the dust under their feet for a test mony against despisers whose case then became
perat part of a day Mark 6.11 And thus young men cannot promise to themselves one dayes security from this sad stroke and old sinners have reason to fear least already they have let the acceptable time pass 4. Those who have been intrusted with many talents men of great parts wisdom learning honour wealth c who have not only hid those and not improven them to the honour of the Giver but which is worse made them weapons to war against him may fear the worst of themselves and least what is said of riches Eccles 5.13 be verified in all their mercies viz. that they are given and continued with them for their hurt Thus Julian the Apostat received many talents but he improved them ill and imployed his wisdom learning and imperial power against the Gospel which once he professed and for rooting out the Christian religion out of his empire and that was an evidence that God had rejected him and given him up to the lusts of his own heart Not many mighty not many wise not many noble c. 1 Cor. 1.26 Wisdom power and nobility being improven a right would prove no impediment but these being as too ordinarily they are abused the Lord quickly giveth such ungrate men over and passeth a sentence against them hence not many c. Saul Jeroboam Jehu Hered Korah Dathan Abiram the Scribes and Pharisees are sad instances of Gods displeasure against their ingratitud who have received much or whom he hath brought near to himself 5. Such as often resist the Spirit of God and the checks of conscience may fear least the Lord strive no more with them the Jews were famous for this as Stephen the first Martyr for the Christian faith testified to their face Act. 7.51 and accordingly our blessed Lord once and again applieth to them that sad threatning Isa 6.9 10. as Mat. 13 14. Joh. 12 40. and the Apostle Act. 28 26. Rom. 11.8 Albeit the inward motions of the Spirit usually accompany the outward preaching of the Word yet in one and the same ordinance these may be more powerfull and frequent to one then to others and the guiltiness of such a one in resisting and quenching the Spirit must accordingly be the greater It may be thou hast not been an hearer of the Gospel so long as others nor lived under such a powerfull ministry and yet haply thou hast had mo and stronger heavenly impressions perswasions and convictions for the (i) Joh. 3.8 wind bloweth where it listeth which if thou hast choaked till at length the Spirit hath withdrawn thou mayst fear least he never return but if the Lord not only thus by the inward motions of his Spirit but also by the outward dispensations of providence hath drawn and allured thee if the Lord hath given thee many mercies and these haply not ordinary but great or often or long continued and frequently delivered thee from thy fears c. and thus by some one or other circumstance in a speciall manner hath called upon thee and thou hast not hearkned to that voyce or if by several rods or some sharp or long continued affliction he hath warned thee and thou hast not heard what (k) Mic. 6.9 the rod said nor known who hath appointed it thou mayst fear least thy (l) Isa 6.9.10 heart be made fat thine ears heavy and that thine eyes be now shut that thou mayst not see with thine eyes nor hear with thine cars nor understand with thine heart that thou mightest be converted and healed 6. Such as were once brought (m) Mark 12.34 near the kingdom of God who had (n) 2 Pet. 2.20 escaped the pollutions of the world and were advanced some length in their journey looking towards Zion and yet turn back to Egypt again being intangled overcome and ensnared by the world it had been better for such never to have known nor entred in the way of righteousness 2 Pet. 2.21 Ah! how many half converts are there among us who once were awakened and convinced but the smell of the Egyptian onions and garlick hath drawn them back and the spies which they sent forth to view the way and the Land of promise being unfaithfull have terrified them by their ill report as these did the Israelits Numb 13.32 33. and now they will go no further the gyants and mighty sons of Anak are lying in wait and what can they do but with them Numb 14.2 3. return again to Egypt There be so many duties that must be performed such circumspection tenderness zeal and diligence is required and there be so many and strong temptations and tryals and such mighty enemies the devil the world and the flesh to be resisted that now they are wearied and can do no more such a course is not for them O but the flesh-pots of Egypt do please them well and the way thither is easie and broad and now they are at a point what to do we have a sad word concerning such back-sliders Heb. 6.4 5 6. It is impossible for such Apostats to return again to the Lord. But you will say though such went some length yet they were never brought so near as those of whom the Apostle speaketh nor was their apostasie so great for it may be supposed that these words are spoken of those who are guilty of the blasphemy against the holy Ghost Ans As there are degrees of illumination So also of apostasie and therefore proportionably also of desertion and induration but the least degree here is dangerous but supposing thou never tasted of the heavenly gifts and the powers of the world to come in such a measure as some others yet if thou hast diligently attended the ordinances and sought the Lord in these especially at some solemn occasion as in dayes of humiliation or at the Lords table c. I might ask whether thou didst not find some taste of the heavenly influences but granting thou hast not yet thou canst not deny but once it was better with thee then now thou once followed thy duty and madest conscience of thy wayes but now thou art loose negligent and livest at random and thus it hath happened according to the true proverb the dog is turned to his own vomit again and the sow that was washed to her wallowing in the mire 2 Pet. 2.22 Thou mayest hear what the Lord saith unto thee O back-slider Heb. 10.38 If any man draw back my soul shall have no pleasure in him O but might some reply though the Lord be provokt by their back-sliding yet they may return again and do their first works and then the Lord will return from his anger Ans Though the Saints be liable to a partial decay of grace who after their fall will return and seek the Lord more diligently then formerly yet they will find by their sad experience that it was an evil and terrible thing even thus to have departed from the Lord but as for those who never were brought
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
viz. the abuse of Gods mercy by making that which is the only rock of safety to which the ship-broken passenger should run for his life a stone of ruine and destruction against which they dash their brains as if a man were so foolish as to imagine a bridge to be broader then it is and in this delusion step aside the bridge would not keep him from drowning so while deluded sinners extend the mercy of God beyond the bounds he hath set in his Word and thus in their presumption step aside to their own crooked wayes the mercy of God will not keep them from falling head-long into the pit of destruction To continue in sin saith (d) Peccare de Dei creatoris clementia praesuâ— mere pelago justitiae ejus exponi est Greg loc prius cit Gregory and yet to presume of the mercy of God is to cast our selves into the sea of his justice and displeasure The Lord ere it be long will vindicat his mercy from such a base abuse to the everlasting confusion and astonishment of presumptuous sinners But we may not insist only to our purpose let such remember that this delusion is a black mark of a never-do-well and therefore doth the Apostle abominat it with so much indignation shall we continue in sin that geace may abound God forbid Rom. 6.1 2. and then by several arguments showeth that a child of God will not cannot make such an inference And the Apostle Iude speaking of some who were of old ordained to condemnation describeth them by this that they turned the grace of God into lasciviousness ver 4. O! would you then escape damnation beware least ye be hold to sin because God is slow to anger and least ye add to your iniquities because the Lord is gracious and abundant in goodness and that ye delay not your repentance because he is long-suffering and patient And if thou must needs tempt God first take a tryal in thy body or outward estate before thou hazard thy immortal soul and everlasting portion go and waste thy estate and provision and see whether the mercy of God will keep thee from begging and put thy finger in the fire and try whether the mercy of God will keep thee from burning but if thou wilt not trust the mercy of God while thou slightest the means he hath appointed as to these inferiour ends and yet wilt misspend this day of the Gospel and slight the ordinances of life which are thy portion and allowance and the talents wherewith thou shouldest trade for eternity and yet think it will be well with thee hereafter if thou wilt cast thy soul into the fire of sin and yet think to escape the burning and torments of hell profess what thou wilt it is not thy confidence in God but thy negligence and want of care for thy soul that makes thee despise the means of grace and slight thy duty and thy body estate and perishing life is thy idol for which thou takest more thought then for thy soul and eternal happiness 9. Earthly-minded covetous worldlings are lying under the serpents curse which hardly or never