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
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
world in the three partticulars mentioned Joh. 16.8 9 10 11. And Camero tells us that the word both in Greek and Latine properly signifieth (t) Cujus consilium requiritur in re difficili Cam. loc cit vid Vlpian apud Gerh. loc cit Paracletus inquit Vlp. est qui alicui suo patrocinio succurrit one who 's counsel is askt in any difficult case and the (u) Cam. ubi supra in Math. 19.3 p. 179. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though barbarous yet usuall enough among the Jews after their dispersion and reteined by the Syrian interpreter Joh. 14.26 is by the Targum on Job 16.20 and 33.23 made use of to render the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth signifie one who speaketh distinctly pertinently and comfortably and so the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well translated Comforter or Instructer and accordingly our Saviour having applied this epithet to the holy Spirit fitly subjoyneth Joh. 14.26 he shall teach you all things c. and this Gerhard cannot deny and we may close with his interpretation of the word except in the controverted particular too rashly added by him as being most full and pertinent for clearing what is meant by the word in that place while (x) Geth ubi sup saith he the spirit is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereby is implyed that we receive from him comfort instruction firmnesse and stabilitie government and counsell quickning correction strength defence and preservation You 'll say the same word is applyed to Christ 1. Joh. 2.3 to hold out his intercession for us Ans the subject matter there doth shew that the word holds out Christs pleading and interceeding for us and that he is our advocat but must this ambiguous word signifie the same thing while applyed to the holy Spirit and while the context and parallel places do exclude such a signification Christ is our Advocat with the Father to plead the pardon for sinners which He hath purchased with his own blood and thus saith (y) Beza in loc personam quodammodo deprecatoris sustinet totaÌ„ hoc munus usque adeo uni Christo proprium c. Beza none in heaven or earth yea not the holy Ghost can without grosse impiety be called our Advocat Though upon other respects the Spirit also may be called our Advocat 1. Then Christ is our Advocat in heaven the Spirit our Advocat on earth 2. Christ is our Advocat with the Father to plead for us the Spirit is our Advocat against Sathan and the world to vindicat our name and cause from the calumnies and aspersions of Sathan and his instruments and to defend and protect us against the power and tyranny of old Adam of the lusts of our hearts within and of temptations from without 3. Christ is our Advocat at the throne of Grace the Spirit is our Advocat within us informing directing strengthning perswading and comforting us 4. Christ pleads for an acquittance and discharge to us because as our Cautioner He hath paid the debt the Spirit pleads with us to run to Christ and to lay hold on Him for our Cautioner 5. Christ maketh intercession for us the Spirit helps us to interceed for our selves by stirring up holy affections in us and putting words in our mouth 6. Christ interceeds by His blood it hath a voice and can speak Heb. 12.24 the holy Spirit interceeds by His work whereby he helps and assists us to pray according to the will of God Rom. 8.26 27 He interceeds by our prayers which being His work is therefore called His intercession And thus we do not deny nor in the least diminish the gracious administration of the Spirit according to that voluntary oeconomy He hath undertaken for the Saints We desire to admire with thankfulness this His wonderfull condescension and to say with the (z) Ps 113.5 6. Psalmist while he pondered thesteps of providence Who is like unto the Lord who thus humbleth Himself but it were a poor requittal for such bounty to ascribe to His infinite Majesty any work or dispensation that doth as Prayer and Intercession import imperfection inferiority subjection or dependence though what only importeth power efficiency and influence should be ascribed to Him as the cause and author and must denominat the Saints as the subject in which it is terminat So much for the intercession of the Spirit Now we come to speak to that sweet and excellent point the intercession of our blessed Head for His members on earth You will say is He not equal with the Father and Spirit Pâ—il 2.6 Is it not then below such a glorious Person to humble Himself to plead and make intercession Ans We shall remove this difficulty when we come to show how Christ doth interceed whether as God or as man But that He doth interceed for His people is certain and cannot be denyed by any who acknowledge the Scriptures See Heb. 7.25 Rom. 8.34 1 Joh. 2.1 c. But let us here take notice of the policy of Papists who that they may lay a foundation for the worshipping and invocating of Saints and Angels maintain that we may not improve Christs intercession by making it the object of any petition in our prayers yea some of them do so speak as if indeed they denyed that he did interceed for us albeit they would seem to be tender of His honour whiâ—e they thus plead This form of Prayer saith (a) Barrad Harm Evang. Tom. 4. lib. 5. cap 12. one of them as not agreeing to the excellency of Christ was never heard in the Church Christe Iesu or a pro nobis Christ Jesus pray for us The Catholicks saith (b) Salmâ—r Tom. 15 disp 8. in 1 Tim. 2. pag 476 Vid. Lindan in concl disc pag. 143. another do not pray to Christ to pray for them lest they should seem with the Nestorians to place two persons in Christ the one of the Son of God the other of the Son of Mary Thus they would cloke the matter while they make way for their idolatry and provide a plea for their invocation of Saints as Mediators to interceed for them since they (c) Swarez speaketh more cautiously and modestly then others For saith he Regulariter publicè non oramus Christum ut pro nobis intercedat ad vitandum scandalum ne videamur ad Illum tanquam ad purum hominem oraâ—e Swarez de Virt. Stat. Rel. Tom. 2. lib. 1. de or cap. 10. § 16 18. He doth not deny this kind of Prayer to be of it self lawfull but only because of the bazard of scandal which may be guarded against as he granteth Non est per se intrinsece malum hoc modo ad Christum orare si recta fide intentione fiat id est non dividendo personas sed naturas Swar loc cit Tom. 1. in 3. And for this he citeth Cajet Cordub Canisius may not put up a prayer to
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
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
far different (Å¿) The conclusion is one and the same though the premisses be much different grounds and pretences the Word of God of insufficiency and imperfection Oh! let us pitty poor Pagans who have not another Bible wherein to read the mind of God and whence to learn their duty except the works of God (t) Viz. the reliques of Gods image and the law written in their hearts Rom. 2.14 15. within and without them And let us more thankfully improve the Word of truth communicated to us then to set up in its room another rule of our own devising and (u) Cor. 14.8 prepare our selves to the battel at the uncertain sound of that trumpet But not minding to prosecute this point any further we grant that providence should be the matter of praise and a motive to confession but must not be set up for a rule to our prayers and supplications we should blesse God when he prospereth our (x) But when our course is sinfull successe is but a snare lawfull endeavours and when he crosseth our sinfull wayes and stampeth them with some mark of his displeasure we should take with our guiltiness when he sendeth out his storm its time for sleeping Jonah to awaken to strike sail and turn It may here be enquired if in our personal cases any light may be received from providential encouragements and discouragements and it must be remembred that this question is not propounded concerning duty and sin and what is in it self and in specie lawfull and unlawfull having already spoken to that quaeree and shown that we have no other judge for determining that controversie but the law and the testimony But the present question is only to be extended to things (y) Viz. negative hâ—c non prohibita lawfull which of themselves are indifferent and which if we abstract from circumstances of persons time place c. may without sin be either done or left undone whether or not in such a case the dispensations of providence may be made use of for clearing of scruples and difficulties concerning expediency and inexpediency a call or want of a call to do hic nunc so that what was only in the general and permissively that I may so speak lawfull may by a call and invitation from providence become good and expedient and so in particular lawfull mihi in actâ— exercitol fit and pertinent to be done by me at such and such a time For answer 1. It will not be denyed that to observe these signs and freets which ignorant and deluded creatures do more carefully mark and reverence then the commandments promises or threatnings of the Word is abominable and Pagan like superstition Thus if some in their way meet such a beast or person they will not prosper in that journey c. Ah! how should Christians be ashamed to observe such lying vanities since the very (z) Vid. Cicer. lib. 2. de divinat heathens have condemned this madness and folly which may be called Sathans A B C the first rudiments he teacheth his disciples whom at length he leadeth (a) 2 Tim. 2.26 captive at his will And as the devil will be busie and do what he can to make the event answer these ridiculous prefigurations so God in judgment to those who observe such vanities may suffer it to be so for hardning them in their delusion But O! what blindness and superstition must it be to divine and prognosticate the event of enterprises from such providential occurrences as have no influence upon nor connexion with such a business and undertaking And they who do not value or observe such lying signs will find them to prove as false in their threatnings and promises concerning the futurition of events as they are unable unfit and disproportionat yea ridiculous and altogether impertinent for effectuating and bringing them to passe But since the bell must clink what the fool doth think No wonder though he can spell what it doth knell Certainly such Dreamers have justified the presumptuous Astrologers and Star-gazers for albeit they dare undertake to read in the great ordinances of the heavens what the Lord never wrote in them yet there be many lineaments in that great and glorious volum which the most intelligent cannot discern and the Astrologers may see but they will not content themselves with that sight some natural connexion of causes and effects and where they cannot perceive that clearly yet there may be some ground for a probable conjecture but there no essay can be made neither is there the least ground to enquire after any connexion dependance or causality between the symbol and the thing signified Neither 2. will it be denyed to be rash and unwarrantable for any man now to desire and expect a miraculous dispensation and to say with (b) Judg. 6. â— 7. Gideon shew me a sign And albeit the Saints sometimes have such a thought suggested to them yet they should reject it as a temptation coming from him who can transform himself into an Angel of light that he may draw us to the paths of darkness But yet the hand of Joah is not alwayes discerned especially in the night of desertion Thus that religious Lady Gregoria being much disquieted about her salvation writes to Gregory that she would not cease to importune him till he received a revelation from heaven that she should be saved to whom he well replyed that she did ask an (c) Rem dissi cilem postulas inutilem c. hard and unprofitable thing for though I did receive saith he yet how should I be able to certifie thee that I had received a revelation Thus also that English (d) See Clerks mirrour chap. 1. § 20. Edit 2. ann 1654. Gentlewoman who being under exercise of conscience said to the Minister sitting by her If I must be saved let this Venice glasse be kept from breaking while I throw it against the wall And though the Lord would not break this bruised reed but would rather work a miracle yet his wonderfull condescension doth not excuse her rashness and she was justly rebuked by the Minister for her sin Luther his practice was most heroick and observable who being as he (e) Pactum feci cum Domino Deo meo ne mihi mittat c. confesseth often tempted to ask signs and revelations from heaven to confirm him in that way which was at the first so solitary and full of dangers protested he would have no visions or miracles but would take Gods Word revealed in the Scriptures for all And no lesse considerable was the carriage of that holy old man to whom as Gerson (f) Gers de probatione spiritum reporteth Sathan appeared in a most glorious maner professing himself to be Christ and that he appeared unto him because of his exemplary holiness to whom that experienced servant of Christ quickly replied I am not so curious as to desire a sight of my Saviour
