of superstition and idolatry to be a cloak to cover their apostasie yea in the preface to that disput he grants that Saint-invocation is eximium adorationis genus And (f) Azor instit moral tom 1. lib. 9. cap. 10. Azorius saith that the Saints are to be worshiped Divinô cultu honore qui est relligionis actus And did ever any pagan go a greater length What can be given more to God then they allow to the poor creature for what use then serveth their distinction of Dulia and Latria Arg. 7 7. While Papists look on these Scriptures Lev. 17.7 Deut. 32.17 Ps 106.37 1 Cor. 10.20 How should they tremble be amazed and confounded at their creature-worship and invocation We do not read in all the Scriptures that the Israelits at any time professedly and purposely did worship the devil yea there were but a few of the Gentiles and these most rude and barbarous so far demented O! but faith the Lord in the places cited both of the Jewes and of all the Gentiles the most sober and intelligent who did worship and other but God they worshiped and sacrificed to devils If thou make an idol of the creature whatever that creature be in it self though very good and excellent yet it becometh a devil unto thee though the Jewes and Gentils might have made use of the same plea which Papists run to we have seen how Pagans take them to that same city of refuge and that the idolatrous Israelits did cover themselves with the same mantle we need not question while they worshiped the host of Heaven and sacrificed to the Queen of Heaven yet they did not forget the King of Heaven Thus after they had chosen new Gods and Aaron had said of the golden calf These be thy Gods O Israel yet he immediatly subjoyneth to morrow is a feast to the Lord Exod. 32.5 though Jeroboam said of the calves he had made Behold thy Gods O Israel 1 King 12.28 yet he still acknowledged the true and great God therefore he desired the man of God to pray to God for him Ch. 13.6 and sent to Ahijah the Prophet of the true God Ch. 14.2 But why do 〈◊〉 insist on particulars we have the maner of worship of all Idolaters whether Pagans or Israelites set down 2 King 17.33.41 c. They fear the Lord and serve their own gods they would give to the great God the first place and mainly fear and reverence him though they would allow to their inferiour gods and patrons some inferiour piece of service and worship But both they and Papists are in a grosse mistake while they estimate prayer to be an inferiour part of worship yea it is such an eminent part of it that sometimes to shew its excellency it s put for the whole worship of God as Gen. 4.26 Ps 79.6 Jer. 10.25 Isa 64.7 and thus also the place of Gods worship is called the house of prayer Isa 56.7 Mat. 21.13 Yea (g) Thom. 22. quaest 83. art 3. conclus art manifestum est quod est prepriae religionis actus Thomas granteth that its most certain that prayer is a religious act and all the (h) Vid. Thom. ibid. quast 81. art 1 2 3. School-men confesse that Religion hath God only for its object to which it must be directed And I would ask of Papists 1. where they do read any description of prayer in any Divine till these last and idolatrous dayes in which there is mention of any other object of invocation but God alone And 2. I would know what are these affections which they exercise and pour out in their prayers to God which they do not imploy yea as to the measure and degree in their prayers to the Saints Nay we shall hear how they do more reverence and religiously worship the creatures then the infinit Creator And (i) Est eximium adorationis genuâ— Bell. ord disp de â—eat Canoniz vid. Azor. inâ—â—â—t moral tom 1. lib 9. cap. 10. Bellarmine notwithstanding of all the fig-leaves he gathereth to cover the nakedness of the whorish Church yet is forced to confess in the very Porch to the dispute that Saint-invocation is a notable and eminent kind of worship And must it not then be as evident as the Sun to shine that Papists are egregious idolaters And then 7. Prayer according to the Scripture phrase Mat. 1.11 Ps 141.2 Rev. 8.3 4. by Divines Arg. 7 aâ—â—â— and modern is called a Sacrifice and the Apostle giveth it a distinguishing epithet for discriminating it from the Levitical Oblation while he calls it a spiritual sacrifice 1 Pet. 2.5 And so it must be more noble and excellent then these outward and material offerings It is not saith (k) Sacrificium verum non est quod ex arcâ sed quod ex corde profertur nec quod manu sed quod mente libatur Lactant. de opif. Dei cap. 2. one a true sacrifice which is brought from the coffer or herd but which proceedeth from the heart not that which is offered by the hand but by the mind and soul But it was alwayes unlawful to offer sacrifice unto any but to the true and living God and therefore it must be unlawful to pray to any but to him And (l) Thom. 