will be removed Mark 10.23 Gen. 3.14 First they go upon their belly and cannot stand streight nor look up-ward their heart cleaveth to the earth and they cannot (e) Colos 3.2 set their affections on things above they only (f) Phil. 3.19 minde earthly things and spend all their (g) Joh. 6.27 labour for the meat that perisheth 2. Dust is their portion and food they slight the childrens bread and undervalue the (h) Rev. 2.17 hidden manna and with the swine of the world live upon the (i) Luk. 15.16 husks and yet those miserable wretches will not want fair pretences and plea's we must will such say live and provide for our families the times are evil and we know not what may fall out and all we can purchase may be little enough what should we be idle may we not follow our calling and watch on our business c. But thinkest thou O worldling this to be a sufficient plea for making the world thy idol and for neglecting the one thing necessary Knowest thou not that the love of money is the (k) See the testimonies of heathens concerning which the Apostle apud Reusner symb imp clas 2. symb 36. root of all evil 1 Tim. 6.10 and that he who will be rich rather rich in wealth then in grace for himself rather then towards God Luke 12.21 fall into temptation and a snare and into many foolish and hurtfull lusts which drown men in destruction and perdition and pierce them thorow with many sorrows v. 9.10 and is not Christs verdict of such very terrible It is easier for a camel to go through the eye of a needle then for a rich man to enter into the kingdom of God Mat. 19.23 24. Ah! this devil of earthly-mindedness hath destroyed many thousand souls it so filleth the heart that there is no room left for the Word of God to enter in but it choaketh the Word at the very entry and makes it become unfruitfull Mat. 13.22 this was it that hindred that people from profiting under Ezekiels ministry Ezek. 33 and this is the great obstructer of the Gospel wherever it is preach'd They come unto thee saith the Lord to the Prophet and sit before thee as my people and with their mouth show much love and they hear thy words but they will not do nor obey them for their heart goeth after their covetousness v. 31. Hence the Apostle must weep when he thinks on covetous wretches Phil. 3.18 but what alleth thee O Paul thus to bewail such wealthy well-guiding and thriving men Ah! saith the Apostle whatever be their portion of the world and whatever be the estimation of the wicked who will be ready to bless the covetous whom the Lord abhorreth Ps 10.3 yet they are most despicable and miserable creatures for their glory is their (l) Pronunciat Apostolus gloriam qua nunc sunt inflati ignominia mutatum iri Calv. in loc shame and their end destruction v. 19. and as for their religion profess what they will they are the grossest idolaters Eph. 5.5 their belly being their god Phil. 3 19. Ah! ill and un-wise merchants who sell heaven for earth and your soul and the immortal crown for an empty and perishing trifle how hath the world thus be-fooled and (m) Gal. 3.1 quasi praestigiis quibusdam dementes facti Beza in loc Quadam veluti magna incantatione Calvin in loc with sorceries Hammond ibid. bewitched you 10. There is little hope of mockers of piety haters of God and of his servants and who are ready to revile and tear their faithfull monitors and reprovers I joyn these because usually they go hand in hand for hatred of holiness as it floweth from enimity against God So it will beget enimity against his children and servants and a cursed impatience and rage
off from closing with and seeking after the Lord while indeed they should drive thee in to him and make thee forsake and turn from the evil of thy doings But will the Lord suffer infatuated sinners thus to mock his holy Majesty and to pervert and abuse those divine excellencies and to encourage themselves from thence to continue in their wickedness and rebellion against him and were it not a righteous thing with him to send such fools to hell to learn wisdom there that they might become better divines then to bring from heaven a cloak pretence or encouragement to sin for as sinners in hell know better the evil and parentage of sin So they are more sensible of their own folly and since at length they have taken themselves to Gods justice and severity were it not fit to make them find the power of his justice and wrath unto all eternity But 2. if thou be indeed awakened and to purpose pricked in heart and askest what must I do is there no remedy I would counsel thee to humble thy self before the Lord and to cry mightily for a broken and contrit spirit thy case is most sad and dangerous and thou must not expect to go through without trouble and difficulty the imposthume is inveterat and therefore thou must suffer the lancet to go the deeper what ever course the Lord take with others who have not so grieved and dishonoured him and though he draw them in with a word of love and softly open their heart as he did Lydias Act. 16.14 yet if ever thou be born again its likely to be by sore labour and travail all who are about thee will hear thee cry out of the pangs of thy new birth and the deeper the foundation be cast the building will be the surer and stronger and the more sick thou art thou wilt be the welcomer to the Physitian For 3. albeit thy case be so dangerous yet it is not altogether desperat and therefore thou mayst seek after a remedy and must seek the more diligently general threatenings though most peremptory and irrevocable as it would appear by the maner of expression yet leave room to the free grace and mercy of God to pity whom he will it s his royal prerogative to scrape out whose name he pleaseth out of the black roll of judgments either spiritual or temporal and that he may magnifie the riches of his free grace he will sometimes lay hold on the worst of sinners on Manasseh Paul the Theef Rahab Mary Magdalene c. We needed not have named these or any such in stances for these are well known to such as know little more of the Scriptures and it were good for them that they either knew more or that they knew not so much since they make that knowledge a wofull snare to themselves for what should be an encouragment and open a door of hope to penitent sinners to turn from their evil wayes to the living God they make a ground and encouragment to continue in their sins to delay their repentance and turn their back on God To thee then and for thy use O mourning penitent and disconsolat one are those examples and as it were miracles of mercy recorded in the Word that thou shouldst not dispair but lay hold on the sure word of promise and invitation come unto me all ye that labour and are heavy laden and I will give you rest Mat. 11.28 whosoever will let him take c. Rev. 22.17 c. Is not that a sweet and full Word is there not room enough there for to receive thee is not that a plaister fitted for thy sore is not that Word large and comprehensive both as to persons their condition and exigence and as to the circumstance of time O do not then say ah that it had come a little sooner before the day of grace was past it s too late for me now to lay hold on mercy when the doors are shut and lockt by an irrevocable threatening for the day of grace is never so far spent to any sincere penitent but he hath day-light enough to let him see home and the door of mercy alwayes stands open to such and they shall have no reason to complain that they came too late and could find no entry The promises of the Gospel know no other term but what time soever a sinner doth repent when I say unto the wicked thou shalt surely dye if he turn from his sin he shall surely live and not dye Ezek. 33.14 15. Ezek. 18.27 At what instant I shall speak cencerning a nation or kingdom and why not also concerning a person or family to pluck up and to pull down and destroy it if it turn from its evil wayes then I will repent of the evil I thought to do unto them Jer. 18.7 8. let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Isa 55.7 But you will say I saw in these characters my name written in such legible letters that he who runs might have read my case and condition was so set out to the life that no place was left for shifts and evasions I know my self to be included in one or moe of those cursed ranks and is it possible for me to escape that dreadfull sentence pronounced against me by the mouth of him who is truth it self Ans But may not the Lord give the occasion with Paul to say I who was before a blasphemer persecuter and miscrable wretch have now obtained mercy 1 Tim. 1.13 see Eph. 2.2 3.4 Tit. 3.3 c. What or who can hinder the infinit bowels of mercy from embracing thee There is no threatening so peremptory as to bind up Gods hands that he may not pity and shew mercy to whom he will nor receive a sincere penitent Ezek. 33.14 c. And as to those characters they hold forth as we said grounds of fear and far more then a probable conjecture concerning the finall state and eternal portion of such as did come under them but are not infallible rules nor a sufficient warrant for us to pass a peremptory sâ—ntence against our selves or others in reference to the decree of reprobation we are exhorted to give all diligence to make our election sure 2 Pet. 1.10 but we are no where commanded to make our damnation sure there be in the Scriptures infallible marks of the one but not of the other the one is a duty and our sweet priviledge but the other is left to be manifested by that finall sentence after death and at the day of judgment depart from me ye cursed into everlasting fire Mat. 25.41 4. Then art thou convinced and humbled is sin imbittered unto thee and darst thou sin no more seest thou thy need of a Physitian and is Christ precious in thine eyes c. this is a good evidence that the
