when treacherous usurpers had no other plea for justifying their oppression but their successe and signal as they called them victories whether we should own approve and pray for these courses wayes and designs which we see to be followed with successe and forsake and pray against these interests and courses which are trysted with crosse providences and disappointments In answer to which we shall give some few conclusions Concl. 1 Successefull providences are comfortable commentaries upon these Scriptures that clearly hold forth our duty if while we are walking by rule being set a work by the authority of God held forth in the word of command and encouraged by the word of promise God smileth upon us by his work as it will add oyl to the wheels and quicken our diligence so it will be as eye-salve to anoint thine eyes that thou mayest see more clearly it will add light and prevent needless fears and scruples which might arise from sense and carnal reason in case of disappointment and crosse dispensations Thus Cato who at first was a resolute asserter of divine providence seeing Pompey so often prosper when his cause was bad and miserably overthrown by Cesar while his cause was good and (h) See Bâ—bington on Exoaâ— chap. 29. himself so unsuccessefull in his essayes to maintain and recover the liberty of the Roman state he then judged that the world was governed by fortune and hap And not Pagans only but some eminent Saints have been sore put to it and have succumbed at this temptation from thence Jobs friends did infer that he was an hypocrite and David saâ—d J shall one day perish by the hand of Saul 1 Sam. 27.1 Yea Asaph is not far from blasphemy Ps 73.12 13.14 Concl. 2. Providence is a bad commentary upon a dark Scripture when the rule is questioned we must not run to Gods works as interpreters of his Word when Scripture is pretended by both parties for their cause we should not make providence the glosse for clearing what difficulty was in the text and give sentence for that cause which is followed with successe and against them who all the day (i) Ps 73.14 long are plagued and chastened every morning Providence may encourage a seeing man to walk forward but (k) Caennot morally though physically it hath dispensations of providence cannot enlighten the eyes of the mind though by a miraculous dispensation the bodily eye hath been restored to the blind cannot either give eyes to the blind or make a dim eye see clearly It may be compared to ciphers which serve to augment the number when a significant note is set before them but otherwise a 1000 ciphers cannot amount to the least of numbers When success followeth a promise made to a commanded duty it s a new bond and encouragement to continue in well-doing but when it goeth alone or before and wouâ—d draw Scripture along with it to give an eccho and report to what providence is thought to say and cry it will prove a poor warrant to him who is unbyassed And as successe will not justifie an action or course otherwise questionable so we can have no (l) Thus the sectaries when they invaded this land an 1650. made an appeal to providence and after the deseat of our aâ—my at Dumbar they insulted that providence had determined the controversie on their side warrant to appeal to providence in our undertakings and make it a judge to determine any contraversie This were to oblige the Lord to give us a new rule and to make his works speak what he never commanded them to say this were to limit the Lord that he might never chasten his people while they had to do with unjust and self-seeking men and when they owned a good cause c. Thus providence must only be esteemed a commentary for amplification of a clear text but not for explication of what is abstruse and difficult Concl. 3 far lesse must providence be acknowledged to be declarative of the approving will of God 1. Without the word when such a way and course can lay no claim to any precept or promise and yet lesse 2. when it is directly contrary to the word and therein condemned And its observable that such as boast of providence are men who albeit if we look to their profession we would judge them to be saints yet make litle conscience of duty and that they run not to Gods works for a testimony till first they have cast his word behind their backs and are at a losse there Such â—s have no other plea for justifying their wayes judge it their wisdom to make use of this rather then of none especially since it is a popular and sensible demonstration which often proveth more concludent with the brutish multitude then the word of God especially if there be a (m) As in the late case while Scotaries did prosper for so long a time continued series and succession of favourable Providences and that notwithstanding of many and great interveening difficulties O! will the multitude then say this is the hand of God we may see the Lord owning and working for such courses and wayes but certainly such as lean to such a rule must either be very blind or wilfully blindfold themselves all ages and interests may furnish many instances for showing the crookednesse and inequality of this pretended rule and who is he whether he be good or bad who hath observed the severall steps of