22. quaest 83. art 3 orando tradit homo mentem suam De quam ei per reverentiam subjicit quodamodo praesentat And yet he makes it the subject of the following article to shew that we should pray to the Saints Thomas well proveth that it must be so because in prayer we offer up our heart and soul and professe our reverence and subjection to him to whom we pray But it were vile idolatry to offer up our heart and to professe the subjection of our souls to any creature and therefore it must be a strange abomination to pray to any creature Arg 8 8. O! that blind Papists would remember that we have an advocate with the Father who stands not in need of deputies under him or of agents to put him in mind of his clients plea 1 Joh. 2.1 Heb. 7.25 He cannot be so diverted or taken up with the multitude of clients and causes as to forget or slight thee he will not send thee to another he cannot he will not reject any who come unto him he hath such bowels towards his supplicants and is so touched with the feeling of their infirmities that they need not fear their cause shall miscarry in his hands Joh. 6.37 Heb. 4.15 O! let us then hearken to the exhortation ver 16. Let us in him come boldly to the throne of grace And wo to those deluded creatures who run to other advocates and patrons is he not as ready to undertake for thee as when he invited (m) Mat. 11 28. all those who were heavy loaden and weary to come unto him Can he weary of employment who is the same yesterday to day and for ever Heb. 13.8 and who ever
not pray for the measure of grace after that maner we pray for temporals Page 222 A third evasion confuted Page 223 Whether grace may be abused and become a snare ibid. And yet the adequat cause why temporals should not be askt absolutely is not because they may do us hurt and become snares Page 225 As to spirituals we may ask the thing and the condition though we may not ask conditionally Page 226 Whether we should submit and be content with a small measure of grace Page 227 We are not straitned in the promise but in our own bowels Page 230 How we should desire spiritual and how temporal mercies Page 231 Sect. III. For whom should we pray Page 232 Why we should pray for others ibid. We should not pray for the dead the popish Doctrine confuted Page 233 The blasphemy against the holy Ghost unpardonable the Rhemists confuted Page 240 Whether we may pray for such as have thus sinned unto death Page 239 249 Whether we may pray for reprobats as such Page 241 Whether in our prayers for others we may add this proviso if they belong to the election of God Page 242 268 Whether in praying for the salvation of others we may add this clause especially for believers Page 244 If the decree of reprobation were made known to us whether we might pray for such as we knew to be included in it Page 246 Whether the reprobat upon supposition that they knew the Lords decree and purpose never to show mercy unto them were notwithstanding oblieged to pray for themselves and to use the means Page 247 Whether a prohibition added to a known decree should lay a restraint upon us Page 249 There is a great difference as to the object of our prayers between those who are already cast into hell and such as are yet in the land of the living and under the means though they be reprobat Page 254 Whether we may pray for such in faith Page 255 Some distinctions for preventing objections with a brief recapitulation Page 257 Whether we may love those whom the Lord hateth Page 259 Ve must pray for all men Page 260 Distinctions brought by some Divines examined and rejected ibid. Some arguments for this conclusion with an answer to objections Page 262 We know not but the Lord may show mercy to all this generation Page 264 272 How the care of all the Churches lyeth upon every Saint Page 264 Whether we may pray for incorrigible enemies Page 268 Objections answered Page 269 Whether the holy Spirit will dictat a prayer for a reprobat and whether Christ while on earth prayed for such Page 269 Whether we may ask any mercy in Christs name for those for whom Christ died not Page 271 An exhortation to pray for enemies Page 272 We are in a special manner oblieged to pray for our relations for the Church of Christ for Kings and Rulers for the Kingdom and place of our abode for and with our families Page 274 Especially for such of those as are of the houshold of faith Page 277 As Pastors must pray for their flocks so they for Pastors and because too few do minde their duty it is pressed by several motives Page 279 The general point with it's several branches pressed by way of exhortation Page 286 The Saints prayers the Church-treasury Page 295 If thou pray not for thy self the prayers of others will not profit thee Page 296 CHAP. VIII We must pray in Christs name Page 298 We lye under a two-fold incapacity of drawing