sentence and (n) Colos 2 hand-writing that was against thee is taken out of the way and nailed to the cross of Christ so that now thy name shall no more be found in that dreadful catalogue of such as are fitted for destruction for they who are thus left and finally forsaken of God he gives them over to a reprobat mind Rom. 1.28 and giveth them up unto vile affections and to their own hearts lusts and suffers them to walk in their own courses Rom. 1.26 Psal 81.12 he gives them over to be a prey to Sathan and to (o) Eph. 2.2.2 Cor. 4.4 walk according to the course of the world according to the prince of power of the air the spirit that worketh mightily in the children of disobedience c. Since then this is not now thy case nor course thou mayst be confident that by the grace of God thou hast escaped out of that wofull snare and now what needs discourage thee There is no sin nor condition though never so desperat that can exclude the penitent from mercy yea not the sin against the holy Ghost which is unpardonable not because it is greater then the mercy of God or as if there were not worth enough in Christs blood to be a ransom for it but because the Lord in his righteous judgment doth finally forsake all them who fall into this blasphemy so that they shall never repent nor seek after a remedy If then thou dost truly repent and turn from thy evil wayes this is a sure evidence that thou art not thus forsaken nor judicially plagued and therefore be of good courage in following thy duty and seeking after a remedy whatever thou hast been none of the sins that thou hast committed shall be mentioned unto thee nor remembred against thee any more Ezek. 18.22 Ezek. 33.16 But 5. albeit the Lord to magnifie the riches of his free grace may shew mercy to the most vile and wretched sinners and pass by moral civil men yet how few are there of the many thousands who being included in the former ranks are lying under that terrible threatning that do partake of the mercy of God You can tell me of Manasseh Paul c. who yet had not such (p) Though Paul if he had been a hearer of Christ and his Apostles might have enjoyed extraordinary moans yet his education and engagement to the sect of Pharisees did deprive him of that light which did then shine among them means of salvation as we nor despised such convincing and soul-converting Ordinances but what are these in respect of the many millions who from time to time have perished under that sentence and judgment What be some six or seven persons among all the men and women of the world who have been thus guilty for the space of four or five thousand years that is but a poor coal for thee O desperatly secure sinner to blow at though Alexander and Julius Caesar did conquer a great part of the world wilt thou therefore expect to do the same if one in an age or countrey who hath lived for a while as thou still dost hath obtained mercy wilt thou therefore presume and think likewise to be saved why dost thou not then also think that thou shalt not taste of death since Enoch and Elias were translated and taken up to heaven nay were it not a strange and admirable thing to see such escape out of the snare how would they be affected when they heard their deplorable state laid out before them and yet they can hear such a dolefull Sermon and be no more affected therewith then the dasks whereon they sit must not such be past feeling and given over to a reprobat mind and yet not a few of such desperat wretches will profess they trust in God and hope to be saved as well as the holiest Saint on earth But whatever be their bold and mad presumption and how litle soever they regard the faithfull warnings they meet with or fear the threatnings and terrors of the Almighty yet to my observation I never knew nor heard of any in my time except three or four who in any eminent degree came under these characters that to the discerning of judicious Christians met with mercy and this admirable dispensation towards them was mater of astonishment to all who heard of it except such desperat wretches as made a cursed use of it encouraging themselves thereby to continue in their wicked wayes But let none mistake what we say we do not we dare not pass a peremptory sentence concerning the state of others especially those whose guiltiness was not so great notour and scandalous and though we know but a few who grosly and palpably came under these marks who did evidence a sensible and considerable measure of saving repentance and in such a case when it is real it will not be small yet we did not deny but the Lord might have a secret work on the hearts of some on their death-bed which he will not make so discernable to others that all may be afraid to follow such a course of life and that none might presume and delay to the end of the day yet since none may limit the Lord Ministers must not turn their back on such as if their case were altogether desperat but they must warn and exhort them commiting the event and success to him who can abundantly pardon and show mercy when and to whom he will But supposing thee who art thus awakned and pricked in heart who art sensible of thy danger and now on the right way to escape to be one of that small number whom the Lord will make a miracle of mercy I have a sixth word and that a very necessary one to thee beware that thou quench not this as former motions of the Spirit Ah! let not this storm be like the noise of thunder terrible for the time but of short continuance and then thou might'st be afraid least there remain no more sacrifice for thy sins but a certain fearfull looking for of judgment and fiery indignation Heb. 10.26 27. because saith the Lord I have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more till I have caused my fury to rest upon thee Ezek. 24.13 If then thou be such a one as is supposed thou wilt not thus draw back after the Lord hath begun to awaken and purge thou wilt take no rest till a saving change be wrought in thee and till thou lay hold on the rock of salvation and then with what inlarged affections wilt thou admire and praise the riches of his goodness and mercy who hath pitied and pulled such a desperat sinner out of the snare thou wilt become a new creature indeed and all who know thee will have reason to praise God for thee and from that time forth thou will walk humbly circumspectly and exemplarly thou wilt often look on the skar of thy old wound
of our silence and say Ah! why do ye thus hedge up and cast lets and impediments in the way by sinning against our Master and Lord and will not put to one hand to the work where is your longing and desiring will ye not do so much as cry a word with the King might do much ah know ye not that he will (u) Ps 145.19 fulfill the desire of his humble supplicants 4. The graces of the spirit as they call 1. by (x) Col. 1.9 10 11. enabling us to go they themselves being talents bestowed upon us for this very end and purpose So also 2. for preventing their decay and lest otherwise they be (y) Mat. 25.27 28 taken from us and we become unfit and unable to walk if thou restrain prayer the Lord will restrain the quickening and strengthening motions and influence of his spirit and then what deadness and coldness will seize upon the soul distempers will then creep on and lusts will begin ro reign and command O then if thou findest any fitness and disposition for the work any stirring and heat within fail while the wind bloweth if thou queâ—en the spirit by neglecting such an opportunity thou mayest be put to wait cry and (z) Cant. 5.6 complain before thou meet with such a gale again art thou indisposed findest thou much coldness and deadness to have seized upon thee O then cry for fire from heaven to fall upon thy sacrifice and beg that the spirit of life may breath upon thee do not then say I am weak and therefore must not venture to wrestle with the strong and mighty one thou knowest not well what thou sayest whilest thou wouldst make thy weakness a plea for running away from the rock of strength and defence art thou weak and is it not the Lord who must (a) Ps 80.18 quicken and (b) 1 Pet. 5.10 inable thee art thou (c) Mat. 9.12 sick and wilt thou not come to the Physician art thou (d) Ps 50.3 4.9.11 afraid and wilt thou not go where thou mayest be secure When thou walâ—est with God and art speaking to him he is engaged in thy quarrel who dare offer violence to any man while he is in the Kings presence the Saints are never so secure as while they are most fervent in prayer and the nearer access they get the more safe they are from Sathans temptations and though even then he may (e) Zech. 3.1 assault them yet he cannot hurt them nor work their ruine prayer is a main part of our spiritual armour whereby we are inabled to stand against the wiles of the devil Eph. 6.18.11 and is it not better to put on our armour then encounter temptations while we are weak and naked And thus neither our weakness nor strength neither our fitness nor indisposition may be pretended as a plea for lying by but both hold forth a strong motive and argument for drawing nigh to God Art thou strong and lively then thou art the more able and the more engaged to thy duty art thou weak and faint then draw nigh to the fountain of life and strength if conversing with the godly be a (f) See Part 3. Chap. 2. Sect. 2. mean for quickning our graces far