his Spirit to be our guide and to help us to pray as we ought both as to the mater and maner And albeit we may follow the light of the promise and ask what is there held forth and name what is there expressed yet we should pray that not what we will but what he hath appointed to be good for us may be given unto us and that the Spirit would moderat our desires and rectifie them when they are misplaced 3. Object may be this we must pray in faith Obj. 3 nothing wavering but we cannot with such confidence expect and ask any of these temporall things and therefore they are not a fit object of Prayer Ans we shall in the Lords strength Part. 2. Chap. 2. shew what is that faith which is required in an acceptable prayer and therefore we will remit this Objection there to be discussed and answered (n) It were an egregious tempting of the Lord to ask a miracle without a revelation and some speciall warrant which none can now expect and yet without a miracle according to the Jesuiticall hypothesis the Lord can neither give nor withhold any thing from us and wherefore then should we pray unto him Here we might enquire of Socinians Jesuits and Arminians what is the sense and meaning of their Prayers and what they do ask from the Lord while they pray for these temporall and outward things Either it must be nothing or too much some one or other miraculous dispensation that either he would suspend his concurrence from these second causes which propend to what may hurt us or that he would imploy and determine and provide means for procuring to us such and such mercies neither of which can be done without a s miracle for these men have limited the holy one and bound the almightie as with Adamantine chains and fetters of iron unto the will and determination of the poor creature fancying an obligation to ly upon him by vertue of that law whereby he as the first rather last and generall cause must concurre with all and every one of the creatures according to their exigence and at their nod call and determination And thus the Lord unless he will work a miracle and alter the course of nature and contraveen that law and order he hath appointed in governing the world or rather his suffering the creatures to sit in the throne of providence and to govern the world according to their pleasure and inclination must become like the Pagan idols who can neither do good nor evil Isa 41.23 Jer. â—0 5 and the world must be governed by fortune and a blind providence And the Lord must not be said to guide rule lead and determine his creatures but they to rule lead and determine him yea often as in evil actions against his will and with abhorrence and reluctancy nay (t) Deus quaesi co actus munere causae universalis permittitsuum conâ—ursum qui torquetur contra intentionem ad malum Ruiz de vel Dei disp 38. sect 2. disp 26. sect 5. Deus pertrabitur veluti abripiiur a causa secundae Raynand mor. discip dist 4. q. 3. art 5. sect 355. Deus non solum non concurrit cum inclinatione sed etiam cum repugnantia adverte omnipotentiam ex netura râ—i esse indifferentem ut subjiciatur quasi potestati voluntatis creatae â—â—ut habituâ— voluntati hominis unde fit ut Deus supposita voluntate seu ut loquitur Raynand loc cit sect 360. pacto cum causis secundis inito vel potius lege sua de cooperando non fit agens liberum sed perinde ac si essâ—â— necessarium nobiscum sine cognitione concurrens Atriag curs phil disp 10. phys sect 2. subs 3. ingâ—â—ua est haec Jesuitae cofessio cui alii subâ—â—â—â—bere tenentur immerito itaque inconsequenter a Raynando vapulant Canus Sot V â—â—q Sal. alii quod statuant Deum non esse causam liberam sed naturalem necessariâ—m dum cooperatur ad actus nostros vid. Ray. loc cit sect 359. paragrapho lamen sequenti fatetur hunc dicendi modum posse trahi ad bonum sensum adversaries themselves are not ashamed to avouch and professe that he who doth all things according to the counsel of his own will Eph. 1.11 is often forced by vertue of that office which as the universal cause he is obliged to discharge to concur with his creatures according as they shall determine him that he is often drawn and compelled by them So that omnipotency is no lesse subjected to our will then those habits and members which we use as we will so that the Lord now is not a free agent but a natural and necessary and though he doth know yet he must wink as if he did not see and follow the creature wheresoever it doth draw him Thus in the general those learned Rabbles dogmatize and particularly as to the present case (u) Sot lib. de nat grat cap. 31. ad secundum arg Greg. Veg. opuse de iustif q. 12. Sotus and Vega confesse that while we pray for temporal mercies we only ask that the world may be governed by blind fortune and that God would neither do good nor evil For though their words be more smooth while they say that they ask that God would give us these things generali suo concursu providentia out of a general providence yet these words being duly pondered do hold out no other thing then what we collected from them for their general providence is nothing else but an abdication of God's care and provision of his government and bounty As for others they either of purpose as it would appear pass over this difficulty and only speak of the necessity of prayer as to spiritual matters others hunt after some evasions which neither they nor the reader can lay hold on But (x) Pelag. apud Suar. de grat prol 5. cap. 3. § 18. Polagius their old Master dealt more ingenuously when he confessed that prayer was scarce necessary yea or profitable For it was well said by (y) Quid stultius quam Deum orare ut faciat quod in potestate habes August de peccâ—â—mer remiss lib. 2. cap 6. Augustine that there is nothing more foolish thâ—n â—o ask from another that which is in our own power We might extend this question to spiritual things and shew that these also according to the principles of those men do wholly depend upon our selves our own wills and the right improvement of our natural abilities And thus the ancient (z) August plurinâ—is in locis de nat grat lib. 1. cap. 18. epist â—0 cui subscribunt Patres concilii Carthaginensis 91. quae est InnoceÌ„tii 107. Hieron epist ad Cresiph lib. 1. contra Pelag. c. Doctors from this Topick have drawn a strong argument against Pelagius and all his followers that either we must leave off to pray or else
grace can in faith plead and lay claim to the absolute promises But it is impossible that any man while under an absolute promise and before it be accomplished can know what were the eternal purposes of God concerning his state and it were ridiculous to say that before the performance of the absolute promises he were in the state of grace therefore none can in faith plead these promises Yet he must ask as shall be shown may not God know what will become of us unlesse we in dispair break our own neck We will not now enter on that debate concerning the necessity of legal preparations and their connexion with grace and enquire if these who are under the spirit of bondage convincing and humbling them for their sins may lay claim to these absolute promises For though Scripture and experience I might also add reason hold out the usefulness and expediency if not necessity of such a law-work if we speak of the ordinary method the Lord observeth in working grace in them who are come to years of discretion Yet our Divines do maintain against Jesuits and Arminians that there is not such an infallibilis nexus and necessary connexion between those previous dispositions and the grace of conversion as that the work notwithstanding of these preparations may not miscarry as it did in the hands of Felix Agrippa Herod and others and so efficacious and powerfull is the woâ—k of the spirit that it can overcome all opposition so that grace can if we speak absolutely and as to the possibility of the thing make way for it self without such preparations albeit it cannot be denyed that usually it begins in these and that common grace as I may call it for that assistance of the spirit being free may be called grace maketh way to saving but since the spirit of bondage and that legal work is carryed on by the help of the spirit it may be enquired whether there be any promise made to such a work not as flowing from us and as it is our work but as it floweth from the spirit carrying on the soul some steps though not in yet towards the way One thing is certain this is the right way and method and if we follow on and do not draw back we shall meet with mercy There is none in hell who dare say that they took this course and constantly followed it and yet were no better but their conscience can tell them that they did soon weary and fell off that they were negligent and that they thus perished not in the use of the means but through their negligence though the Lord hath not bound himself by any promise yet he will be so far out of the reach of any such challenge that none shall be able to say we perished because we must perish though we had the Gospel preached to us yet it could do us no good But that we may not digress it is certain and none can deny it that if thou hold on in that way thou mayest meet with mercy and if with the dog thou return to thy vomit thou must perish and though thou hast no more but a peradventure a who knows and a may be the Lord will be gracious that is some comfort and encouragment and warrant and ground enough for thee to venture and follow that course others have had no more Zeph. 2.2 Joel 2.14 Dan. 4.27 Amos 5.15 and their labour hath not been in vain Jonah 3.9 10. thou wilt seek no more for thy encouragment in things that concern thy bodily life and estate wilt thou not send for the Physician unlesse thou be assured his pains will be successfull wilt thou not sow unless thou be assured thou shalt have a plentifull harvest and not go to sea unless thou know that thou wilt return safe Ah! shall these trifles make thee venture and hazard sometimes not only thy labour and diligence but also much of state and riches yea and life it self and wilt thou be at no pains for the immortal crown The voyage is more safe in the use of the means thou neither hazardest life nor estate and the success is more certain thou canst not produce one instance nor point out the man who made ship-wrack while he was trading for the pearl of price albeit too many have turned sail and splitted upon the rocks after they had wearied of that trade Thus whatever be pretended the true cause must be thy hatred of holiness and want of care for thy soul and thy undervaluing the undefiled inheritance he who loveth not his work will not want excuses for his idleness Hence our ninth Conclusion must be this grace as to it 's being and existence the habits Concl. 9. or (p) Quia habitus non dat pâ—sse sed melius facilius operari male ergo vulgo dicuniur habitus gratiosi cum aent simpliciter posse rather faculties of grace that (q) 1 Joh. 3.9 seed of God the radical cause and physical principle of all spiritual actions these absolutely necessary spiritual mercies are not cannot be the object of the prayer of (r) Jam. 5 15. Concl. 