nigh to God and Christ hath removed both Page 299 Three grounds of the prevalency of prayer Page 300 Though we must pray in the holy Ghost yet not in the name of the holy Ghost but only in Christs Page 301 What it is to ask in Christs name ibid. Why we must ask in Christs name Page 304 How Gospel mysteries were known to the Jews Page 308 A confused knowledge is a medium between ignorance and perfect knowledge Page 309 What was the least measure of saving knowledge which was then necessary Page 310 The Gentiles not left without a testimony concerning the Messiah Page 312 The consent of the Popish School-men Page 313 Of their blind and implicit faith with four degrees of explicit faith from Suarez ibid. De necessitate praecepti medii Page 315 Whether any obtain for Christs sake who do not know his name nor ask for his sake Page 316 Whether the Jews did tender up their prayers in Christs name Page 318 Whether the Disciples did expresly pray in Christs name before his death Page 320 Whether we may be said to ask in his name in respect of the habitual intention of the heart Page 321 Whether temporals must be askt in his name ibid. A word of exhortation and reproof Christ our Altar and Priest his work constant and equal Page 329 CHAP. IX Of the help of the Spirit Page 328 Prayer the ladder that reacheth the heavens Page 329 The necessity of the help of the Spirit Page 330 Whether those who are not led by the spirit of Christ dwelling in them viz. such as are yet but under some legal preparations and on the way to conversion may meet with acceptance Page 332 How the Spirit helpeth us to pray Page 333 Mr. Baxter interpreted Page 336 The actual assistance of the Spirit is 1. to actuat 2. to strengthen 3. to direct 4. to encourage Page 337 There be many impediments both from within and without Page 338 The Spirit helpeth 1. to make choice of fit objects 2. to propose right ends 3. to pray aright as to the maner c. Page 340 Our confidence and boldness admitteth a latitude between the full assurance of faith and a probable expectation there is a middle hope Page 345 A word of rebuke 1. to the presuming Justitiary 2. to the blasphemous Atheist Page 346 A word 1. of encouragement 2. of exhortation to the Saints Page 348 Whether Sathan worketh immediatly or only mediatly on the mind and will Page 351 Arguments for an immediat impression Page 352 How Sathan representeth objects to the mind Page 353 Whether Sathan knoweth the secrets of the heart or hath power over it to bow and turn it Page 355 What is that vail the Lord hath drawn over the heart Page 356 Sathans immediat access to the heart needs not discourage the Saints Page 360 We are not enough sensible of the Lords bounty and tender care towards us in keeping this roaring Lyon in iron-chains ibid. Yet Sathans power and malice must not be made a cloack to excuse or extenuat our sins Page 361 Whether all sins flow from Sathans temptation Page 362 And whether all good proceedeth from the suggestion of good Angels Page 367 The consideration of Sathans power and malice should make us first humble secondly sober and watchfull thirdly to live in a continual dependance upon God fourthly frequent in prayer fifthly thankfull Page 564 It is not our fault that Sathan
possesse all things 2. Cor. 6. ver 10. All are thus put under the Christians feet and may be subservient to us and become as it were a staff in our hand while we are walking with God and toward the promised Land omnia vestra sunt saith Cajet in 1. Cor. 3. ver 21. h.e. Propter vos ordinaia ad vestram utilitatem All are his 1. Cor. 3. vers 21 22. the world the whole world is his Yea what is not yet known or discovered Could Alexander Caesar or he who was the greatest Monarch and Potentate lay claim to so much Sea and Land with all it's furniture all it's beauty glory and riches is too mean a portion for him who is (b) 1. Joh. 3.9 born of God The Heavens are his and may I not say Hell also though he shall never see that place of torment yet it is his talent which he may improve to advantage And yet all these great and excellent things are not all nor the main they are little they are as nothing they are not worthy once to be named in respect of those things which eye hath not seen nor ear heard 1. Cor. 2. vers 9. in respect of that Crown of life and glory 1. Pet. 5. vers 4. Jam. 1. vers 12. and that incorruptible and undefiled inheritance that fadeth not away reserved for him in the Heavens 1. Cor. 9. v. 25. 