more must fellowship with the Lord himself work this blessed effect and therefore prayer in which after a special manner we converse with God is held forth as the best mean of our edification and building up in the faith Jude 20. For as acquired habits are encreased by exercise So also the habits of grace and in prayer our faith and other graces are set a work and exercised and therefore must also be strengthned quickned and encreased 5. Our sins should send us to the throne of grace to beg pardon and mercy alas they (g) Gen. 4.10 cry for vengeance and judgements to be poured out upon us and O! should not the Echo of that dreadfull and lamentable voice alarm us to lift up our voice like a trumpet and cry mightily to the Lord to blot our our iniquities and to hide his face from their cry ah should we be silent while these bosom enemies night and day without ceasing make intercession against us and since of our selves we cannot out-cry them our voice being so weak that it cannot be heard by reason of their noise let us employ the Mediators help his blood can (h) Heb 11.24 speak and all the clamours of our sins cannot hinder the Lord from hearkning to what it saith 6. While Sathan (i) Mat. 26 41. tempteth us to restrain prayer this should provoke us to our duty when the enemy (k) 1 Pet. 5.8 9 10. goeth about like a roaring Lyon seeking to destroy us should not we flye to the city of refuge and ah whither should the child when pursued run but in to the fathers bosom 7. Our calling and holy profession our vows and manifold engagements to him in whom we live move and have our being do oblige us to walk with him depend upon him and in every (l) Phil. 4.6 thing by prayer supplication and thanksgiving to make our requests known unto him we are (m) Rev 1.6 Priests and therefore must daily offer up to our God this spiritual sacrifice 1 Pet. 2.5 we are his (n) Joh. 15.15 Ps 25.14 Friends and favourites to whom he manifests his secrets and shall we not lay out our condition to him and acquaint him with our purposes ah shall the Lord so often visit us by his Spirit by his Word and by his Works and shall he not hear from us is (o) 2 Sam. 16.17 this your kindness to your friend would you deal so with a man like your self and will ye thus (p) Deut. 32.6 requite the Lord 8. Our relation to God as our (q) Cor. 11.2 Husband (r) 2 Cor. 6.18 Father (Å¿) Joh. 13.13 Lord and Master c doth engage us to the frequent performance of this sweet and amiable duty what art thou a wife and delightest not in the presence and society of thy kind husband art thou a son (t) Hinc Academici nonnulli orbos illos utrisque carentes parentibus dicebant qui orationibus precibusque spretis ad superiorem dÃvinamque naturam converti negligebant Franc. Venet. cant 3. ton 6. cap. 15. and wilt thou not draw nigh to thy loving father what hast thou such a husband and father so great and excellent and yet so kind and condescending and dar'st thou thus undervalue his love hast thou such a master such a King and Lord to whom thou may'st thus approach and with whom converse so familiarly and wilt thou not improve this priviledge ah shall he stoop so low to thee and wilt thou despise thine own mercies 9. As our relation to God So also our relation to our brethren and fellow-servants doth oblige us to this the (u) Jer. 8.20 harvest is past and the summer is
belong to this place and we shall only name these few Obj. and 1. some may object and say the Lord knoweth what we stand in need of Mat. 6.32 wherefore should we then labour to make our requests (h) Phil. 4.6 known to him by prayer Ans Ans We do not pray to God that we might inform him of our wants but that we may obtain a supply of our wants though a father know what his son standeth in need of yet he will have him to ask that thereby he may testifie his subjection to reverence of and dependance on his father You will say but why then doth the Apostle exhort us to make our requests known to God Ans 1. with (i) Zanch in Phiâ— 4.6 Cajet ibid. Zanchius and Cajetan that the Apostle speaks not there of simple knowledge but of such a knowledge as importeth an approbation and thus Christ in the day of judgment will say to hypocrits depart from me I know ye not And then the sense will be let your requests be such as that they may be accepted and approven of God ask only such things as are lawfull and honest 2. It s (k) Apud Zanch. ibid. answered that the Apostle there condemneth pharisaâ—cal boasting as if he had said let it suffice that your requests are known to God when ye pray do not like the Pharisees sound a trumpet Mat. 6.5 6. But as to the present difficulty we would rather answer 3. that the Apostle by (l) Per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making known doth not hold forth any kind of information but a simple representation and intimation of our requests to the all seeing eye of God from whom nothing can be hid and thus to make known to God importeth only a communication and laying out of our desires before the Lord And the reason of that expression may be 1. because such a communication and representation among men doth often bring along with it some light and information 2. because on our part there is a readiness and willingness that God should know and search our hearts but that the Lords omniscience is no discharge nor discouragement to pray but on the contrary a notable engagement and motive thereto may appear from that conclusion which our blessed Lord immediatly subjoyneth Mat. 6.33 and whom shall we think to reason best and whether shall we hearken to his inference or to that which is held forth in the objection after he had told that our father knows our wants and need he exhorteth us to (m) Quaerite ore opâ—re preeibus laboribus seek and shows after what order and manner we should seek the consideration of Gods infinit knowledge should strongly draw us in to him ah who would not come to him who knoweth who we are what is our condition and what would do us good and who will hear us whensoever we call upon him but what a comfortless work must it be for poor Pagans to run to their idols who have eyes but see not and ears but hear not Ps 115.5 6 8. But again Obj. 9. you will say the Lord hath from all eternity appointed and determined what shall come to pass in time what he will do unto or bestow upon the children of men and his purposes and decrees are unalterable and therefore prayer must be to no purpose it can neither be better nor worse with us whether we pray or not for Gods purpose what ever it be must stand Job 23.13 Ps 33.11 Prov. 19.21 Isa 46.10 Heb. 6.17 c. The great moralist Seneca propounds the same objection in the name of those who pleaded for blind fortune and an inevitable necessity in all sublunary events thus (n) Aut futurum est quod prâ—caris aut non si futurum est etiamsi non susce peris vota fiet Si non est futurum etiamsi susceperis vota non fiet Huâ—c dilemmati respondit Seneca mediam inter ista exceptionem praeteriri futurum iuquit hoc est sed si vota suscepta fuerint c. what ye would pray for is either to come to pass or not if it be future whether ye pray or not it must be and if it be not decreed and to come thy prayers will not mâ—ke it to be To which dilemma he answereth that the third member which is true is left out viz. that it is to câ—me to pass if thou pray and so not to come to pass if thou pray not and thus saith (o) Ita non est hoc contra fatum sed ipsum quoque in fato est he our prayers fall as well under fate and destiny as other events Which answer being purged from the Pagan dialect will serve our turn we must not separat the from the means as if the one did not as well as the other fall under the counsell and decree of God and as if his purpose were not as infallible concerning the means as concerning the end concerning thy praying as his giving what thou desirest And this objection hath no other ground but these two most gross errors viz. 1. that the Lord in his eternal counsel hath decreed the end but not the means 2. that the Lord hath not appointed and fixed a connexion between the means and the end We will not so far digress as to show the absurdity of both those principles but these being rejected as unworthy to be owned by any who professeth himself a Christian yea or to know the first principles of reason the decrees of God are so far from discharging us of our duty that they may be a notable encouragment thereto and particularly as to prayer Thus Daniel knowing not only that the Lord had determined the time of Israels captivity but also what that time was takes encouragment from thence to pray for the decreed mercy Dan. 9.2 3 16. c. And though we had no particular revelation as to the event yet when we consider the wisdom and unchangeableness of Gods counsell we may very confidently go to the throne of grace expecting that he who hath appointed nothing in vain having put a word in our mouth will also fill our hands and his decree being immutable and he having appointed prayer to be a mean for obtaining what we stand in need of and promised success thereto we need not fear lest he cause us (p) Isa 45.19 seek his face in vain Why then should we vex our selves with unwarrantable and needless questions concerning Gods decrees or ask whether he hath decreed to give or with-hold such a mercy Thou art beyond thy sphere and wilt find no place to rest so long as thou wanders in this wilderness the decrees of God are a depth thou canst not fathom secret things belong unto the Lord our God but he hath revealed to us our duty that we may do all the words of his law Deut. 29.29 Let us not then be anxious concerning events the Lord knoweth