providence towards himself who cannot tell of the many and various vicissituds of providence he hath met with and the Scriptures afford so many examples of crosse-providences towards the Saints while they have been following their duty and maintaining a just cause and of prosperous and successefull dispensations towards the wicked in their oppression injustice and violence against the Saints that it were lost labour to stay upon citations And O! what grosse and abominable absurdities would follow if providence were set up as a (n) Careat successibus opto quisquisab eventu facta notanda putat Ovid. 2 Epist rule Then treason rebellion theft murder oppression c. would loss their name and become good and commendable when they are accompanied with successe and conscience of duty religion loyalty self-defence against usurping and oppressing invaders c. must be accounted sinfull and unlawfull when unsuccessefull And thus if we make providence our Bible and seek our rule from thence we must condemne the generation of the righteous and blesse them whom the Lord abhorreth yea and the Godly must be accounted too rash if they set themselves to do never so necessary and commendable a work unlesse they be assured which without a revelation cannot be that their undertaking shall be accompanied with successe and if the vilest miscreant did design never so wicked an enterprise we might not disswade or rebuke him if he can show us how he shall accomplish it and thus the wild Irish must become excellent
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
himself but alwaies for the good of his honest servants withdraw his Spirit in some measure from these who have not by their negligence or folly procured it they being most regular and exemplar in their walk yet 1. since most usually the Lord withdraws for sin and 2. since we alwaies deserve and may if the Lord would deal in justice with us by our failings provoke the holy Spirit to depart and forsake us and 3. Since the Lords high and holy ends and designs are secret and cannot well at the first view be discerned by us therefore it is alwaies our duty and should be our work when we meet with straitning deadness c which are the symptoms of the Spirits withdrawing to search after our waies and to examin our hearts that if our conscience condemn us not we may be comforted or having found out the cause and the particular sin for which the Spirit hath withdrawn we may repent and forsake it but we would not rest on a superficial veiw of our waies nor because we cannot at the first discern therefore conclude there is no cause in us but let us according to Elihu his counsel to Job say unto God that which I see not teach thou me Job 34.32 Let us impartially deal with our own heart and ask conscience and set it a work let us again ponder our waies and let our enquiry be more particular and of a larger extent and readily we will espie one of the following causes to have procured and brought on this malady and will perhaps be forced with him (o) Tu me non deseris nisi prior ego te deseram August tom 9. sâ—liloq cap. 14. fol. mihi 166. sto say Lord thou didst not leave me till I first left thee And thus we come to the second thing propounded what are these sins for which the Spirit is provok't to withdraw and forsake the Saints and not help them in prayer or any other spiritual performance at least not in such a measure or maner as formerly But it would be remembred that this question must be limited to the fourth and last case viz. when the Spirit doth hide his face for sin and when our iniquities separat between us and our God as Isa 59.2 For in the three former Cases when the Lord for our trial and for high and holy ends known to his majesty doth depart albeit then it be our duty to search and enquire whether by our folly we have procured that stroke that seeing our fault we may amend our waies and how ever we may walk more closely and circumspectly and follow after him while he withdraweth from us yet then no such cause can be discerned and found out because as is supposed the Lord in that dispensation doth not pursue a quarel against us 2. We would distinguish between the comforting presence of the Spirit and his quickning and strengthning presence there may be much life vivacity activity fervency and heart-melting in prayer or any other ordinance when through the want of assurance the Saints may mourn and pour out many a sad complaint before the Lord now albeit both those cases belong to the general head of desertion and have some place here in reference to prayer since our enlargement in that duty doth not a little depend upon and might be much promoved by the assurance of our adoption reconciliation and God's favour yet since there needeth nothing be here added to what belongs to the general case we shall remit that part of the question that concerneth the comforting presence of the Spirit to its own place and now only speak of the causes why the Spirit withdraws his help and assistance especially since the causes and cure both of the one and the other will be found the same and alike if not altogether yet for the most part as the Spirit useth to withdraw his comforting when he withdraweth his quickning presence So