10. faith unlesse we will say that unbeleevers may pray in faith and that faith in the subject is not a necessary condition for laying claim to the promise of successe and audience Concl. 10. How we may be said to pray (Å¿) A modest enquiry after the sense of the common assertion of Casuists â—practicall Divines c. laid down as a principle to be embraced by all rather then to be examined by any viz. that grace should be prayed for absolutely but the degree conditionally absolutely for what we cannot pray confidently and in faith will be somewhat difficult to conjecture unlesse it be said that to pray absolutely is nothing else but to pray with such fervency zeal and enlarged desires though that heat come only from the furnace of nature a little warmed by the operation of the spirit as that we will not be put off or satisfied till we obtain a grant refusing all capitulation or to have any thing by way of recompence for what we thus desire Thus being in a kind of impatience and commendable implacability not like her who in her passion (t) Gen. 30.1 said give me children or else I die or like (u) Gen. 15.2 him who too rashly and (x) If he had not his eyes fixed on the Messiah who was to be his son unadvisedly though otherwise an eminent Saint said Lord God what wilt thou give me since I go childlesse these longing souls may have such a vehement desire and impatience but more deliberate and upon more weighty and pressing considerations if their heart were opened up we would find this (y) As Queen Mary of England a little before her death said If she were anatomized Calis would be found engraven upon her heart such was her grief for the lose of it written there in capital letters What
unacceptable to the reader who desireth to know something of the grounds and judgment of the learned concerning this intricat question we shall now only 1. point out some scriptures from which some judicious divines have and not without probability might collect that if not the whole body of the Jewish church yet some who were more eminent for knowledge and holinesse did pray in Christ's name 2. we will propound a distinction and 3. obviat an objection As for the first these and such like expressions seem to intimat that the ancient people of God did tender up their supplications in the name of the Mediator as 1 while they ask of God for his names sake Psa 25.11 Psa 79.9 if we look on Exod. 23.21 where Gods name is said to be in the angel which did conduct the Israelites which angel was the (n) Mal. 3.1 messenger of the covenant the promised Messiah may we not conceive that while they desired to be heard for the name of God they askt for his sake in whom Gods name saith (o) Diodat on Exod. 23.21 Diodati is said to be because he is of one essence and glory with the Father 2. while they desire an answer to their prayers for his mercies sake as Psa 6 4. Psa 109.26 might they not look to the Messiah in whom the bowels of mercy are opened to sinners 3. while they plead Gods faithfullnesse and truth as Psa 40.11 Psa 143.1 did they not plead in his name in whom all the promises are yea and amen 4 While they ask for Davids (p) And albeit they might mention the promites made to David and the kindness shewed to him yea and mention his obedience and sincerity as that which the Lord might be pleased graciously to remuneratin them they being in some sense his children and he their Father and governor and so might look to the promise Exod. 20.6 yet they could not ask for his sake as the meritorious cause the type must not thus rob the truth of his honour sake as Psa 132.10 did they not rely on him of whom David was a type would they run to the shadow and neglect the substance especially since the Messiah once and again is called David as Isa 37.35 Ier. 30.9 Eze. 34.23 24. the truth going under the name of the type why may we not think that they rather lookt after the typified David then him who only was the type and figure 5. while they prayed the Lord to hear for his own sake thus the Lord promiseth and they accordingly might have prayed him to defend Jerusalem 2 King 19.34 where by way of explication is added and for my servant Davids sake viz. for him whom David did typifie thus also we have that same phrase expounded 2 King 20.6 Isa 37.35 and may not he be said to be the Fathers own Who is the brightnesse of his glory and the express image of his person Heb. 1.3.6 Hezekiah hath his recourse to him as his cautioner and undertaker and David runs to him as his Surety Isa 38.14 Psa 119.122 But you will say what ever truth may be in such a commentary upon these places yet none of them do expressly and convincingly hold out the point Ans 1. It cannot be imagined that the Jewes who did see Christ afar off and whose light in comparison of ours was but darknesse should speak so distinctly and expressly of Christ as we who live in the dayes of the Gospel 2. As of sermons so of prayers for the most part we have only some brief notes set down in the Scriptures and therefore we may not conclude what was not spoken from what is not written so that if we would know how the ancient people of God did tender up their worship to him whether in the name of a Mediator or not it seemeth a surer and better way to survey all the Scriptures of the old Testament which speak of his person and offices then to confine our inquiry to these few and brief parcells of prayers recorded there But since so much weight is laid upon an expresse text let us look on Dan. 9 17. Where the Prophet prayeth thus O! our God hear the prayer of thy servant and his supplications and cause thy face to shine upon thy Sanctuary that is desolat for the Lords sake After which manner and in the same words we Christians to this day use to pray while we expresse our dependence upon the merit and intercession of our blessed Saviour and why should we conceive that Daniel using the same words did not express the same thing Albeit there be 1. thus so many several expressions in the prayers of the ancient people which may have relation to Christ yea 2. though there be so many clear predictions of his Incarnation Passion c. And 3. although some eminent Beleevers might expresly offer up their prayers in his name yet for ordinary and as to the body of Beleevers we need not speak of the rude and carnall multitude who rested on their outward oblations and lookt no further then sense could reach We think with (q) English Divines on Joh. 16.24 Tolet Cajetan ibid Calvin Mayer Diodati c. judicous Divines that they did not use to express the name of Christ of the Messiah or of the Mediator in their prayers albeit relying on his merit and satisfaction they expected to be heard and thus they did not ask formally and expresly in his name but virtually and really and therefore our Lord in that perfect pattern of prayer which he taught his Disciples though between as it were the Levitical and Gospel way of worship yet did not enjoyn them to ask expresly in his name And that place Joh. 16.24 which may be objected against their praying in the name of Christ doth only serve to clear this distinction for it may be supposed that Christ there doth not simply deny that his Apostles had askt any thing in his name could these who knew him to be the Saviour of of the world draw near to God in any part of worship not relying on him but he denieth that directly expresly and by name they had askt any thing for his sake although after the former maner of worship they had askt in his name viz. virtually implicitly under types and shadows Hence (r) Cajet loc cit Cajetan calleth that maner of invocation viz. expresly in his name which he prescribed to his disciples a little before his death and to all the true Israelits to the end of the world notum orandi modum But though the main scope of that place be to hold out these two different wayes of asking in his name the one formerly followed the other now prescribed yet it may rationally be thought that our Lord there doth also upbraid them for living too much by sense and that being too much taken up with his bodily presence they had too much neglected the spirituall improvment of his Mediatory office Albeit
what is cast into it And thus some though but a (a) Viz Pet. A. S. Jose 〈◊〉 I de theol spec lib. 3. cap 4 Hurtad metaph disp 12 sect 4. few give this as the only reason why Angels do not know the secrets of the heart viz. because the Lord will not concur with any creature for knowing the thoughts and secrets of its fellow-creature till the party himself consent that such or such a one should know and be made privy to his thoughts and that then the Lord only concurreth to the knowing of so much and by such only as the party concerned willeth and consenteth should be imparted and made known And thus angel-speech must import no more ex parte loquentis but a willing and consenting that others whether one or moe should know such and such a thought or desire and purpose of his heart I know none who of purpose hath disputed against this modern opinion concerning the speech of Angels only I find in M. Becan speaking to (b) M. Becan disputing against Scotus his assertion who thinketh that there may be species intelligibiles in the understanding without cognition vid. Bec. theo schol part 1. tract 3. cap. 1. quaest 10. another purpose two reasons that may be urged against it 1. it s miraculous for the Lord to deny his general and ordinary help and concurrence to the creature when it requireth it and is ready to work if not thus impeded and hindred 2. But if God would concur an Angel might thus search the heart and know what is in man which is Gods incommunicable property Ans 1. What is ordinary and constant ought not to be called miraculous especially when a publick good requireth it as here the good of man his preservation from Sathan that roaring Lyon that there may be some society amongst spirits c. Thus the earth and the water make one globe for the commodity of living creatures which is contrary to the natural inclination of these elements the waters naturally propending to be above and cover the earth but no such contrariety to any natural inclination can be alledged to be in the present case 2. To imagine an equal constant and uniform concurrence to be due to free and morall agents and that at all times and occasions is contrary to reason and experience and to the limitation Jam. 4.15 If the Lord will should the creature say we shall do thâ—s or that That debt and obligation which Jesuits and Arminians will have the Lord to ly under so that he must concur with second causes as they shall require and alwayes answer their beck and nodd is a most intolerable limitation of the most high and lofty one to the will and appointment of the poor weak ignorant foolish (c) Orthedoxi theologi nihilominus cum Thoma fatentur Deum quocies cum causis secundis concurrit non nisi congruenter naturis genio dispositioni ipsarum operari vid doctiss Twist de sci med lib 3. pag 434. Ubi optime expli cat quo modo Deus pro suo beneplacito possit immutare voluntatem homini lib. 1. pag. 170. concedit in Deo â—sse decretum quoddam generale de ciendis creaturis suis ad suos motus congruenter naturis ipsarum creature 3. I would ask whether it be not granted on all hands that one Angel cannot know the thoughts of another without his consent but that consent doth not add any light or strength to the intellective faculty of the other whereby he becometh more able to know what formerly he could not and therefore all must needs here acknowledge some special dispensation of providence whether it should be called miraculous or not we will not further enquire neither doth it concern us more then others As to the second the question is not whether an Angel might be so assisted as that he might search the heart which our famous Countrey-man Jo. (d) Nihil est in mente operatio scil quaecunque intellectus vel voluntatis vel quaecunque proprietas vel conditio realiâ— husus vel â—stius quin totum ita pateat angelo praeseuti non impedito sicut animae