nor purpose to give nor his love and fatherly affection toward us can hinder the Lord from saying to us in reference to all our mercies what he said to his ancient people Ezek. 36.37 concerning the mercies there promised I will yet for this be enquired of by my people to do it for them It is true the Lord often (c) We heard the Jesuit Tolet confessing that the prime and principal mercies both in nature and grace are previous to our asking part 1. chap. 8. pag. 317. with whom Salmeron joyneth tom 5. in evang tract 45. in haec verba scit enim pater vester quid opus sit vobis antequam petatis prevents us with his mercies Isa 65.24 but not to take us off but the more to engage and encourage us to pray and praise him As to the place Joh. 16.26 27. Christ doth not there deny that he will pray for them that being contrary both to his promise and practice but he would there lead his disciples in to the fountain and principal cause of all their mercies viz. the eternal love and free grace of God which did put a difference between them and others from which fountain through his blood all our mercies do stow so that not only our weak and imperfect prayers but also his most effectual and powerfull intercession is but a mean for obtaining and conveighing to us those mercies which our gracious Father of his meer good pleasure and love in Christ Jesus hath appointed and prepared for us from all eternity as we have shown at length and vindicated this place Part 1. Chap. 5. Sect. 1. Pag. 68. Christs scope there is not to exclude his intercession but to prefer the Fathers love and his death and to prevent that mistake that is incident to mourning sinners ah think they Christ is mercifull and tender-hearted toward sinners else he would not have shed his precious blood for them but we are afraid lest God prove a consuming fire to us and pursue us with his justice O but saith our blessed Lord I would not have you even after your eyes are opened to see my love in laying down my life for you and going to heaven to prepare a place and to intercede for you so to look on my death and intercession and my kindness toward you thus sealed and manifested by such convincing demonstrations as to exclude the father and to imagine that he hated you and were unwilling to do you good for saith he the father himself loveth you And though I did not intercede for you yet having elected you to obtain salvation through my blood he would show mercy on you no less then on your forefathers who had not the benefit of my intercession the love of the Father is the first fountain of all our mercies for though we were elected in Christ yet the free love of God who is Father Son and holy Ghost in order did preceed every thing that can fall under the notion and consideration of a mean hence it s said that God so loved the world that he gave his only begotten Son c. Joh 3.16 1 Joh. 4.9 10. And now we may (d) It s observable that all the objections here may be as we have shown made use of as so many arguments and motives to encourage us in going about this duty where can we then look and not see some one or other motive and encouragment since all that can be alledged by devils or men against this work may serve as a mean to stir us up to the diligent performance of it retort this and the preceeding objection which are so far from holding forth a discharge from and discouragment to pray that in both we have a notable encouragment and engagement to this duty ah what can more sweetly and strongly draw a poor indigent sinner to the rich treasure then the cords of the free promises and where is there such a cordial for a fainting soul that dare not look up to the throne of grace as the consideration of Gods mercy and fatherly love toward us in Christ and what madness must it then be to make these become a heavy burden and so many weights to press us down while we would lift up our hearts to the Lord and to make those healing medicines become deadly poyson to us Ah! had not the Lord prevented us with his free love and gracious promises in Christ what warrant had we more nor devils to draw nigh to God but now having such a loving Father such gracious Promises and so great a Mediator and Advocat we may come with boldness unto the throne of grace that we may obtain mercy and find grace to help in time of need Eph. 3.11 12. Eph. 1.13 Act. 26.6 7. 1 Joh. 3.1 and 4.10.2 2 Cor. 7.1 Heb. 4.16 c. As to the question whether we intended by our prayers to move God its commonly answered and but briefly and in a word that prayer works a change in us but not in God who of himself is willing to give if we were ready to receive he (e) Isa 30.18 waits only that he may be gracious and (f) 1 Chron. 4.10 bless us indeed and prayer enlargeth the heart and those pleas and arguments we use in prayer do serve to strengthen our faith and to beget such a holy humble and confident frame of spirit as the promise of audience doth require and which will be ready to receive mercie aright and to improve them to the honour of the Giver and thus prayer is that rope whereby as the Jesuit g Salmeron from the supposed Dionysius saith we pull our vessel to the rock (q) We do the rather take notice of this allusion as being owned by a Jesuit who otherwise teacheth according to the principles of of the pelagian School that God will concursus scil in actu primo seu voluntas qua Deus statuit cum causis secundis concurrere c is determinable by the will of the creature to this or that act Est ergo inquit oratio que madmodum magnus ait Dionysius de div nominib cap. 3. veluti catena aurea è caelo demissa per quam qui ascendunt videntur quidem cattnam ad se trahere sed revera ipsi potius ab ea trahuntur in caelum dum precamur Deum ' non ipse sit aptior paratior ad nos audiendos sed nos capiendis illius beneficiis preparatiores Salm. in evang tom 5 tract 45. prope finem vid etiam Toletum in Joan. cap. 16.26 27. but not the rock to us But albeit upon the matter this be a truth yet not a satisfactory answer to the question for clearing of which we would offer these few considerations 1. it cannot be denyed that as the exercise of every grace is a mean for the growth and strengthening of it and quickning the heart for for a communion with God So in a speciall manner that spiritual and
heavenly exercise whereby in a solemn way we have access to and (h) 1 Joh. 1.3 fellowship with the Father and his Son Jesus Christ doth not a little contribute for that end Eph. 6.10 compared with ver 18. in prayer not one but several graces are exercised and therefore c. 2. It s no less certain that our prayers cannot change him with whom is no variablness nor shadow of turning Jam. 1.17 for he is in one mind and who can turn him Job 23.13 But yet 3. prayer is a mean appointed by him for obtaining whatsoever we stand in need of Mat. 7.7 c. So that we may as yea more confidently expect a return to our prayers as the husband-man the harvest after his plowing and sowing and albeit the men of this world who live by sense but are strangers to the noble life of faith can sow in hope but not pray in hope yet the generation of the faithfull who have learned to trust Gods Word know that it is surer then the seasons of the year or the word of natural causes promising success to their labours and that though the season should dis-appoint the sower and the most refined gold be turned to dross yet the word of God will abide firm and sure for ever 2 Pet. 1.23 25. Ps 12.6 Ps 46.2 c. and therefore such will rather forget to eat their bread and neglect the most necessary labour and employment then forbear to plead the promises at the throne of grace nay a most cruel decree and threatning could not with-hold Daniel a for some few dayes from the throne but he must pray and so oft a day though he should be cast into the Lyons den Dan. 6.7 10. Yet 4. though prayer be such a successfull and never-lying mean though it be like the fruitfull womb that never miscarrieth and the full breasts that alwayes yield milk yet we need not enquire after its vertue and excellency as if of it self it had any proportion with or efficacy for producing such great effects for 1. its nothing like natural causes which work by their strength and activity neither 2. hath prayer any morall causality by way of merit and deserving ah what worth and excellency can there be in it as it is our empty performance having much dross and imperfection cleaving to it but all its efficacy flows 1. from Gods ordinance and appointment he hath appointed it not only to be medium cultus but also medium impetrationis not only to be a means of worship but also a channel for conveighing to us all the mercy and goodness the Lord hath promised what ever hath the stamp of heaven on it must be currant money whatever the mettal otherwise be and thus in baptism we look over the element unto the ordinance of God and from thence expect the blessing and thus the weak hand of prayer can bring home abundance of provision 2. From the covenant and free promises of God which by prayer we plead at the throne of grace prayer layeth hold on Gods truth and fidelity and therefore cannot be sent away empty and as the promises are the foundation and ground whereon prayer is built So prayer is an object of the promise the Lord hath once and again given his Word concerning its success and prevalency and he will fulfill that Word 3. From our relation to God as a father which being pleaded in prayer must prevail that one word father said noble (i) Vocula Pater dicta