what means would be used for recovering the quickning may also prove instrumental for regaining the Spirits comforting presence albeit the one may prevent the other and the Spirit may for a while quicken and assist before be comfort Before we descend to particulars it would be observed that the holy Spirit may be provokâ—t to depart 1. more directly immediatly and by way of affront as when any indignity is immediatly offered to his majesty and holiness or to his work 2. mediatly as it were and indirectly by way of demerit when through our folly we transgress any of the commandments of God and thus more directly sin against him as Law-giver King and Lord rather then as our helper and comforter And here we shall especially speak of the (p) Yet not excluding the second nor denying its-influence in these provocations first sort of causes as being most proper to this place referring the other to the following Section As to the first the Scripture holds forth the unkindness affronts and indignities offered to the Spirit of God under several expressions as of 1. (q) 1 Thess 5.19 quenching 2. (r) Eph. 4.30 grieving 3. (Å¿) Isa 7.13 wearying 4. (t) Ps 78.56 provoking 5. (u) Act. 5.9 tempting 6. (x) Act. 7.51 resisting 7. (y) Isa 63.10 vexing 8. (z) Isa 63.10 rebelling against and 9. doing (a) Heb. 10.29 despite unto the Spirit of grace We will not enter upon an explication of these phrases nor particularly enquire after their importance or diffirence but we may at the first view take notice of some kind of gradation from the less to the greater for the most part if not in all according to the order they are here placed and albeit there must be an inequality for according to the measure and degree of the offence the provocation must be the less or the greater yet all and every one of these indignities in whatsoever degree doth deserve and may justly provoke the Spirit to depart but we shall now only instance some few particulars as being the most ordinary and the epidemical distempers of this generation and we shall name them as so many branches of the first head viz. quenching the Spirit which being most general may well be extended to the several particulars As (b) That we may improve the meâ—aphor and fimilitude used by the holy Ghost fire may be quenched either by with-holding fewel and matter whereon it should feed or by casting water upon it to choak and extinguish it so the Spirit may be said to be quenched either negatively by not cherishing or positively by opposing and abasing his office or work either by omission or by commission 1. Then negatively the Spirit may be quenched these three maner of waies 1. by not opening to him and yielding to his motions thus while Christ came to the spouse door knocking and crying open to me my sister my love my dove my und-filed c. She holds him out pretending trifling excuses for her folly and unkindness why she
commend this practice which yet did very much evidence their zeal offered themselves to the flames and though thousands from day to day did suffer yet the number of professors did daily encrease The (i) Sanguis martyrum semen ecclesia ashes of the Martyrs becoming the seed of the Church many strangers did then come in who seeing the zeal and courage of Christians joyned with them in their sufferings owning Christ and his Gospel in these cruel and bloody times but alas how few in our dayes would abide the tryal a little storm would make the multitude of professors to renounce and disown their old Master with whom they resolved to stand but not for him to fall and shall we make such our copy and think it enough to do as they do A third direction is this converse with the Saints their company and society may be very quickning it s not good for the sick to be alone the company of friends may then be very usefull comfortable and refreshing but especially dead Saints may be profited by the society of their living brethren spiritual conference flowing from sincerity experience sense tenderness c. is very quâ—ckning and enlivening (k) Ferrum ferro acuricur as iron sharpeth iron So the Saints the countenance of their friends Prov. 27.17 How did the hearts of the two disciples going to Emaus burn within them at Christs heavenly discourse Luk. 24.32 Nâ—y the Spirit of God may come upon a (l) 1 Sam. 10.10 Saul when among the Prophets such may find a temporary work upon their heart and shall a Sâ—int among the Sâ—ints meet with no heavenly impression When they that feaâ—ed the Lord spake one to another the Lord drâ—w â—igh and hearkned and would he come without a blessing Mal. 3.16 While the Disciples were communing about Christs sufferings himself drew near and met them Luke 24.15 and he will never be far from those who are thus employed and such while alone shall not as he said of himself John 16.32 be left alone his spirit will come and visit them Mat. 18.20 When Christ is the subject of our conference he will be an associar and assistant Ah! that Saints now a dayes should be such strangers to this promâ—sing exercise and this is one and not the least of the causes why the Saints of old did so far exceed us in zâ—al activity life and tenderness they could scarce meet together and see one another in the face