apparet albedo prasens per sensus Illud ergo dictum solus Deus novit abscondita cordium verum est universaliter ex propria persectione ita quod impossibile sit per aliquid impediens sibi lateat 〈◊〉 at Angeli muitos tales motus non noverunt propter defectum debitae presentiae mali angeli multa talia etiam praesentia non noverunt Deo impediente c. Scot. in 4. sent dist 45. quaest 4. sect ad 2. dico pag. mihi 472. Scotus long since taught with some limitations and in a qualified sense and know the thoughts but whether or not the Lord doth allow to him such a measure of light and assistance and doth remove all impediments so that he doth actually know and may at his pleasure search the heart of his fellow-creature And all here agree in denying that it is so neither will it follow from Sathans immediat influence which we affirm to have place only them when the Lord is pleased to remove the vail and permit him to look in And yet in the former case and supposiâ—g that there were no covering spread over the heart yet the understanding of Angels whether good or bad being of a limited and finite capacity could not 1. comprehend all the thoughts nor throughly and perfectly search the heart far less 2. the hearts of all men especally 3. when they do not advert and look in and 4. if the distance be too great and 5. when they are not viz. either before they arise in the heart or after that they are past O! but the infinit eye of God doth perfectly and independently search the heart he doth not need the assistance of any nor can any thing escape his knowledge so that he must know 1 all the thoughts 2. of all men 3. at whatsoever distance and 4. a fare off while they have no being and after they are past and before they have a being or did arise in the heart or could fall under the view of any creature and thus before we could know our own thoughts Ps 139.2 The Lord from all eternity did appoint and foresee what thoughts and purposes should be in the hearts of men and angells unto all eternity And so much concerning Sathans knowing and searching As to the other branch of the difficulty propounded at the beginning viz. concerning his power over the heart We Ans Albeit Sathan when the Lord permitteth him hath an immediate accesse to our most secret chamber and cabin and thus may cast his fiery darts not only towards but also up and down the house yet he cannot set it on fire though he may parly with the will and suggest his temptations yet he cannot (e) Latrare potest sollicitare potest mordere omnino non potest nisi volentem non
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
to joyn and contribute its assistance the understanding and affections as the main agents must then be set a work the zeal and strength of these and of whatsoever other faculties can be subservient unto the work must be let out the greatest seriousness and activity is here too little and all our graces should be awakened and all of them may some one way or other be here employed and exercised our faith our hope our love humility c. It were too large a field to speak particularly to all these but we shall only name a few and insist a little on faith as being very necessary to the right performance of this duty though little known or minded by too many Sect. I. Of the 1. attention 2. reverence 3. humility 4. sincerity 5. importunity 6. watchfulness and 7. perseverance required in prayer Ps 103.1 (a) Blessing and praise is commonly reputed a part of prayer however it is conjoyned with it and is of the same nature and requireth the exercise of the same faculties and graces Bless the Lord O my soul with all that is within me Ps 145.18 19. The Lord is nigh to all that call upon him in truth He will fulfill the desire of them that fear him Eph. 6.18 Praying alwayes in the Spirit and watching thereunto with all perseverance c. 1. WE should not need to spend time in showing that we must take heed what we utter before the Lord were it not that the false Church doth maintain and plead the cause of all formal and pharisaical professors It is not necessary saith their great Doctor Aquinas that we attend to every petition we offer up to God if we come to prayer with an (b) Intentio est actus voluntatis de qua dictum sect praecad attentio vere est actus intellectus de qua jam dicendum intention to seek God 1. Attention for by vertue of this intention which others call a virtual intention albeit the mind in prayer doth wander yet the prayer will not only 1. prevail but also 2. be meritorious and deserve an answer (c) Tertius autem effectus orationis est quem praesentialiter officit scil quaedam spiritualis refectio mentis ad hoc de necessitate in oratione requiritur attentio Thom. 2.2 quaest 83. art 13. in corp yet saith he 3. prayer without attention wil not stir up and quicken the heart to a spiritual frame nor inflame it with zeal towards God But Suarez either pitying his masters weakness or envying his liberality in yielding too much to the hereticks denyeth attention to be necessary to this spiritual refection as they speak for saith he the rude and ignorant people praying in an unknown tongue may thereby stir up their zeal and devotion But for confuting of this abominable doctrine of Romanists it would be remembred that there is a (d) Suar. lib 3. cap. 5. sect 5 6. cum tamen sect 2. dixerat ad spiritualem refectionem necessariam esse actualem attentionem esse per se tam notum ut nulla iudigent robatione cap. 4. sect 3. fatetur Bonaventuram recte dix isse valde indecens esse ut quis cum Deo loquatur ore alind meditetur corde talemque orationem nunquam a Deo exaudiri twofold attention virtual and actual 1. virtual which consisteth in the purpose and intention of the heart to be attent serious in the work which purpose and intention though it be not actual and in being yet is conceived to continue and abide until 1. either there arise a contrary purpose in the heart to divert the mind to some other subject or else 2. by our gross and supine negligence we suffer the mind so to be diverted and distracted with other thoughts that that distraction though it be not formally and directly voluntary yet indirectly and by just interpretation may be accounted voluntary Now albeit this virtual attention being neither of these two wayes interrupted may be usefull for clearing the case concerning distractions and wandring thoughts in prayer viz. whether they do nullifie and obstruct the whole performance or not of which Part 3. yet it is impertinent for clearing the present question concerning the act of the understanding that should be exercised in every petition we offer up to God for whatever be the success of prayer as to those petitions in which the mind was employed and albeit they prove not successess because in (e) Bonavent opus de proces Religion lib. 7. cap. 3. triplicem facit attentionem viz superficialem viz. ad verba literalem viz. ad sensum verborum spiritualem seu ad sen u n mysticum si verba admitâ—ant sed rectius Thom. loc cit tertium hoc membrum attentionis refert 1. ad Deum qui 2. ad rem pro quo oratur Sed noster Ames cas cons lib. 4. cap. 14. addit quartum quo ad nosmet ipsos dispositiones affectuum no trarum attendimus verum hoc genus attentionis potius spectat ad conditiones praevias cum hac attentione potius invig lemus intention dispositioni cordis de quibus diximus quam ipsi orarioni primum ac secundum includitur in tertio adeoque hoc terrium quo scil ad Deum ad rem attendimus est praecipuum ut loquitur Thomas maxime necessarium that same continued action with them was mixed some wandring and impertinent thoughts yet those other petitions then put up without attention may be rejected as unprofitable yea and as sinfull though of the free mercy of God in Christ pardoned And he who hath but half an eye may as palpably discern the popish tergiversation in this as in any other article while they labour to divert the dispute having the boldness to (f) Cum Thom. art cit affirm that all the arguments brought by orthodox Divines to demonstrate the necessity of actual attention do only speak of and conclude the necessity of this their virtual attention but I think (g) Suar los. cit cap. 4. Suarez hath gone more handsomely to work in dissimulating the strength of our reasons in not once mentioning them for the point which they prove so convincingly that the reader might apprehend that he saw no ground why hereticks should alledge what he thought not worthy of an answer while indeed as I think he knew not what answer to return yet those must be named they must not altogether escape so great a disputer but no wayes against him but to prove his conclusion concerning the necessity of that (h) Hanc dirtualem attentionem tunc solum desinere affirmat quando homo scions videns so de aliis cogitare non attendere non curat sed negligit vel directe vult illo modo dicere Suar. lib. 4. cap. 26. sect 13. virtual attention which is as we observed not only impertinent for clearing the present question but also deserveth not
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
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
Father through the Son and by the holy (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ghost that this noble way doth not by any natural result flow from that original order that is among those blessed persons but rather from that voluntary and eternal transaction among the persons of the ever glorious Trinity for the recovery of lost man I do not deny that many ancient and modern Divines do speak of this order of working as importing no more but that natural order of procession and subsisting in reference to some operation and work towards the creatures and having been at some pains in perusing the writings of such as seemed more subtile and inquisitive I mean the popish (q) If any will be at the pains to trace the School-men here how will they see them evanish in their empty speculations Their old Master Lombard some hundred years since hath involved them in a labyrinth from which to this day they cannot extricate themselves sometimes they seem to affirm that any person may send another yea and that one and the same person may send himself vid. Thom. 1. part quaest 43. art 8. quaelibet personae Dom. Bannez in his gloss which is more clear then the text mittit se vel aliam But when they would speak more properly and acurately they tell us that permissionem nihil aliud intelligunt nifi aeternam processionem alicujus personae divinae cum habitudine ad effectum temporalem And thus they maintain that the Father is sent of none but the Son to be sent of the Father and the holy Ghost by both It were an easie thing here to fill whole pages with the vain speculations of Lombard Scotus Thomas and others whom I have perused on this subject to whom I went expecting some satisfaction to this dark question from such learned men but I found that it was lost labour to expect any solid knowledge from such luxuriant wits and this is all they say for explaining how the Father is said to work by the Son and holy Spirit they send us to the mission of those persons from the Father and for explaining this they recur to their procession from the Father Schoolmen they sent me away with less satisfaction then I came to them here if any where we would beware of curiosity and rashness and we need not be ashamed to profess our ignorance in this as in many other points of our belief concerning this mystery therefore we shall in all modesty propound some few things for clearing this covenant and voluntary transaction which seemeâ—â— so fully to explain that which was rather darkned then unfolded by School-speculations And 1. it would be observed that great (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Basil apud Forbes pag. 49. Basil long since spake of an economick mission of the Spirit which can hardly be conceived but in order to this voluntary transaction 2. It s granted on all hands that the Father from eternity did enter in covenant with the Son concerning the redemption of man and why might not the holy Ghost be included in that covenant in reference to his work for the sanctification and salvation of sinners