1. Pet. 1. v. 14. Thus O! ye despised and disconsolated Saints this is your allowance and great portion and these other things are but for our provision while we are in the wilderness and a torch to let us see our way and a staff in our hand while we are going home Thus the children of God are great Heirs indeed they are Kings Rev. 1. vers 6. All the Honours Riches and Pleasures under the Sun all corruptible Crowns wrapt up in one are but as a Cipher and amount to nothing in respect of this one thing They are verily happy and blessed who are thus happy and yet the prime of all their happiness and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consisteth in this that they have (c) 1. John 3. vers 9. fellowship with the Father and His Son Jesus Christ The Lord himself is our great all in Him alone we eminently enjoy all qui habet habentem omnia habet omnia He who can with David Psal 16. vers 5 6. say The Lord is the portion of my inheritance and cup hath reason with him also to conclude I have a goodly heritage This was the marrow of Abrahams blessing when called to sojourn in a strange Land that the Lord himself should be his portion and exceeding great reward Gen. 15. vers 1. Ah! would the men of this world have said is this all our portion and allowance Is this all the recompence we may expect O! How would they have slighted such an offer They could not exstract any consolation from it O! but saith the Lord to Abraham What thinkest thou of thy condition View thy portion and allowance I am thy Shield and wilt thou fear I am thy Reward and hast thou proven an ill Merchant Doest thou rue thy bargain now thou hast the full Ocean for leaving the empty Cisterns I who am thy inheritance am the Almighty God or as others but to the same purpose translate the words I am God all-sufficient there is in me not only an infinite self-sufficiency but also enough to satisfie the vast capacity of the reasonable creature which cannot be filled with any finite object My sufficiency shall be for thy satisfaction I am thy Reward and although thou must be an expectant for a while as to the full fruition of thy inheritance yet thou shall have something in hand I will not be as a stranger to thee in this thy Pilgrimage I will visite thee and all my Attributes shall be imployed for thy good my Mercy and loving Kindness shall follow thee my Beauty and Excellency thou mayest behold my Power shall uphold thee and my Fury and 〈◊〉 justice shall pursue thine enemies O! But may some with her John 4. vers 11. say the well is deep and we have nothing to draw with Ans It is true of our selves we have neither a vessel to hold nor a hand to draw but He who openeth the fountain and invites us to drink doth offer both to us He of His free love hath digged the well the Promises which hold out to us these living waters and Faith which is the hand are His free Gifts and unlesse He pour out upon us the Spirit of Prayer and Supplication that being as it were the bucket wherewith we draw we know not what to ask so that albeit the Lord honour us in calling for our help and in imploying us in His work yet all must come from Himself and when He rewards our work He (d) Deus coronat sua dona non tuamerita August de gr lib. cap. 7. hom 14. in 50. hom cum ab illo habeamue quicquid illi offerimus ex illo si◠quicquid boni sumus Serm. 1. in Psal 32. nobis 33. vers 4. inter pontificios vid. Durand in 2. Sent. dist 27. quest 2. crowns His own Gift But thus though we have nothing to offer to Him but His own as David and that people truly said concerning outward things and temporals 1. Chr. 29. vers 14. but we far rather and upon another account as to our Spiritual sacrifices yet He calls for our offering though we have nothing wherewith to draw yet He calls for our bucket that He may fill it He will have us to pray and He will perform our desires He will give to His honest Supplicants not some few things but whatsoever they shall ask Joh. 14. vers 13. and chap. 16. vers 23. He is God all-sufficient all that can make for the creatures happiness is eminently to be found in Him and efficiently from Him and all this good these great and excellent things which eye hath not seen nor ear heard must be conveighed unto us by Prayer and given in return to our Supplications That key wherewith (e) Jam. 5. vers 17. 2 Chr 6. v. 26 and chap. 7. vers 13. Elias did open and shut the doors of heaven must unlock all our Fathers cabins and the praying soul may choose what Jewel he will he may lay hold on eternal life and the immortall crown the hidden (f) Rev. 2. vers 17. manna and the white stone in which is engraven the new name which no man knoweth saving he that receiveth it 2. There is a fulness in Christ Job 1. vers 16. in Him are treasures all treasures of wisdom and knowledge but ah they are (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hid Col. 2. vers 3. Though the treasure be full yet it is lockt and where shall we find a key to open it It s hid and how shall the ignorant foolish sinner fall upon it Nay but why