in corde est cloquentia quam Demosthenes Cicero eloquentissimi in mundo nunquam possunt exprimere Luther coming from the heart of a son exceeds the eloquence of Demosthenes Cicero and all the famous Orators in the world 4. From Gods love to us and delight in us and our prayers 5. From the interest his Spirit hath in prayer it being his work rather then ours 6. From Christs blood the altar whereon we offer this spiritual sacrifice and the price laid down for all our mercies 7. From Christs intercession and concurring with us c. See Part 2. chap. 2. sect 2. Hence 5. albeit the Almighty hath no delight in our prayers and performances upon the account of gain and advantage to his all-sufficient Majesty Job 22.3 Job 35.7 8. yet he not only accepteth but also delighteth in the prayer of the righteous as a part of that homage we owe to him and as a mean whereby he may communicat himself and do good to his children Pro. 15.8 He (Å¿) Micah 7.18 delighteth in mercy and therefore also in every mean whereby and occasion wherein he may exercise this most glorious Attribute Hence 7. since the Lord delighteth in and accepteth our prayers as means he hath appointed for deriving the blessing to us since they alwayes prevail and meet with a gracious answer we may well say that they move the Lord to shew mercy upon us and do us good for albeit in some cases de Deo etiam vera dicere periculosum sit as Austin once said yet there is no hazard to speak with the Scriptures and what is there clearly held forth and do we not there read of the moving and sounding of Gods bowels Isa 63.15 Jer. 31.20 of his returning and repenting of the evil he had threatned and leaving a blessing where he had begun to smite and curse Joel 2.13 14. c. And particularly as to prayer is it not written that after Nineveh had cryed mightily unto God he turned and repented of the evil he had said he would do and did it not Jon. 3.10 And doth he not promise the same to every nation and person that turneth at his threatning Jer. 18.8 Ezek. 33.14 c. And how often do the servants of God pray that he would turn from his fierce anger and would turn to them as Ps 25.16 Ps 60.1 Ps 62 16. Ps 86.16 c. And did not Moses stand in the breach to turn away Gods wrath from his people Ps 106.23 And is it not said of Jacob that he had power over the great Angel of the Covenant and (t) Vid. Calv. in loc prevailed and got the victory Hos 12.3 4. May we not from these Scriptures and particularly from what is reported of Jacobs wrestling conclude that the more zeal and tenderness the more faith and confidence we express in prayer the more strongly and feelingly we plead the moe arguments and motives we press from his Word the more we shall prevail and that the more we are moved and affected while we pray the more we do move and prevail with God And I think strange that any should scruple to yield to this but for preventing a mistake it would be considered that it were absured to imagine that the Lord could be moved or turned from his eternal purpose and decree thus there is (u) Jam. 1.17 no variableness with God neither shadow of turning but the Lord is said to be moved by prayer 1. because he
delighteth in it and turneth from his anger and wrath against the supplicant and 2. because he changeth his work and dispensation removing rods and judgements and bestowing mercies in stead of these and thus prayer as his own Ordinance through the promise in Christ moveth him and prevaileth with him Thus 8. it would be observed that though turning repentance c. be only improperly and metaphorically attributed to him in whom there is no shadow of change yet there is ground for such an expression 1. because he doth those things which creatures that are mutable do when they are under these passions so that the (x) Potius in diâ—ino effectu quam affectu change is rather in Gods work and dispensations then in his will and affections 2. because what useth to stir up these passions in men in whom are some relicts of the Image of God such grounds and motives have place here and therefore 3. if the Lord were capable of such affections it might be supposed that these would beget them in him Hence we may conclude that since there is some sort of motive and occasion and some effects and consequents of such passions as they are in men that something metaphorically and analogically may be ascribed to God removing all creature imperfections from him in whom every thing to our weak capacity and apprehension is a mystery and therefore if any will further ask what Gods turning and repenting doth formally properly and in it self import We can say no more but negatively that it cannot (y) Recte Augustin de trinit lib. 5. cap. 16. Si Dominus non dicitur nisi cum jam incipit habere servum etiam ista appellatio relativa ex tempora est Deo certe ut tuus Dominus esset aut meus qui modo esse caepimus ex tempore accidit Deo quomodo igitur obtinebimus nihil secundum accidens dici Deum nisi quia ipsiuâ— naturae nihil accidit quo mutetur ut ea sunt accidentia relativa qua cum aliqua mutatione rerum de quibus dicuntur accidunt sicut c. quanto facilius de illa incommunicabili Dei substantia debemus accipere ut ita dicatur relative aliquid ad creaturam ut quamvis temporaliter incipiat dici non tamen ipse substantiae Dei accidisse aliquid intelligatur sed illi creaturae ad quam dicitur Sic Pater noster esse incipit cum per ejus gratiam regenramur quoniam dedit nobis potestatem filios Dei fieri substantia itaque nostra mutatur in melius cum filii ejus efficimur simul ille Pater noster esse incipit sed nulla commutatione suae substantiae Quod ergo temporaliter dici incipit Deus quod ant ea non dicebatur manifestum est relative dici not tamen secundum accidens Dei quod ei aliquid acciderit sed planè secundum accidens ejus ad quod dici aliquid Deus incipit relative quod amicus Dei justus esse incipit ipse mutatur Deus autem absit us temporaliter aliquando diligat quasi nova dilectione quae in illo ante non erat apud quem nec praeterita tranfierunt futurae jam facta sunt Itaque omnes Sanctos suos ante mundi constitutionem dilexit ficut praedestinavit sed cum convertuntur inveniunt illum tune incipere ab eo diligi dicuntur ut eo modo dicatur quo potest humano affectu capi quod dicitur Sic etiam cum iratus malis dicitur placidus bonis illi mutantur non ipse Sicut Lux c. vid. loc import any proper change and alteration in his will or knowledge for his knowledge is infinite and can admit no adition and his decrees fixed and immutable and can admit no alteration Known to the Lord are all his works from the beginning of the world Act. 15.18 and his purpose and counsel must stand Prov. 19.21 We must not then imagine that any thing falls out beyond his expectation or contrary to his eternal counsel and purpose or without his effectual providence he did appoint and fore-know and in due time did stir us up and by his Spirit assist us to pour out such prayers as should prevail with him and which he would accept hear and answer and therefore there can be no alteration nor change in him since all things come to pass according to his eternal fore-knowledge appointment and immutable decree yet notwithstanding since 1. he altereth his dispensations by those means he hath appointed for that end and 2. since he is affected towards men and their wayes according as he hath revealed himself in his Word the wicked and their way being an abomination to him and the righteous and their performances his delight we may safely with the Scriptures say that the prayers of the righteous prevail and have power with him affect and as it were move him Hence the judicious Dr. (z) Oratio est voluniatis nostra religiosa representatiâ— coram Deo ut illo Deus quasi afficiatur med theol lib. 2. cap. â— ad illum quasi commovendum Cas Consci n. lib. 4. cap. 14. Ames doth well describe prayer to be a religious offering up of our desires to God that he may thereby as it were be moved and affected And hence saith (a) Generaâ—is finis orationis est ut Deum quasi afficiamus aut commoveamus unde est quod fideles dicuntur precibus quaesi potentia valere aâ—ud Deum Gen. 32.28 Hos 12.4 5. quasi certare Rom. 15 30. med lib. 2. cap. 9. § 18. in eo differâ— oratio ab auditione verbi quod â—bi movetur voluntas â—ostra in Deum â—it nos ab ipâ—o comâ—â—veamur sed hic terminus motus immediatus est ipse Deus ut ipse afficiatur nostris desidertis Cas Consc lib. 4. cap. 14 § 2 Sic Deo visum est oratioâ—is vim effiâ—aciâ—m nobis commendare ut eadem se affici quasi commoveri declaret Et qui aliquia à Deo precantur dicuntur subfidiariam operam conferre ad illud efficiendum 2 Cor. 1.11 med cap. cit § 19. he the Saints are said to strive and have power with God and to help and concur for the doing and effectuating what they ask and as in hearing the Word our will is moved toward God so by prayer Gods will is moved towards us And why should any scruple to say that prayer moveth the Lord to shew mercy upon us who are not and need not be afraid to say that the Lord is provoked to anger by and moved to punish the wicked for sin What though our sins deserve punishment but our prayers are not meritorious sacrifices yet that difference is altogether impertinent in order to the present case concerning Gods immutability which notwithstanding as it is commonly said that sin doth move and provoke the Lord to wrath why may it not also be said that