nay he cannot be altogether excluded unless we make him essentially to differ from the other two now those arguments that may be brought against this transaction in reference to the holy Ghost will as forcibly militate against that covenant and transaction between the Father and the Son 3. That designation of the Sons maner of working doth manifestly relate to his mediatory office and should we not also conceive the holy Spirit to be there designed as the comforter and in relation to that peculiar work which he undertook in that eternal covenant Now that the Son is there designed not as the second person of the God-head but as the Mediator and not as the efficient but as the meritorious cause the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the very phrase it self compared with the like phrase Eph 2.18 may evince This is it that the Scriptures do so often inculcat and this is so necessary to be known and to be alwaies improven by us when we draw nigh to God but as to their mysterious different natural maner of working though the thing it self and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be asserted yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the maner and way I know no where expressed as being above us and not very necessary for us to know but all that the Scripture saith concerning the different maner of working of these glorious persons may be applied to that gracious economy which the Lord would have us with admiration to consider and for our comfort improve in all our addresses to him 4. If their natural order of working be thus expressed then the Father and the Son may be thought to be remote causes and only the holy Ghost to work (Å¿) Unlesse the particles through and by be expounded by with as we did in propounding 9. Concl. which would make little for the purpose of these Authors immediatly 5. The difference as to this which is between the works of nature and grace doth very convincingly show that this different way of administration through the Son and by the Spirit doth not relate to that natural order of working but to this gracious economy otherwise the works of nature as well as the gracious habits and actions of the Saints might be ascribed to the Spirit as his work and might be said to be dispensed through Christ and for his sake That which here seemeth only to have difficulty is what is the fruit and special benefit of this economy as to the holy Ghost and what is it that thereby is superadded to that natural order of working which agreeth to him as the third person of the blessed Trinity Ans We may not think to satisfie all the cavils that carnall reason can suggest we should suppress and not give way to our curiosity nor labour to be wise beyond what is written and to that question we say no more but these two things 1. albeit that economy be voluntary and of free choice for who can give a reason that might have moved the Father to elect the Son to redeem and the holy Ghost to sanctifie any of the sons of Adam yet in that economy there is a respect had and proportion kept with that natural order that is among these glorious persons and here as in all Gods wayes there is a decency and fitness there is a congruity though no (t) Nulla ratio obligans vel determinans reason or motive which could oblige and determine the Lord for the Father having his being of none is sent by none and works from none the Son being begotten of the the Father is sent of the Father and acts as having in a special maner received commission from him and directs his actions and sufferings for the redemption of man unto the Father as a price and satisfaction
13.12 1 Joh. 3.2 CHAP. II. Of the withdrawing of the Spirit of deadness indisposition and wandring thoughts in prayer their causes and remedy ALL our light and strength our activity life and zeal being the fruit of the free Spirit of grace as hath been shown Part. 1. Chap. 9. We not being of our selves sufficient to think far less to do as we ought all our sufficiency coming from God alone 2 Cor. 3.5 If the Lord withdraw his Spirit and if the Spirit of (a) Rom. 8.10 life do not quicken and enable us for our our duty what deadness and indisposition must there be upon our spirit and how unfit and unable must we be for the work of the Lord and for any part of his worship We shall not then here separate the cause and the effect but we not being meer patients but by our folly and unkindness provoking the Spirit to depart yea and not only thus procuring this sad dispensation but also joyning and actively concurring and taking as it were the hammer in our hands for hardning our own heart shutting our own eyes that we might not see and casting water upon the fire that it might not burn we shall enquire after both sort of causes adding some few things for curing and remedying this evil and for our direction whilewe are under this sad tryal Sect. 1. How far the Spirit doth withdraw and why Joh. 6.63 It is the Spirit that quickneth the flesh profiteth nothing Psal 5.11 12. Take not thy holy Spirit from me uphold me with thy free Spirit WE shall not now speak of the case and state of desertion in the general what it is what be its kinds what are the causes what the symptoms and marks what the effects and wofull consequents of that malady and what should be done by way of cure and remedy that were a large field hath been the subject of several excellent (a) Mr. Boltons instructions for a right comforting c. Mr. Goodwins child of light c. Mr. Symonds desert souls case and cure c. Treatises but we shall only meddle with so much of that case as concerneth the present subject and now enquire how far the Spirit doth withdraw his help and assistance from the Saints in reference to their prayers and shall but in a word and very briefly speak to that and to the rest of the particulars in this and the following Sections because they fall in here occasionally and as in the by as also since they very much depend upon the case in the si of which now we cannot speak and the general grounds and purposes which belong to that head As to the first question here propounded how far the Spirit doth withdraw Let us 1. suppose against Socinians Papists and Arminians that the Spirit doth neither totally nor finally leave and forsake any of the Saints 1 Joh. 3.9 Joh. 10.28 29. Jer. 32.39 40. Heb. 13.5 c. 2. From the constant presence of the Spirit we may well collect his constant work and operation there is a necessary influence of the Spirit whereby the Saintâ— are supported and upheld the life of the new man is preserved and the (b) 1 Joh. 3.9 seed of God is kept from corruption and that influence is never denied or withheld from the Saints when they are at the lowest and in their worst and weakest condition when they have been sadly buffeted by Sathan and dangerously wounded by their lusts and after that little of life which yet (c) Rev. 3.2 remaineth in them is ready to die yet there is a secret hand that supporteth them so that they shall never perish Joh. 10.28 But 3. it is more diffâ—â—ult to determine whether as the Spirit alwayes worketh to the conservation of spiritual life So also to its operation acting and exercise and the work of the Spirit as to the former may be called upholding and conserving grace and as to the latter assisting and concurring grace Ans Albeit we did joyn with an (d) Mr. Symonds case and cure ch 4. pag. mihi 36. excellent modern Divine while he thus resolveth this question God never wholly denieth his assistance to a faithfull soul though some degrees of divine help be withheld so that the soul languish in a sort and sink into a state of deadness and auâ—ness yet there is life and that both habitual and actual Gods clock never stanos there is no such deliquium gratae no such swoun of the new man in which all acts do cease though a Christian may do less yet still he doth something and though he may lose some help from God yet not all Albeit I say we did grant what is here asserted yet these actings may be so weak and faint that it will be hard to discern and put a difference between them and our natural motions they may be so cold and liveless as if no fire had come from heaven and as if the Spirit of life had never breathed upon the soul nay though something of the new life and of grace might be discerned in those actings yet we could not assent to what is said by this (e) As the Spirit worketh alwayes to the conservation of spiritual life So it worketh ever to the growth of graces A Christian is over growing yea then when he seemeth to himself and others to stand at a stay yea to decline he groweth alway really though nor apparently nor equally idid pag. 26. Author concerning the constant growth of grace unless by growth he understand no other thing but the bringing forth and bearing some fruit though nâ—ver so small and little but this cannot be the importance of the word while we are exhorted to grow in grace 2 Pet. 3.18 And thus a man may be said to grow while he is lying on his death bed and while he is in the most languishing condition for even then he can elicit some vital acts and bring forth some fâ—uits of life and yet it would be thought a strange paradox to affirm that such were in a (f) And the instance of plants under the nipping blasts of the winter when the fruit and leaves fall off brought by that Author overturneth his conclusion for though then there be a tendency to growth yet there is no acttual growing but a dâ—cay growing condition there is no proper growth but when the habit fountain and principle doth receive an addition and increase But 4. what ever be said as to a total cessation from all acts of spiritual life and to an universal withdrawing of all assisting grace though a Saint under the most dreadfull storms and while he is at his lowest were never such an empty vine as to bring forth no fruit and though at no time he were so far deserted as to have all measure of assistance for every spiritual duty withheld yet there may be a total suspension of influence and assistance in reference to some particular performance and that it may be
so in the present case is too apparent and thus some (g) Mr â—ildershâ—nâ— on Ps 51. Mr. Love Treâ—t of mortification Divines observe that all the wâ—â—l David wallowed in the mire and till he repented of his murder and adultery his mouth waâ— shut and he could not pray and therefore after he had bewailed his sins he begs that God would open his lips and would uphold and streng then him with his free Spirit Psa 51.15 12. Guilt upon the conscience will make the sinner speechless when he comes before the Lord ah what can the rebell say who purposeth to go on in his rebellion dare he say and what elâ—e can he say Lord though I purpose to break thy holy commandments and to provoke thee to thy face yet withdraw not thy Spirit be not angry pardon my sin c. or if any had the impudence thus to mock the holy Lord would any imagine that the holy Spirit did help and assist him in such an hypocritical bold and foolish performance And since the Spirit may thus be provok't totally to withdraw his help and assistance as to our spiritual sacrifice and the offering up of our desires to God we need not descend to particulars for all that actual help and concurrence with the several steps thereof (h) Vid. loc 337. seq mentioned Part. 1. Chap. 9. may be denied and for a season withheld and suspended It would be here observed that this suspension of the assistance of the Spirit may fall under a twofold consideration 1. as our tryal 2. as our punishment For though he Lord doth not withdraw his Spirit but from sinners yet not alwayes for sin though we be guilty and sin may be called the (i) Causa sine qua non dispositiva imo meritoria cause and occasion of desertion that which of it self deserveth this sad stroke and makes us lyable to this sore trial for in heaven when we shall be free of sin there shall be no night nor ecclipses there shall be no complaint for the want of the influences and the light of this Sun yet the Lord doth not alwayes pursue a quarrel and for our sins withdraw his Spirit but for some other high and holy ends 1. the Lord like a Physitian will take down the body and draw blood to prevent the disease thus the Lord did so far withdraw his assistance from Paul as to suffer the messenger of Sathan to buffet him to prevent Spiritual pride and that he might not be exalted through the abundance of revelations 2 Cor. 12.7 2. As a teacher and instructer of his people he will withdraw his help to teach and warn them of their own weakness and inability and the need they stand in of a continual supply from the fountain thus Peter in the hour of temptation was so far deserted and left that he denied his Master thrice and with an oath Mat. 26.70.72 74. 