want his armour and having his quiver so full of (b) The Promises are these arrows which the bow of Prayer discharges arrows he cannot want his bow give me children else I die said she in her impatience Gen. 30.1 O! But may the Christian well say let me pray or I cannot live What can the poor Pilgrime do if he have no provision Prayer is our money that answereth all things what though we be far from home yet the treasure followeth us it 's within a cry and Prayer can bring from thence what we can stand in need ask whatsoever ye will it shall be given unto you Joh. 16.23 c. Ah! How should a Christian live without his God and without his Saviour and how shall he live without his life that 's impossible O! but our life is hid with Christ in God Col. 3.3 And can there then be a distance and separation of him from God Nay pray he must he must look up 〈◊〉 God and lift up his soul to the Throne And thus some of the (c) Veteres cum Damaesceno de Fid. orth lib. 3. cap. 24. definiunt precationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ancient Doctors have defined Prayer a lifting up of the soul to God Vnto thee O Lord saith the Psalmist while he is presenting his supplication to God Ps 25.1 do I lift up my soul O! but the distance is great and where shall this holy man find a ladder to reach the Heavens O! but he was well acquainted with such a voyage and how quickly as with wings doth he mount up and approach the Throne and close with the King wrestle with him and at length prevail v. 2. c. v. 15. c. And as Prayer is thus so necessary and usefull for us so it is well pleasing and acceptable to God it is his delight Prov. 15.8 Yea sometimes it is put for the whole worship of God one particular because of it's excellency in place of the general as Gen. 4.26 Is 64.7 Mat. 21.13 O! How should we then blush at the impudence of the Roman Clergy who with their Patron (d) Thom. 2.2 quast 83. art 2. 3. Less Swar loc citand alii Sholastici ad locum Thomas Aquinas will question and dispute for and against in these points that are so certain and undenyable As 1. If it be convenient to pray 2. If Prayer be a Religious act and begin their disputes with a videtur quod non as if their trifling objections could render the negative any wayes probable or to have the least appearance of truth Yet herein they carry themselves suteably to their own principles For upon good ground it may be inquired if the Popish Devotion be convenient and if their lip-labour and moving of the tongue without attention and affection as we shall (e) Set part 2. chap. hear themselves confess yea and without understanding while they pray in an unknown language be a Religious act and deserve the name of divine Worship and we may confidently affirm that to dally thus in Gods service and to teach others to do so is a notable injury against the infinite Majesty of God an impious and blasphemous mockrie of the Omni-scient and holy One who must be worshiped in spirit and truth Joh. 4.23 and with the whole heart as too little to offer unto Him if we had more to give and too naughty to be imployed in His worship Nay this doth not only savour of the pagan and heathenish delusion that much babling is acceptable to God Mat. 6.7 but also of the Satanicall superstition of Witches and Charmers who are well acquainted with such sort of prayers as fit engines for accomplishing their hellish designes that kind of prayer being as it were the Devils A. B. C. which he first teacheth his schollars which he will indeed answer because they are abominable to God and that thus he may delude and allure these miserable wretches and keep them in his snare What kind of teachers then must these be that dare affirm that God will hear and accept such Prayers These must be the seducing spirits of whom the Apostle warneth us whose lot hath fallen in the latter times to beware 1. Tim. 4 1. who teach the doctrine of Devils having their conscience seared with a hot iron O! but you will then say what is the Prayer that God will hear and accept For answer we might bring many emphatick sentences and expressions of the ancient Doctours of the Church who in their meditations have rather been taken up with its excellency sweetness and usefulness then its nature and theorie which though they may suffice for stopping the foul mouths of Popish Casuists and Schoolmen yet they are rather Rethoricall commendations then descriptions of this great duty but of late since learning became more polished every one almost who hath spoken to this point hath given as it were a new definition and it were no difficult task in us to do the like But since all the diversitie is rather in words and phrases then in the matter we could wish that all would rest on that which doth most fully and clearly explain the thing and thus as we conceive in our Catechisme Prayer is excellently well (f) Joyning together what is said both in the larger and shorter Catechisme described an offering up of our desires