the prayer of the righteous doth move and prevail with him to show mercy for as if man had not sinned the Lord would not have been angry against him nor inflicted any punishment So if the Saints did not pray they should not receive mercies from him but would provoke him to wrath and to afflict them but their prayers are his delight and a means to obtain what they stand in need of and therefore in some sort they must as it were move and affect him Thus objections being answered and obstructions removed thou mayest be convinced O man that there is no hindrance nor impediment lying in thy way but what carnal reason would suggest to hinder discourage thee if thine eyes were opened thou mightest (b) See how we retorted the several objections belonging to this place discern some motive and encouragement from thence for going about thy duty and if objections do furnish arguments and motives where can we cast our eyes and not behold some one or other motive and encouragement We will not resume the several particulars mentioned Sect. 1. only let me now by way of conclusion warn thee that unless thou be a sincere supplicant thou canst not glorifie God nor enjoy him for ever thou canst not serve God nor work out thine own salvation which being joyned together as they cannot be separated are our great business here in the world and the one thing necessary If thou callest not upon God thou art a thief and a robber in taking and using his goods without his leave and sayest with those wretches Ps 12.4 Who is Lord over us thou dost not acknowledge his propriety in all thou possessest nor thy dependance on him and subjection to him thou lookest not upon thy mercies as talents and dost not resolve to improve them for the Masters use nor render to him the sacrifice of praise for what he hath intrusted thee with the thief useth not to come and render thanks to the owner for what he stealed from him if thou cast off prayer thou drawest down wrath and openest the door that Gods judgements may enter in and every business thou puttest thine hand unto and every mercy thou enjoyest cryeth while thou art silent to the heavens for a curse and plague to be poured out upon thee for (c) Rom. 8.20 21 22. subjecting it to vanity and imploying it against it's Maker nay if thou dost not call upon God thou art a very Atheist and profess what thou wilt thou art in one class and rank with the heathen that know not God and with them lying under the same curse and imprecation Ps 79.6 Jer. 10.25 We read of some desperat fools and mad atheists who said in their heart there is no God Ps 14.1 Ps 53.1 but what is their mark and that character whereby they may be known in both Scriptures they are described to be men that call not upon God Psal 14.4 Psal 53.4 As if the holy Spirit had said would ye indeed know who is the heart-Atheist he is one who will not seek after God who casteth off fear and restraineth prayer God is not in all his thoughts All prayer-less souls are bigg with blasphemies whatever restraint be upon their mouths yet their way and course doth say and a little temptation might make them speak out with those cursed ones Job 21.15 What is the Almighty that we should serve him and what profit should we have if we pray unto him Such as have no prayers have no creed and such as leave Gods door are ready with (d) 1 Sam. 28.7 Saul to run to the devils O! then wouldst thou not have the throne of mercy become a throne of wrath and indignation unto thee wouldst thou not have him whose judgment is true account thee an Atheist wouldst thou not become a prey to every temptation that would drive thee to destruction and make thee in the day of distress to run to Sathan thy sworn enemy and soul-murderer cast out this dumb devil let him not possess thy heart any longer else he will be thy ruine and damnation But on the other hand wouldst thou be happy here and eternally hereafter wouldst thou (e) 1 Joh. 1.3 have fellowship with the Father and with his Son Jesus Christ wouldst thou (f) Hos 12.3 4. have power with God wouldst thou have moyen in heaven and have the Kings ear wouldst thou have it said unto thee as to her Mat. 15.28 be it unto thee as thou wilt though thou shouldst ask not as (g) Mark 6.23 Herod once vainly proffered the half of a kingdom only but the whole and not a corruptible inheritance but a crown of glory that fadeth not a way wouldst thou be in such a blessed and happy condition O then hearken to the exhortation Col. 4.2 Rom. 12.12 Eph. 6.18 continue instant in prayer watching thereunto with all perseverance And now let me with dying h Moses call heaven and earth to record against you this day (h) Deut. 30.9 that I have set before you life and death blessing and cursing therefore chuse life ah will ye delay or refuse is there any question or difficulty in the matter is there any comparison between life and death cursing and blessing eternal happiness and everlasting wo and misery were it not that sinners are (i) Gal. 3.1 bewitched befooled and infatuated by Sathan would they (k) Isa 5.20 prefer darkness to light and (l) Jer. 2.13 forsake the fountain of living waters and hew out to themselves broken cisterns that can hold no water Oh! (m) Ezek. 33.11 turn ye turn ye foolish self-destroying sinners why will ye die while life is offered unto you and all that may make you happy and blessed for ever doth not the Lord to day hold out all his treasures unto thee and invite thee to (n) Rev. 3.18 buy at an easie rate do but ask ask what thou wilt and it shall be (o) Mat. 7.7 Joh. 14.13 14. c. given thee O! (p) Luk. 19 42. if thou didst know even thou at least in this thy day the things which belong unto thy peace before they be hid from thine eyes Ere it be long this day of grace and acceptable time will be past and if then thou be found among the number of despisers thou wilt but too late be convinced of thy folly in contemning thine own mercies that thou wouldst not be (q) Rev. 3.18 rich thou wouldst not be (r) Ps 16.3 honourable and (Å¿) Ps 32.1.5 happy that thou didst despise a crown and wouldst not be a (t) Rev. 1.6 King and Priest unto God for ever and ever (u) Act. 13.41 Behold ye despisers and wonder and perish An Alphabetical TABLE A TO pray absolutely what it importeth For what should we thus pray whether for such a measure and degree of grace c. Page 214 c. Whether grace may be abused Page 223 227 No acceptance without the
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
grace alwayes groweth till it be perfected in glory Page 588 H Whether we may love them whom the Lord hateth Page 255 The Lord's stile to be the hearer of prayer Page 510 What his hearing of prayer importeth Page 703 Four different wayes of hearing Page 710 The Lord hears to our profit when not to our desire Page 716 Whether the Lord alwayes answers when he hears prayer Page 720 When and whose prayer the Lord will not hear Page 738 763 c. Whether the habitual intention of the heart be sufficient for offering up our prayers in Christs name Page 321 Whether Sathan hath an immediat access unto and influence on the heart Page 351 Whether Sathan knoweth the secrets of the heart and can turn it Page 355 How the Spirit helpeth us to pray see the first Table Page 329 Though we must pray in the holy Ghost yet not in the name of the holy Ghost Page 301 Holiness of heart expressed in the life and conversation is necessary to the acceptance and audience of prayer Page 407 Humility required in supplicants which is not inconsistent with but rather is a ground and foundation of filial boldness and confidence Page 437 I Prayer no cloak for idleness Page 542 Mental idols and false representations of the infinit Majesty of God dangerous Page 555 The Jewish Church worshiped not Angels or Saints Page 109 How Gospel-mysteries were made known and in what measure to the Jews Page 308 Whether they tendered up their prayers in Christs name Page 318 Many impediments in our way to the throne of grace Page 338 Importunity required in prayer Page 442 Of imprecations and cursing Page 664 How the Spirit is said to interceed for us Page 29 Christ's intercession see the first Table Page 34 c. Saint invocation a Pagan dream 107 By what steps it crept into the Church c. See the first Table Page 108 c. K VVhy the Lord sheweth kindness to the wicked Page 706 If the Lord give not the mercy that was askt in kind he will give what is better Page 477 716 VVe should pray for the King and all in authority for the kingdom and place of our nativity and abode Page 275 247 L Prayer the ladder that reacheth the heavens Page 329 VVhether the Saints in prayer be limited to that duty Page 650 VVhether we may love them whom the Lord hateth Page 255 M Prayer excludeth not the use of the means Page 541 What was the least measure of knowledge in Gospel-mysteries that was necessary to salvation before the coming of Christ Page 310 Medina his denying Gods fidelity and truth while he would plead for his soveraignty Page 503 There is a medium between a full assurance of faith and a probable expectation Page 345 The Lords mercy a ground of faith Page 500 Papists plead that by their prayers they merit an answer Page 419 437 Saint merit the ground of Saint-invocation Page 131 Whether we should pray to Christ as Mediator Page 104 A Mediator of intercession should also be a mediator of redemption Page 129 The School-distinction of mission not full Page 581 Divine motions to good distinguished from Satanical moral and natural Page 369 Motives to pray Page 792 Whether our prayers may be said to move God Page 822 N We must ask in Christs name See the first Table Page 301 c. Prayer necessary Page 16 It is one thing to be necessary only because commanded and another to be necessary as a mean Page 315 O Whether faith in