3. As a soveraign Lord and Master (k) Mat. 20.15 who may do what he will with his own he will withdraw his Spirit for the trial of his honest servants and to give the world a proof and evidence of the reality and strength of their graces thus Job was left to Sathans buffering from within and without as if God had set him up as a mark at which he would shoot all his arrows Job 7.20 so that his soul choosed and had he not been by a secret hand of providence upheld would have embraced strangling and death rather then life ver 15. And yet the Lord all the while was not pleading any controversie against Job but rather offering him to the trial that his sincerity and uprightness might be brought to the light and made more manifest and that we hearing of his patience might learn to imitate it and seeing the issue and period the Lord put to his trial might be encouraged in the day of our trouble Job 1.8 Job 2.3 Jam. 5.11 But 4. though the Spirit doth not (l) Quod ad tritum illud Augustini Prosperi Deus neminem deserit nisi prius deseratur ab ipso Intelligi potest vel de desertione totali finali vel de desertione castigatoria ae quasi paenali si loquamur de homine lapso certum est omnem hominem â—ut loquitur Did. Aluarez de auxil div disp 58. sect 7. prius deseruisse Deum per peccatum actuale vâ—l orignale quam Deus illum deserat alwaies yet often and most usually he withdraweth for sin according to that threatning 2 Cor. 5.2 If ye forsake him he will (m) Not only in respect of outward blessings prosperity prorection c. but also in respect of inward and sanctifying grace withdrawing both the one and the other forsake you Our kind Father will withdraw and hide his face from his own children when they become unkind and undutifull and then desertion is a paternal chastisement and undutifull and then (n) But rather negative then positive and if we would speak strictly it is rather the suspension of an act but in that it doth flow from the holy counsel and appointment of God we may in respect of its original seu causaluer call it an act uâ— loquamur cum vulgo act not of meer soveraignty but rather of justice though not pure and vindictive but rather paternal and castigatory and mixed with much love and tending to our good profit and amendment Heb. 12.10 And thus there are as it were four kinds of substractions and withdrawings of the influence of the Spirit viz. 1. medicinal cauâ—ionary and for preventing of sin 2. monitory and doctrinal 3. probatory exploratory and for trial albeit the former two also in some general sense may go under this name and be said to be for tryal which thus is opposed to punishment which falls under the last sort of desertion which is 4. castigatory and as it were penal and by way of chastisement for sin we will not further prosecute the difference let us only observe that as it is more honourable and comfortable for the Saints to be cast into this furnace then to cast themselves into it to suffer according to the will of God then for their sin So usually there is some one or other circumstance and ingredient in the trial it self that hath much love in it or is some kind of mitigation and extenuation of that sad stroke or some thing in the issue for the greater advantage and establishment of such as have been under the trial thus Paul though buffeted by Sathan yet not foiled but keeps his ground though he was left to wrestle with the temptation yet not to become a prey to it and though Peter fell foully and most deplorably yet he was not left in the mire but instantly recovered by Christs look and though Jobs trial was very sore yet the issue was very glorious and comfortable But though the Lord thus may for holy ends known to
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
from one and the same root and may be cured by the same remedy which therefore we will not separat in this enquiry some of these are external and without us others internal and within us or proceed from us and among these some are natural which we cannot totally remove till this our house (d) Levit. 14.44.45 infected with that fretting leprosie be broken down and till we cast off this (e) Rom. 7.24 body of sin and death albeit by watchfulness and the diligent use of the means we may guard against their prevailing but other causes are more voluntary and occasioned by our sloth and negligence or some inordinat affection and lust again some of these do provoke the Spirit to withdraw and to smite us with a judicial stroke but others of these causes do of themselves in a special manner in-dispose the heart for spiritual duties and cast the soul into a sort of lethargy and deadness 1. Then as to the external causes we will not reckon the Spirit of grace as one for albeit upon his withdrawing this evil doth follow yet it is not his work nor is he the proper (f) Removens prohibens non est propâ—ie causa nec per se influit in effectum cause of it while he suspends his gracious influences which would preserve life and heat in the affections which otherwise of themselves like water when the fire is removed will return to their native coldness Neither 2. can the (g) Not the world but worldly mindedness and our lusts that fire world be properly called a cause of this malady for if there were no venome within us we would suck no poyson from its flowers yet in that it ministreth fewel to our lusts it may be called a material and occasional cause and albeit the creatures do keep their station and primeval perfection groaning and travelling in pain when they are abused by degenerat man and employed against their Maker Rom. 8.22 yet through our wickedness we make them and they now become to us wofull snares and temptations Neither 3. can (h) Though thus wicked men cannot so properly be called the efficient yet their society example c. may be reckâ—ned among the moral and formal causes as afterwards here Cause 14. wicked men be said to be the true cause hereof for though by their ill example society persuasion c. they may ensnare us and draw us away with them to sinfull courses which may provoke the Lord and harden our heart yet they can have no direct and immediat hand herein since they have not access unto nor influence upon the heart So that 4. Sathan is the only true and most proper external cause of our indisposition to pray deadness and wandring thoughts in prayer he being alwaies ready as a father to beget and as a nurse to dandle and bring up such an off spring to the dishonour of God and our hurt and mischief that he may either make thee weary of praying or God (i) Isa 1.14 weary of thy prayer and that thou mayest provoke him either not to answer or to answer thee in wrath when we are at prayer Sathan is most busie we may expect to find him at (k) Zech. 3.1 our right hand to resist us there is not a petition we offer up to God but is contrary to his interest and kingdom and therefore as on saith maxime insidiatur orationibus fidelium his main work and design is to cheat us of our prayers he is that fowl that is alwaies ready to catch away any good motion that is sown in the heart by the Word and Spirit Mat. 13.14 19. and when his suggestions cannot do the turn he will offer temptations and distracting objects to steal away the heart or will by his instruments raise some tumult to disturb and divert us as Act. 16.16 17. O! what need have we then not to separat what the Apostle hath conjoyned Jam. 4.7 8. and to watch against and resist the devil when we draw nigh to God But though he be strong and hath many advantages yet (l) 1 Joh. 4.4 stronger is he that is in us and if in his name and strength we carefully resist him he will flee from us ver 7. O! but the chief and main cause is from within this disease flows from our own bowels no infection nor contagion from without could harm us were there not a distemper and many ill humours within neither Sathan nor his instruments nor the allurements of the world could make us halt in our way to heaven were we not cripple and maimed in our own feet The first then and mother-cause the womb where all the other were conceived and the root that sendeth sap to all the branches is our original natural and hereditary corruption that old man and body of sin that enemy to God and all righteousness which lodgeth in the best Saint while on earth and which never is so far subdued and tamed but if we be not upon our guard it will be ready to interpose and to hinder us in all our religious performances this is that Law in the members rebelling against the Law of the mind whereof Paul complaineth Rom. 7.21 This is that flesh that lusteth against and is contrary to the Spirit Gal. 5.17 this is that byass that leadeth us away from and makes us turn aside when we are following after the Lord and hence proceedeth that natural levity and slipperiness that instability and unstayedness of our spirits that we can hardly fix and dwell long upon any spiritual object and that good motions are not so well rooted and abide not so long with us hence wandring and impertinent thoughts break in and that restless sea within still (m) Isa 57.10 casteth up mire and dirt to be a rub in our way when we are looking to the right mark Hence Pauls complaint and where is there a Saint that may not joyn with him When I would do good evil is present with me O wretched man that I am who shall deliver me from the body of this death Rom. 7.21.24 O! what need have we continually to watch over these vain instable and gadding hearts of ours and to look up to him and come in his strength who can unite our heart to his fear and establish it with his grace Heb. 13.9 Psa 112.7 Psa 86.11 c. But 2. if to this native constant and abiding sink and puddle be super-added any grievous sin and actual transgression against light and conscience as this will mar our acceptance So it will exceedingly straiten and dull our Spirits a guilty conscience dare not (n) It s a certain truth which hath been observed by some practical Divines viz. if prayer make thee not leave finning sin will make thee leave praying or make thee pray for the fashion and without life and affection look the judge in the face with such boldness confidence chearfulness and readiness as