without a word concerning their beloved but how do we blush to speak of maters of soul concernment lest we should be judged to be hypocrites singular busie-bodies and I know not what I will say no more now but there will be found to be here a mutual causality when Christ is near the heart he will not readily be far from the mouth and again the lips will affect the heart and heavenly discourse will make an impression there 4. Attend the ordinances of life diligently as faith (m) Rom. 10.17 cometh so it is strengthned by hearing though private ordinances must not be slighted yet a special blessing may be expected on Word Sacrament and the publick Ministry our graces comforts strength activity and enlargâ—ment are all conveyed through the same channel and if the Word could beget a flash of joy in Herod Maâ—k 6.20 if it could quicken and as it were soften that flinty heart will it not make a more deep and lively impression upon a (n) Ezek. 11.19 heart of flesh If the Word can thus beget heat where there was no fire will it not far rather blow up those coals which are already kindled 5 If we would be fervent in spirit let us not be slâ—thfull in business Rom. 12.11 Though we must be carefull for nothing Phil. 4.6 yet we must not be idle and negligent he who will not work should not eat 2 Thes 3 10. Immoderate excessive and distrustfull care choaks the spirit as too much oyl the flame and yet moderate care in the faâ—â—hfull discharge of our particular calling is a notable help against sleep and drowsiness and a preservative against infection as in the body the humours will putrifie without motion and will beget dangerous diseases So the faculties of the soul when not imployed will contract rust and become unfit for action and when they are not set a work either in religious exercises or the duties of our calling Sathan will readily improve the occasion and imploy them in his (o) Nihil agendâ— homines mâ—le agero diâ—cunt work an idle man tempts the dâ—vil to tempt him Idleness as (p) Oâ—ium pulvinar Satanae 〈◊〉 alesicii principium apud Râ—us sym inter part 1 sym 53. Otia dant vâ—tia 〈…〉 one saith is Sathans reposing beâ— and the mother of all wickedness Ah! this in great part is the cause both of the outward and spiritual poverty of many in this Land who being askt as Iosephs brethren were be Pharaoh 2 Gen. 47.3 What is your occupation could return no other answer but that they were Gentle-men as if by their birth they were licentiated to be idle and to follow no calling or occupation yea and as if a calling would be a reproach to them and a disparagment to their ancestors and education whileas truly and according to Aristophanes his verdict a (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoâ—han apud Reuâ— loc câ—â— life of idleness better becometh beasts then men and as (r) Ego inquit Cyrus Xenophonteus arbitror decere principem ante ire subditis non vita deside laborum experte sed eo quod ribus provideat laboresque lubenter subeat Reus ibid symb 30. Cyrus said it is more noble and Prince-like to excell and go before others in activity diligence and pains then in sloth idleness and luxury And O! if such would consider that idleness was one of the crying sins of Sodom Ezek. 16.49 Time is too precious a talent to be hid in a napkin and being once past cannot be recalled are potest nullo perbreve tempus emi no gold nor money can buy and redeem it Thus you see how ye should prepare for and come to the work now let us add some few directions which may help to quicken us while we are at the Throne 7. Then limit your heart to the duty and (Å¿) Now labour to put in practice that resolution of which direct 5. arrest it at the present work lift up your heart to God and settle it upon him suffer it not to look down to the world or gad about lay a restraint upon thy vain roaving and unstable mind repelling without dispute and inquisition every suggestion and impertinent thought not asking whence or for what it came yea though upon the mater and otherwise it were never so good and necessary yet reject it then with indignation as being unseasonable and coming to interrupt thee while thou art speaking to the great King Albeit such pretended friends
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
fore-tell the inevitable destruction of those wretches but also represent it in a prayer to God for the greater terror and conviction of those who should read their own names in that dreadfull imprecation But such as will not now cry to the (g) Deut 32.15 2 Sam. 22.47 c. rock of salvation and (h) Is 55.6 seek his face while he may be found shall ere it be long cry to the mountains and rocks to destroy them fall on them and hide them from his face Rev. 6.16 Now he lovingly inviteth you to draw nigh to him and offers you the help of his Spirit and ye will not come but nill ye will ye in that day of his wrath when ye shall not be (i) Rev. 6. â—7 able to stand before him ye shall be brought before his Tribunal to be judged 2 Cor. 5.10 such as in their life derided holiness and said it was in vain to call upon God will then say in vain with the foolish Virgins Mat. 25.11 Lord Lord open to us O! if thou wouldst know in this thy day the things that belong to thy peace