the object be no less necessary to the success of prayer then faith in the subject Page 486 How Sathan representeth objects to the mind Page 353 The Atheists great objection Page 701 Objections against praying answered Page 815 Omission of duty not excused by our unfitness and indisposition Page 637 When the omission of duty is culpable and imputed Page 677 We should pray for others See the first Table Page 286 P. Whether a pardoned sin can obstruct and hinder the success of prayer Page 742 People oblieged to pray for their Pastors Page 279 Whether Papists will have the Pater-noster to be said to the Saints Page 125 The Pelagian error concerning prayer Page 670 For what persons should we pray see the first Table Page 232 What persons and prayers have met with success Page 511 Gods power a ground of faith Page 508 Whether Christ interceeds for us as a common person Page 66 Popish devotion ridiculous Page 17 Popish Saint-invocation a Platonick and Pagan invention Page 107 Prayer See the first Table Why the heavens earth c. are invited to praise God Page 76 Preparation necessary wherein it consisteth and what must be done before we draw nigh to God Page 410 Whether a prohibition layeth a restraint on us not to pray for others Page 249 Whether the unconverted have a promise to be heard Page 100 The promise a sufficient warrant and ground of prayer Page 152 The promises of grace distinguished from the promises to grace Page 208 Whether such as are under the spirit of bondage can plead the absoute promises Page 209 Whether must we doubt of the promises when we doubt of the success of prayer Page 469 It is for our advantage that the promise of audience hath the condition of expedience annexed to it Page 483 VVhether the promises concerning temporals admit the exception of the cross Page 498 How we may know whether we doubt of the promise or of our own sincerity Page 505 Whether the misbelief of the promises or threatnings be the greater sin Page 533 How and what kind of promulgation of the rule is necessary Page 148 218 Providence not our rule how it may be helpfull for clearing c. Page 158 c. Q The qualifications of prayer Page 400 c. A word concerning the necessity of such qualifications Page 547 How the Spirit is quenched see the first Table Page 594 R In prayer we should minde our relations Page 274 What repetitions in prayer are fit and may be used Page 687 Whether we may pray for reprobats known to be such Page 242 246 Whether Judas knowing his reprobation ought to have repented and prayed for himself Page 247 Whether the holy Ghost will dictat a prayer for a reprobat and whether Christ prayed for such Page 269 Reverence required in supplicants Page 435 The Saints have another kind of right to the creatures then the wicked Page 198 The will of God our rule but not his decrees Page 141 Three things must concur for constituting the rule of prayer Page 147 Rules for discerning the success of prayer Page 723 c. S Saint-invocation confuted Page 106 Whether Sathan can work immediatly upon the will and understanding Page 351 Whether Sathan knoweth the secrets of the heart see the first Table Page 355 Several Scriptures concerning prayer paralleled Page 12 Whether we may run to the Scriptures and apply to our case the passage that first occurreth Page 175 Of
and such ends and hath fixed such an order and connexion between the means and the end if he I say inable us to do our duty and if we prove so wise as to follow the right way and use the means we may be confident of the success and that our labour shall not be in vain But it may yet be objected that the Lord having freely promised to give what we stand in need of Obj. 10. Ans and to withhold no good thing from them that walk uprightly Ps 83.11 c. it seemeth needless to interpose our prayers and requests Ans Albeit the promises be altogether free yet the Lord calls for our prayers as a part of that worship we owe to him to testifie our dependance on him and to show his delight in prayer that we may be fitted to receive and the more engaged to improve aright what he giveth and to return to him the sacrifice of praise nay the Lord thereby not only procures our good O! what an effectual mean is fervent prayer to take the heart off the world to strengthen our faith enflame our love c. but provides for our honour also Oh saith (t) Considera quanta est tibi concessa faelicitas quanta gloria attributa orationibus famulari cum Deo cum Christo miscere colloquia optare quod velis quod desideras postulare Chrysost apud Thom. art cit ad 3. Chrysostom consider O man what honour and happiness is conferred on thee while thou art admitted familiarly to converse with God and Christ to propound what thou wilt and to ask whatsoever thou desirest O! how would we prize such familiarity with an earthly King and what an honour and high favour would we esteem it but while we are allowed and invited to this liberty with the King of Kings how do we undervalue that admirable mercy and priviledge and as this heavenly employment of it self is so honourable and excellent So usually it brings with it much beauty to him who is employed in it then the Lord manifests his glory to the soul and lets it enjoy as it were a heaven upon earth then the (u) Cant. 5.1 honey and the honey-comb is set before thee and thou art invited to eat the soul saith (x) Mr. Hodge apology for the Lords prayer pag. 35. one of a praying Saint is sometimes in a sort transfigured and shineeth as Christs body on mount Tabor Ah! from whence should heat and light come if not from the Sun it is no wonder then though such as hide and cover themselves from its beams (y) Mat. 4 1 6. walk in darkness and sit in the cold region and shadow of death But though thus we be obliged to pray though the honour of our Master and our own good do call for diligence herein yet is the promise no less free then if there were no such condition required on our part our prayers are not our money nor a price for what we receive will any man think that we give not freely to these beggers who importunatly cry at our doors and yet there is here some sort of debt and obligation lying on us to pity those who are in misery but there is no obligation lying upon the Almighty to hear us when we cry nay were it not that the promises are altogether free notwithstanding of any condition to be performed by us or any qualification required on our part it were in vain for us to pray or go about any duty looking to the rich recompence and reward which the promise holds forth since though we did all we can yea though we could perfectly obey all the Commands yet are but unprofitable servants Luk. 17.10 when we pay our debt we do not (z) This truth hath extorted a notable confession from the Jesuit Salmeron in several particulars which may serve as so many irrefragable arguments against the popish doctrine concerning merits and supererogation primum quod servi sumus c. Vid. loc Salmer in evang Tom. 7. de parab tract 30. pag. 190. vid. etiam tres rationes quibus ibidem probat nos Deo esse inutiles oblige the creditor to bestow new favours on us but ah how defective and imperfect are our best performances Isa 64.6 I grant that among men there may be so much trouble and travel in seeking and warting on that an answer may be too (a) Et sic verum est tritum illud Senecae nulla res carius emitur quam quae precibus empta Obj. 11. dear coft by the supplicant and yet even thus thy supplication doth not profit him to whom thou makes thy adress far less can our prayers and service extend to the Lord Ps 16.2 if thou be righteous what givest thou him or what receiveth he off thine hand Job 35.7 Lastly it may be objected that the father himself loveth us and what need we then ask any thing from him his love will cry and prevail though we were silent and thus our blessed Lord tells his disciples that upon this very account viz. because the father loved them he would not he needed not pray for them Joh. 16.26 27. And upon this same ground we may further argue thus thou art O man either a reprobat and an object of Gods hatred and certainly thy prayers cannot prevail for thou not being in Christ canst not obtain access Eph. 2.18 Eph. 3.12 or else thou art one of his elect and precious ones and to what purpose wouldst thou pray wouldst thou move his bowels and have them turned towards thee that is already done the Father loveth thee and is more ready to give then thou to receive and if he were not could thy prayers move and change him Ans Ans The Lords love is so far from giving a discharge from prayer that upon this very account he cal s for our prayers Cant. 2.14 because the Lord loveth us therefore he delighteth in our prayers Prov. 15.8 compared with ver 9. as a tender (b) Neque enim renuens preces nostras differt sed hac arte sedulos nos efficiens ad semetipsum attrahere vult nam pater quamvis benignus cum a puero rogatur ahnuit quasi non volens dare non ut neget sed ut ille ardentius petat sibi magis concilietur Chrysost apud Jo. Arboreum theosoph lib. 13. cap. 7. father because he loveth his child will have him come and ask the sons presence and voice is sweet to him and therefore he will not at the first haply give him but lets him stay and renew his request and add pleas and arguments and therefore though our asking be not the true and proper cause albeit it be a mean which his wisdom and love hath made choyce of why he giveth yet he will have us ask as for other reasons some of which were hinted at in answer to the foregoing objection so especially because he loveth us neither the Lords promise