otherwise it would then and never till then shall I not be ashamed when I have respect to all thy Commandments Psa 119.6 See Part 2. Ch. 1. and 3. The Lord will not condescend to treat and reason with us till we wash and make our selves clean till we put away the evil of our doings and cease to do wickedly and learn to do well Isa 1.16 17 18. and will he suffer us to plead with him while we are wallowing in the mire and lying in our uncleanness Ah! with what deadness and confusion of spirit must guilty and self-condemned sinners draw nigh to God and what cold formal and heartless prayers must impenitent sinners offer up to the holy just all-seeing and heart-searching Lord But since the honest servants of God will abominat such gross pollutions and by the grace of God are kept from them so that they do not ordinarily easily and habitually fall into and commit such sins and if at any time they be thus surprised yet will not lye in that puddle nor add impenitence unto their back-sliding the wicked one is not permitted thus to touch them 1 Joh. 5.18 therefore they should not think it enough that they are preserved from these conscience-wasting iniquities but should also carefully watch against those sins which are not so easily discerned nor much observed by too many and which are reputed to be rather infirmities then transgressions and the result of humane frailty rather then the venom and sting of the serpent in our bosom yea the Saints should especially guard against this sort of sins as being most exposed to such and in greater danger to meet with temptations that way Sathan knowing that for the most part it is in vain to tempt them to gross and scandalous iniquities and thus being more ready to fail and stumble where least hazard appears as 1. spiritual pride arising from our Christian priviledges and enlargement of dutits c. We will not insist on the aggravations of this monstrous as I may call it sin how unlike is the fruit to the root from which it springeth can darkness be occasioned by light and shall our graces become fewel to feed our pride Ah! remember that God in a special maner is engaged against the proud he will resist them (o) Vid. Leigh Crit. See in vec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is as it were set in battel-array against such Jam. 4.6 1 Pet. 5.5 O Christians do not thus lift up your selves lest God lay you low and while ye elevat your selves above others ye become as barren mountains exposed to tempests and storms it is to the plain valleys that God will be as the dew making them to bring forth fruit as the vine and to cast forth their roots as Lebanon Hos 14.5.8 compared with Jer. 31.18 19. There be many sower grapes which this wild Olive yieldeth from whence proceedeth 1. ostentation 2. affectation 3. singularity 4. contempt 5. censoriousness 6. rigidness and unmercifulness 7. untractableness stubborness and stifness of spirit c. these and such like cursed branches do spring from the root of ambition and pride and shall we think it strange if the high Lord who hath respect to the lowly know the proud afar off Psa 138.6 2. The Saints are in hazard to provoke the Lord by the sins of their holy things their dallying with duties and ordinances their formality sloth and doing the work of the Lord negligently and superficially c. See the causes of the Spirits with-drawing Sect. 1. 3. We come now to these causes which do as it were formally indispose and of themselves steal away the heart and make it unfit for a communion with God in any ordinance Such as 1. Earthly-mindedness if thy heart be too much let out upon the creature it will be straitned towards God the (p) Vid. Calv. in sphaer pag. mihi 228.616 Muler inst astr lib. 2. cap. 3. Moon must be ecclipsed when the earth is interposed between the Sun and it our Moon hath no light of it self whatever be said of that great Luminary in the heavens and therefore when the world goeth between and intercepteth the beams and influence of the sun of Righteousness what darkness and deadness must cover it's face Ah Christian dost thou not find the world to be the devils opium whereby he stupifieth the heart and indisposeth it for a communion with God when we live too much upon the world and suffer it to take up so much of our time strength and affections we are unfit to walk with God Ah! doth not our sad experience teach us that hardly can we get our hearts drawn up to God after an adulterous embrâ—cement of the creature if a Saint but bow the knew to the worlds trinity and cast a greedy look on pleasures honours and profits this as it will provoke the Lord to jealousie So it will steal away the heart and if these lovers once take possession there they will hardly be gotten driven out 2. Want of awe and reverence makes us careless in our approaches to God and makes the Lord to hide his face The (q) Apud Persas ut venerabiliores reges essent à vulgi conspectu se re movebant peccaro eopiam suo populo faciebant ne sa miliaritate frequentiae vile ceret regia majest as Greg Theolos de repub lib. 8. cap. 3. § 4. Persian and (r) Quod etiam à Parthis uâ—urpotur apud quos reges in ponâ—ralibus regiae oeclusi sub spetie majâ—statis delitescunt Alex. ab Alex gen dier lib. 5. cap. 14. Parthian Kings to shun contempt and that they might be the more honoured did keep a distance and were seldom seen but once or twice a year if the child forget to keep a due distance the father must not smile and dandle it as formerly then nothing but austerity and frowns that the unmannerly son may learn no more to abuse his fathers kindness and if we will not acknowledge the greatness of God it is justice with him to make us find his hand hence the Apostle while he exhorteth to reverence and godly fear representeth God as a consuming fire Heb. 12.28.19 See Part 2. Ch. 2. Sect. 1. Ah! shall the reverence and respect we bear to a meet man make us watch over our thoughts and take heed to our words while we are in his presence and shall we dare to speak to him with whom is terrible majesty and suffer our hearts to wander If the Lord did only punish this contempt by his withdrawing and going away from us and who would not turn his back upon him who did not more prâ—â—â— and value his presence what coldness and deadness must seize upon our hearts and this our voluntary deadness slowing from an irreverent and aweless frame of spirit is justly followed with a penal desertion which must be accompanied with a further measure of deadness and irrevereâ—â—â— 3. Hypocrisie and want
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
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
know that there is so much of the old root in the best that if the Lord with-draw his hand and with-hold the blessing neither rods nor mercies could do us good but the venom within us would suck poyson out of the most pleasant flowers and turn the most healing medicines into deadly corrosives Let us not then rest on our enjoyments though thou be a Son thy Father may grant thy desire in anger parents when most grieved and displeased with their children may give way to them and let them have their will without controll but ere it be long the father will chide his son and upbraid him for his medling and taking upon him and then the son if he be not an unnatural wretch could wish that his liberty had rather been restrained then his father in anger given way to his course and who among the genuin Sons of Zion would not rather choose to be under the rod then to have his hearts desire with the displeasure of his heavenly Father O! then do not mistake as if thou hadst with thy fathers leave and good will because thou didst ask and he hath answered thy desire for he may give thee in wrath as he did the Israelits Psal 78.29.31 thine own hearts desire and not with hold the request of thy lips Let us then examine our hearts and wayes and then rejoyce in our mercies let us observe the Apostles method 1 Joh. 5.14 15. and judge of our having and receiving by the audience of our prayers which must be known not by sensible demonstrations of providence but by comparing our prayers with the right rule viz. the will of God revealed in his commands and promises but if we proceed contrarily and conclude that our prayers are heard because we have the petitions we desired of him we may readily mistake and apprehend these prayers to be heard and answered whereby the Lord hath been provok't and dishonoured O! but when it is with us as it was with him Psa 21.2 6. when the Lord gives us our hearts desire and with-holds not the request of our lips and we rejoyce in his salvation and are glad because he lifts up his countenance upon us when these are joyned together then is our peace stable and our comforts solid but when we rejoyce in mercies and grieve the God of our mercies our joy will end in mourning Sect. IV. A modest enquiry after the reason holy designâ— and ends why the Lord delayeth or denieth the particular merey that was desired though he accept and answer our prayers Psa 30.18 Therefore will the Lord wait that he may be gracious unto you and that he may have mercy upon you for the Lord is a God of judgment 2 Cor. 12.8 9. For this thing I besought the Lord thrice and he said unto me my grace is sufficient for thee THe present question is not concerning the Lords hiding himself from the prayers either of the wicked or of the Saints that being the matter of the following Chapter but concerning such and such a way of answering the effectual fervent prayer of the righteous which must prevail and cannot want a return viz. 1. why the Lord for so long a time delayeth to give what he purposeth at length to give 2 why he denyeth and with-holdeth the particular mercy that was askt and will rather give some other thing which will be better for us in lieu and consideration of what was desired and thus will rather make a gracious compensation then grant the mercy in kind that was desired We shall begin with the last as being many a time the sad tryal and exercise of the Saints who not seeing the Lords design nor observing the compensation it haply being in spirituals which are not so easily discerned have been ready to apprehend such a dispensation to be in wrath and that the Lord hath hid himself from their prayers But here it would be remembred that our work is not to enquire after the meritorious and procuring cause which by way of demerit doth provoke the Lord either to deny or delay because although the Lord delay to give or deny what was askt yet he doth not as the question supposeth either deny or delay the acceptance and hearing of our prayers yea such a denial and delay is not only in mercy and love but by (a) See Sect. 2 way of answer to our prayers and he who knew no sin did meet with such a return to his prayers Mat. 26.39 42 44. And therefore now we must only enquir concerning the holy ends and gracious designs the Lord propoundeth in such a dispensation under which we would not have the castigation of his people to be comprehended for albeit in his purpose and in the issue that hath much love in it yet it being in it self grievous bitter and afflictive and not a fit (b) See Part. 3. Chap. 3. object of our prayers it cannot so properly be said to be given by way of return to them yet since it proceeds from love and may be very profitable to us and thus may be askt conditionally and comparatively as hath been (c) Ibid. shown we shall in the close add a word concerning it though still it would be considered that there is a great difference between this and those other designs which have nothing of anger and wrath in them and here the object it self being absolutely considered is (d) Malum paena evil a fruit and punishment of sin and a testimony of divine displeasure and therefore whatever be said of the fruit and event yet the thing it self abstractly considered cannot well be called a return and answer of prayer Now let us name some of those gracious ends for which the Lord denieth to give the particular mercy we desired as 1. the exercise of our faith and patience graces are giuen us for use as talents wherewith we should trade and gain and not to be laid up in a napkin to rust and corrupt and therefore its needfull that the Lord in his providence should offer occasions for their exercise as in the present case while he with-holdeth our hearts desire then in patience to submit to his holy counsel and still to depend upon him as it must be the work of honest supplicants So 2. it is their tryal thus the sincerity of their hearts and reality of their grace is brought to the touch-stone not only must our graces be exercised for their growth and encrease but also for their tryal and discovery and to give Sathan the world yea and our own hearts an evidence of their truth yea and sometimes of their strength and perfection if notwithstanding we meet with no sensible demonstrations yet we will believe God's Word of promise depend upon him and patiently bear a seeming repulse and denial 3. Hereby the Lord would draw our hearts off from the creature that we may enjoy a more fulâ— and immediat communion with himself he will cut off the streams