to God for things agreable to his will in the name of Christ by the help of his spirit with confession of our sins and thankfull acknowledgment of his mercies Here 1. we have the act it self specified 2. The subject 3. The matter and object whereabout it is employed 4. The rule 5. The object to which it it directed 6. The incense that perfumes our duty and makes it acceptable And. 7. our help and assistance in this great work or thus In this our christian sacrifice we have 1. the oblation it self 2. The preist that offereth it 3. The thing we sacrifice and offer up 4. The person to whom we present this oblation 5. The manner how the rule whereby we are directed to make choyce of what we should offer 6. The altar And. 7. our guid leader and assistant Of these severally as the Lord shall enable purposing to add a word concerning the end and scope we should aime at in this performance in the qualifications part 2. Chap 1. As to that which followeth in the last words of this description concerning 1. Confession of sin 2. The return of praise for mercies It s certaine these must be joyned and intermixed with our petitions We must confess and then beg pardon and thankfully remember mercies already received that they may be blessed to us in the use and that by our ingratitude we obstruct not the bestowing of future and desired mercies And thus they belong to the compleating and as (g) Per â—â—ulationem intellig iâ— Apostolus 1. Tim. 2.1 orationem prepriissimesum ptam pro petitione quia vero
what we propounded from our Catechism where Prayer is said to be an offering up of our desires to God For though there may be carnal and selfish desires in the inferiour and sensitive appetite which is common to us with the bruits yet spiritual desires which are the only fit materials of an acceptable Prayer are proper to the will and rational faculty It is true we may pray for our daily bread but our motives and ends which specifie and denominat our desires must be heavenly and spiritual and we must ask from God which is beyond the sphere of the material appetite which cannot look up so high it being limited to sensitive objects upon suteable principles and motives And therefore it must be proper to the will to (m) 1. Pet. 2.5 spiritualize our sacrifices that they may become acceptable to God To the Question propounded Then we Ans That albeit in Prayer we should employ and stir up all that is within us to look towards God and to contribute it's assistance and help as that holy Man who was well acquainted with this exercise while he goes to praise and blesse God calls to his soul and all that is within him to joyn in the work Ps 103.1 1. The mind and understanding should bring in provision and matter for enflaming the heart with holy Desires 2. Our memories should present these Items and Bills of receipt from and Debts owing to God it should offer to the meditation a perfect list and catalogue of Sins and Mercies 3. The sensitive appetite should give in a Bond of Peace that it shall not disturb and raise tumults nor frame and give in a treacherous (n) Old Adam a vile Protester the sensitive appetite his factor and agent and the will byassed to his party and faction Libel and Remonstrance against such holy motions as the heart doth travel with and is in the way to endite and breath out before the Lord. 4. The outward senses should covenant not to offer to the affections such baits and allurements nor to cast in their way such golden apples as may interrupt and impede them in their motion towards the Throne and may call them back from heaven to earth 5. The will it self the main agent and leader must be set a work by spiritual aimes and intentions if the end and scope be base and naught the motion is lost though never so swift and vigorous and both will and understanding should be most serious in their attention 1. To the matter of their petitions 2. To the object to which they are to present them as having to do with Him who is the searcher of hearts 3. To the frame of the Soul the spring and rise of it's actings their fervency vigour and zeal c. But though thus we should call to all that is within us to help us a lift while we are to rouse and draw up our dead lumpish and rocky hearts with us to the Moâ—â—â—t yet only the will draws â—igh to the King and presents it's Bills of complaint our supplications and requests The heart is that vessel of honour 2. Tim. 2.21 fitted if sanctified and seasoned with grace and prepared for the Masters use It is the best room of the soul reserved to welcom and entertain it's King and Lord and while He maketh His abode there His host becomes a great minion Now he hath the Kings ear and may ask what he will it shall be given him And thus whatever attendants be employed to wait upon and serve tâ—â—â— King yet the Host is master of the