before they be hid from thine eyes Luk. 19.42 Sect. 2. Objections answered and this Queree considered whether prayer may be said to move him with * Jam. 1.17 whom is no variableness neither shadow of turning Dan. 9.2 3. I Daniel understood the number of the years that he would accomplish seventy years in the desolation of Jerusalem and I set my face unto the Lord God to seek by prayer and supplications c. Jon. 3.8 9 10. Let man and beast be covered with sackcloath and cry mightily unto God And God saw their works and repented of the evil that he had said that he would do unto them and he did it not THere be scarce any material question and case handled in this Treatise from whence we could not gather some one or moe objections which might be here propounded as Obj. 1 1. Obj. I cannot pray I know not what to ask as I ought Ans See where our strength lyeth Ans and from whence help may be brought Part 1. chap. 9. Obj. 2 2 Obj. But I am dull and indisposed and am not in a fit condition and frame of spirit to speak with God Ans Ans How thou mayest maintain and recover a praying disposition see Part 3. chap. 2. Obj. 3 3 Obj. O! but the mercies I stand in need of are great and second causes are far off and I see litle probability of success Ans See supports for strengthening thy faith Ans Part 2. chap. 2. sect 2. and Part 1. from Christs intercession ch â— sect 1. and from Christs death chap. 8. Obj. 4 4 Obj. Ah! but I fear lest I be an enemy and the Lord prove a consuming fire if I should draw nigh to him and were it not better to stay away then to cast my self in the fire Ans Whatever be thy fear yet thou must draw nigh to him or perish if thou wilt come in sincerity Ans there is hope but otherwise he will come against thee to tear thee in peeces See thy duty vindicated obstructions removed and encouragements held forth Part. 1. chap 5. sect 3. Obj. 5 5 Obj. O! but I fear lest the day of grace and the acceptable time be past and that it were in vain for me now to seek the Lord. Ans Ye have this case discussed and this plea removed here Ans chap. 2. sect 2. Obj. 6 6 Obj. But I cannot call God Father nor follow that copy Christ hath set down and according to which every supplicant must frame his prayers Mat. 6.9 Luk. 11.2 Ans Either thou art a child of light walking in darkness Ans and thy case is propounded Part 3. chap. 1. sect 1. page 560. or thou art yet in the bond of iniquity but wouldst fain shake off those grievous fetters and then I have spoken to thy case Part 1. chap. 5. sect 3. And now let me only tell thee though God be not yet thy Father reapse à parte rei thou not being as yet begotten born and regenerated by his Spirit yet he is thy Father voto ac desiderio fortassè etiam decreto ac aeterna electione as to the longing and desire of thy heart and perhaps as to his secret purpose and decree otherwise if thou dost not so much as desire to have such a Father and to stand under the sweet relation of an obedient son thou hast no (a) Act. 8.21 part nor lot in this mater what hast thou to do to take his Covenant in thy mouth or to lay hold on any federal relation to him Ps 50.16 But if thou wish and desire if that be the one thing thou wouldst ask if thou wert put in Solomons case 1 King 2.5 whâ—t mayest thou not thus call him thy Father thou hast a sâ—rt of claim by this thy desire unto that high relation which the Lord will never challenge nor upbraid thee for laying hold on it unless thou forfeit that plea by (b) 2 Pet. 2.20 21 22. returning with the dog to thy vomit for sincere wâ—shes and (c) Mat. 5 6. desires pass as current money in the Kingdom of Heaven But not to insist on particulars which might here be multiplyed if that labour had not been prevented by handling them in their proper places neither could they have been there omitted without much confusion and deficiency and many needless repetitions here There is one objection which like (d) 1 Sam. 10.23 7 Obj. Saul among the people is by head and shoulders higher then all the rest and it is this many have what their (e) Job 21.7.14 15. Ps 73.7 qfq Ps 44 22. qgq 1 Cor. 4.13 hearts can desire and more who yet make no conscience to call upon God but cast off fear and restrain prayer before him and on the other hand the Saints for the most part are f killed all the day long and are counted as sheep for the slaughter and are g made as the filth of the world and the off-scouring of all things they ask but receive not they seek but find not they knock but it is not opened unto them what then doth prayer avail and what truth is there in the many promises that are made to it Ans This is that mountain which blind Atheists cannot look over Ans this is the stumbling block on which they fall and cannot rise again and which often hath proven a sore temptation tryal and exercise to the Saints therefore we spak to it at so great length here chap. 1. where we shew 1. that prayer could not want an answer 2. that no good thing was with-held from honest supplicants and 3. that no good thing was enjoyed but by prayer and that the mercies of prayerless souls were cursed and all the crosses of the godly were blessed c. We come now to the objections that
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