circumstances and thus those sins that are most grievous hell-like and conscience-wasting must especially provoke the Lord and mainly obstruct the acceptance and audience of prayer yet I know no sin that doth not deserve and may not procure this sad judgment But we would here take notice of the Gospel-condescension to the weakness and infirmity of the Saints for though the Law still abideth in force not only as a rule and as to its direction but also as a command and in reference to its obligation so that the least breach of the law doth no less now then while man continued in innocency and was able perfectly to fulfill and obey it deserve the curse and make us liable to the wrath of God Gal. 3.10 yet as to the acceptance of the person and performances there is a sweet mitigation in the new covenant that covenant of grace made with sinners in a Mediator and the tenor of the Gospel runneth thus If thou shouldst mark iniquities O Lord who shall stand but there is forgiveness with thee that thou mayst be feared Psa 130.3 4. when we have respect to all he commandments though we do not exactly fulfill them we shall not be ashamed Psal 119.6 When in sincerity we apply our selves to obey God in all things and fulfill his will our kind Master will pardon and pass over our infirmities what the Apostle saith concerning our particular duty viz. giving of almes upon the same ground will hold in every case and may be lookt upon as a general rule whereby we may judge concerning the acceptance of all our duties and service viz. When there is a willing mind and a performance out of that which we have or according to our power and ability it is accepted according to what a man hath and not according to that a man hath not 2 Cor. 8.11 12. The Lord doth not exact impossibilities of his (a) The wicked who are yet under the covenant of works though they be not yet solvendo as having through their own fault spent that stock wherewith their master intrusted them yet are still liable to the law and are obliged to answer according to their intromission people he will not deal with them in justice but having accepted a ransom and satisfaction from their Cautioner and being through him reconciled with them he will as a loving Father accept their honest endeavours pity their weakness and pardon and cover their infirmities and thus sins of weakness humane frailty and daily incursion will not marre not hinder the acceptance and success of our prayers but sins of wilfulness and stubbornness and of continued and countenanced laziness and negligence will be as a thick (b) Lament 3.44 cloud through which our prayers will not be able to pierce such sins have a voice and they will out-cry our prayers and in stead of the desired mercy will bring down the deserved judgment when we sin willingly deliberatly and presumptuously when sin lodgeth in the heart and is welcomed or as the Psalmist speaketh is regarded there the Lord will not hear our prayers whatever the sin be whether in it self greater or less though there be no little sin every sin being committed against the great God it may provoke the Lord to hide himself from our prayers the Scriptures hold out many instances and brand a multitude of sins with this wofull effect which are at some length set down by Mr. Gee in the fore-mentioned (c) Mr. Gee treat of prayer and divine providence chap. 4. sect 5. Treatise lately and seasonably published to give some clearing to this material and grave case concerning prayer-obstruction And since its certain 1. that every sin regarded in the heart deserveth and may procure this sad stroke and since 2. its as uncertain what is the particular sin which now and then doth provoke the Lord to hide his face neither see I any reason why we should as to the procuring and meritorious cause put a difference between this and other judgments and therefore the best resolution of this quaeree as it relateth to those personal prayers put up for our selves though Mr. Gee especially propoundeth the case as relating to publick prayers put up for the Church and people of God must be brought from within let us then examine our own hearts and wayes impartially and seek light from heaven and thus we may discover and find out the accursed thing for what man knoweth the things of a man save the spirit of man which is in him 1 Cor. 2.11 And not only is this the best course for finding out the ground of the Lords controversie against every man in particular but also for knowing and removing the cause why he contendeth with a Church or Nation for albeit there may be publick common and scandalous sins which should be publickly acknowledged and repented of yet that is not sufficient but every one must descend to his own heart and ponder his own wayes and forsake the evil of his doings and here there will be found a great variety and almost as many different causes as persons yea and sometimes it may fall out that the sole ground of the present controversie against a people may be some secret gross sin committed by one or some few among them as Josh 7.11.12 And albeit then Joshua and the Elders of Israel could not tell why the Lords anger was kindled against that people yet Achan might easily have found out the cause he knew that he had taken and where he had laid the Babylonish garment and wedge of gold But though we need not come to particulars yet in the general it would be observed that prayer-obstruction may be procured either by sin in praying or in him who prayeth as for the 1. viz. sins in or about prayer it self let us reflect on the qualifications and requisits of prayer held forth Part 2. and from thence judge of the defects of prayer and thus it will appear that those prayers do carry in their bosom an evidence and witness against themselves and a counter-pleader in which or with which is 1. pride and self-worth 2. hypocrisie and unsoundness 3. formality and lip-devotion 4. anger malice and envy 5. unbelief and distrust 6. base carnal and selfish ends c. 2. As for the other rank of sins which have not such a dependence upon nor connexion with prayer and yet may hinder and obstruct its acceptance and success these are of such a general latitude and extent that we know no sin that needs be excluded and excepted and so we need name none only let us especially guard against such sins as are most gross crying conscience-wasting and defiling which have most of the will and of deliberation in them and in which is engraven the deepest impression of ingratitude and rebellion and where such sins are given way to there must either be a total abstinence and cessation from prayer or else but a superficial dead and formal way
the season of prayer Page 681 c. When we deprecat sin we must prevail as to the particular askt Page 484 How a pardoned sin may be said to obstruct prayer Page 742 Sinâ—eâ—ity necessary in prayer and why c. Page 441 How the Spirit is said to inâ—erceed for the Saints Page 29 How the holy Spirit helpeth us to pray as we ought Page 328 As the Spirit alwayes abideth so he alwayes worketh though not as to the growth of grace Page 587 588 How far the Spirit with-draweth his influence in reference to prayer and why Page 589 How and wherefore the Spirit is quenched c. see the first Table Page 593 c. Spiritual mercies alwayes given when askt Page 486 The state of the supplicant considerable Page 401 Three grounds of the success and prevalency of prayer Page 300 Several grounds for supporting our faith Page 500 T We should pray for temporal mercies and how Page 182 Arminians and Jesuits cannot tell what they ask when they pray for temporals Page 187 Whether temporals should be asked in Christ's name Page 321 When do temporals become absolutely good according to Aquinas his conjecture Page 425 Whether we may pray for temporals with importunity Page 452 How should our prayers for temporals be resolved Page 712 We may not be anxious about temporals though we should ask them importunatly Page 719 The testimony of some practicall Divines in reference to the qualifications of prayer Page 549 The popish mystical Theology Page 645 Whether thanksgiving be a part of prayer Page 19 Thanksgiving in case of a seeming denyal an evidence of faith Page 526 Thanksgiving after the Lord hath heard our prayers necessary what it importeth c. Page 544 What things may we ask in prayer Page 179 How much time should be spent in prayer Page 685 The Saints prayers the Church treasure Page 295 After what order should we direct our prayers to the persons of the glorious Trinity Page 566 c. Truth and sincerity necessary in supplicants Page 441 The Lords truth and fidelity a ground of faith vindicated from Medina his impious gloss Page 503 U What is that vail the Lord hath drawn over the heart for hiding it from Sathan Page 356 Saints praying for the unconverted may plead the promise Page 486 Some causes of our unfitness to pray with some remedies Page 602 c. Unfitness excuseth not our negligence and omission of duty Page 637 The blasphemy against the holy Ghost unpardonable Page 239 W After prayer we must wait for an answer Page 535 Wandring thoughts their cause cure c. Page 602 When and what wandring thoughts hinder and marre the success of prayer Page 644 c. We must have a warrant to draw nigh to God and for what we ask from him Page 141 We must watch in prayer and after prayer Page 453 539 The Saints weary in but not of prayer Page 457 The wicked ought to pray Page 86 Some assertions concerning the wicked's obligation and ability to pray Page 88 Whether the wicked may ask in faith and plead any promise as having a right thereto Page 99 100 Prayer an act of the will Page 21 Witches say the Lords prayer backwards Page 452 Whether the Lord now worketh any wonders or miracles Page 508 Words required in prayer and how Page 20 Whether Christ now in prayer uttereth words Page 61 The Word of God how tasted by the unconverted Page 388 How the works of the unconverted may be said to please God Page 94 Whether in every act of worship we must conceive of God under the personal relations so that we may not conceive of him absolutely as the alone Jehovah first Being and Cause Page 581 Who is the true worthy and invincible man Page 696 Z Zeal required in prayer Page 442 Much zeal expressed by Pagans in their worship Page 449 A TABLE of such places of Scripture as are occasionally explained vindicated or illustrated in this TREATISE Ch. ver Page Genesis 1.26 588 2.7 64 3.6 612 15. 311 4.4 402 6.3 747 12.11 12. 600 15.1 2 24.14 172 32 25. 347 698 42.15 617 48.16 117 Exod. 3.14 556 10.17 297 20.7 641 9. 675 23.21 318 Â 396 28.36 38. 397 29.39 679 31.17 665 32.10 698 32. 229 Â 258 33.20 23. 554 34.6 7. 501 Levit. 9.24 332 10.3 641 17.4 5. 325 Numb 11.15 600 14.17 18 19. 518 Deut. 3.26 742 6.4 583 8.16 648 27.14 c. 666 30.15 19. 830 32.47 631 Judg. 5.12 621 31. 666 6.37 166 18.24 598 1 Sam. 1.15 18. 525 13.9 375 14 9 10. 172 16.1 250 252 17.9 10. 702 37. 519 2 Sam. 15 7. 371 31. 664 1 King 8.39 355 11.7 624. 8. 690 12 13 14. 742 21.39 707 24.10 13. 742 2 King 2.12 508 6.30 33. 610 655 19.34 319 1 Chron. 21.17 662 22.16 543 2 Chron. 6.30 355 26.16 19. 375 30.19 26. 415 36.15 16. 765 Nehem. 6.3 630 9.1 c. 690 3. 693 4. 693 Esth 4.16 17. 693 Job 1.8 590 2.15 671 3.3 600 5 23 677 6 8 9 662 9 11 710 11 7 8 9 553 15 11 623 21 15 830 23 13 823 27 9 10 407 541 Â 685 31 1 613 34 32 592 38 41 793 42 5 6 440 8 293 Psalm 2 8 59 264 5 1 412 5 751 6 4 319 7 9 664 9 10 518 10 17 410 11 6 721 16 6 2 18 41 744 21 8 763 22 1 563 25 10 715 11 318 27 8 805 13 526 32 6 744 34 9 10 715 35 13 490 37 15 709 16 425 40 11 319 45 1 413 50 15 639 16.17 22. 406 Â 564 51.3 8 10 11 12 Â 598 12 15 589 17 789 55 17 680 57 7 625 59 2 747 63 4 15 65 2 510 66 18 408 Â 521 738 19 722 68 28 685 69 3. 445 Â 693 22 708 71 14 680 73 22 718 77 4 612 78 29 31 732 79 6 809 80 10 11 595 81 10 521 83 16 665 84 11 479 Â 715 85 8 408 Â 535 87 17 174 91 11 12 365 95 3 742 102 1 c. 690 17 18 519 106.15 43 44 789 111 10 718 119 71 75 658 Â 478 122 319 164 680 132 10 319 138 6 607 140 8 665 145 16 14 19 793 Prov. 1 26 27 28 743 Â 744 787 32 708 3.31 34 765 710 6 2 618 7 14 15 372 10 22 201 13 4 618 15 8 401 Â 701 803 820 19 21 826 21 1 360 26 2 665 27 17 628 28 9 332 29 1 745 30 4 553 Eccles 3 1 11 677 5 2 400 Â 432 13 705 7 16 755 10 1 645 11 3 233 Song 1 4 337 6 439 2 13 14 682 Â 803 820 4 16 622 5.2 3 5 6 394 Â 594 7 5 6 682 Isa 6 9 10 777 11 9 264 26.3 480 29 13 14 432 38 14 319 40 31 636 43 11 557 24 417 45 19 242 Â 467 698 11 12 22 14 Â 699 49 14 15 563 55 6 681