feast and whatever befalls the rest his Bills must be satisfied his Suit dispatched and his Requests granted And thus Prayer doth formally and primarily consist in an act of the will and it is an offering up of our desires to God it is not the simple act of desiring For then to desire and to pray were all one and carnal voluptuous ambitious and avaritious men who have said to the Lord with these miscreants Job 21.14 depart from us for we desire not the knowledge of thy wayes and what profit should we have if we pray unto him even those men who are so great strangers and enemies to Prayer are big with desires having as many desire as lusts Every desire then is not a Prayer but a desire so and so qualified a desire directed and offered up to God But we must not imagine that our heart stands in need of a messenger to carry and present its desires before the Throne it hath a tongue to speak for it self Ps 27.8 And God understands and hearkens to its voice and will give a return Ps 145.19 Ps 10.17 Nay but saith (o) Thom. 2.2 quaest 83. art 2. ad 1. petitio quae ad rationem pertinet est quodammodo desiderii interpres Pet. a S. Joseph Id. Theo. Mor. lIb 4. cap. 2. depsecatio ordinationem quandam denotat ordinatio autem ut loquitur Tho dispositio ad rationem pertinet Aquinas our desires need an interpreter who must order and present them to God and that must be the mind and understanding and thus Prayer directly importing this ordering and offering up of our desires must be an act of the intellective faâ—â—â—y Ans With (p) Scot. in 2. dist 6. quaest 1. dist 38. quaest 1. sic loquitur utendo nutem sive ordinando ferre unum â—mabile ad aliud est vâ—luntatis sicut enim voluntas est reflexiva quia immaterialiâ—â— ita collâ—tiva Scotus that it doth no lesse agree to the will to order and dispose the means for the end then to the mind to deliberate about the means yea (q) Thom. 1. quast 107. art 1. in corp per voluntatem conceptus mentis ordinatur ad alterum puta vel ad agendum vel ad manifestandum alteri c. vid. loc Thomas himself speaking of the locution of Angels grants that it belongs to the will to present order (r) Ibid. ad 1. and referr yea and to expresse and manifest the thoughts of the heart for he (s) Sic Cajet ad loc cit alii non pauci Thomistae praeceptorem suum interpretantur will have the speech of angels to consist in this directing and willing their thoughts to be known to others and yet â—ere he will have the will to be blind and full of confusion as if it were sharp sighted when it looked abroad but otherwise did see nothing at home and within doors But that wee may not insist on such speculations I would ask to what purpose shall the heart call for such an Interpreter For 1. is not the heart well enough (t) Nolumus jam examini subjicire figmentum Philosophorum qui statuunt voluntatemesse caecam non nisi oculis risum teneatis amici alienis videre acquaint with its own desires if it be a stranger to its owne actings who will make their acquaintance Or 2. Doth the Lord stand in need
will be his Advocat but if he sin he who came to (e) 1 Joh. 3.8 destroy the works of the devil will not own such a one who doth the devils work But yet for thy comfort O mourning sinner it s written If any man sin c. It s true it is written that thou shouldest not sin these things write I unto you that you sin not saith the Apostle by way of preface and to ward off a mistake that we should not sin is the end and designe of all our rods and mercies of all the Scriptures and of Gods works towards us of Christs death intercession c. But yet if any man sin out of ignorance frailty c. Christ pitieth them he will not desert their cause he will not justifie them in that nor plead for a liberty for them to sin but he will plead for a pardon and that they may be preserved from sin there after Ah then beware thou abuse not this mercy and rare priviledge say not we will sin that Christ may pity us and plead for us it s a sure signe of a gracelesse soul to say let us add sin to sin that grace may abound how doth the Apostle abominat such a vile inference Rom. 6.1 Though the Lord to magnifie the riches of his free grace may make grace abound where sin hath abounded Rom. 5.20 yet if thou wilt cause sin abound because grace hath abounded it is an evidence that grace hath not and if thou continue in that desperat resolution never shall abound to thee and though Christ will plead for sinners yet if thou dare sin that he may plead for thee thou hast reason to fear that thou art none of those for whom he doth or will plead But you will say if Christs intercession be such a sure and exquisite ground of consolation and confidence the people of the Jews must then have been in a sad condition they being destitute thereof Ans There be two extreams which wee should here shun the one making it begin too early the other making it too necessary and laying too much weight upon it As to the 1. Some imagine that Christ before his incarnation did interceed and thus as God for then he was not man he must appear and pray for his people We will not repeat what hath been already said against that opinion only now let us briefly view the arguments already brought or which we conceive may be made use of for that strange as it appeareth to us assertion 1. It may be objected that we have the Mediators reverend interposing represented to us in that parable of vine-dressers interceeding with the master Luk. 13. beside what is holden forth by the typicall services pointing out Christs intercession Ans We need not now run to that acknowledged rule (d) Theologia symbolica non est argumentativa Symbolick Theology is not argumentative We must not extend a parable beyond it's scope and it is certain the (e) See Diodati English Divines Dr. Hammond c. intent of this parable was nothing else but to hold out the Lords long-suffering and patience towards that people and the inevitable ruine of all those who notwithstanding would continue in their unbelief and disobedience And as for the vine-dresser who interceeds that the fig-tree might be spared (f) Quisque suae vineae cultor Theoph. in loc Theophylact thinketh that every man is the dresser of his own vine (g) Cajet in loc Cajetan will have Michael the Arch-angel who saith he was set over the Jews to be their Guardian to be this vine-dresser Others as (h) Cultor vinea suus cujusque Angelus custos Theoph. ibid. Theophylact in his second conjecture will have every mans proper tutelar Angel to be this vine-dresser and intercessor the English Divines do think the faithfull Ministers to be their vine-dressers for they like (i) 1 Cor. 3.6 Exod. 32.31 1 Sam. 12.23 Amos 7.2 5. Paul and Apollo do plant and water the vine-yard and lâ—ke Moses Samuel and Amos do interceed for the people committed to their charge And Christ as Cajetan thinketh is rather the Lord then the dresser of the vine-yard But though we would yeeld Christs Intercession to be here adumbrated as certainly it was in several types yet that is so far from concluding the point for which it is alledged that it doth sufficiently confute the same For what is typified is not as yet exhibited and therefore these shadows as useless must evanish when we may behold the substance and truth 2. Object Sympathy is a main ground of intercession but there was sympathy flowing from a covenant-relation before the incarnation Is 63.9 In all their afflictions he was afflicted in his love and in his pity he saved them Ergo. Ans These words are spoken of the Father the Angel of whose presence is said to save them and whose Spirit is said to be vexed v. 10. as usually in Scripture the holy Ghost is called the Spirit of the Father so by the Angel of Gods presence there judicious Interpreters do understand the Mediator the eternal Son of God so that the former words cannot be meant of him according to that appropriation of works and attributes which is frequent in the Scriptures albeit it be certain that as to the thing it self which is here spoken of none of the persons of the blessed Trinity must be excluded And therefore we Answer 2. That this is a metaphorical and borrowed kind of Speech taken from the manner of men as the Jewish Doctors cited by the (k) See the English Divines and Dio. dati on the place English Divines well observe like unto that kind of expression in Deut. 32.10 Psal 17.8 Zech. 2.8 c. And therefore sympathy in the Lord Jehovah as a (l) A revâ—rend late Divine whose memory is precious in this Church whose arguments may be abused and drawn a greater length then they will go or were aâ— we may conceive intended by the Author doth grant what we have here alledged from him and which of it self is most certain and by that concession giveth us ground to interpret his assertion as spoken rather of a symbolick and typical then proper and personal intercession as may also further appear from the several replyes here made to what is objected from him and therefore do we now mention that judicious Divine not that we might confute but that we might thus essay to vindicat his assertion judicious Divine speaking to this purpose saith doth only import 1. That he knoweth the afflictions of his people 2. That he mindeth help to them and so this kind of sympathy cannot infer intercession otherwise all the persons of the Trinity must be said to interceed for us But that sympathy which we made the proper and immediat ground of Intercession was that real humane and proper Sympathy which is in the humane nature of Christ whereby he is said to be touched with the feeling
Where Dives bemoaneth his sad condition unto Abraham but dare not look up to God and present his supplications unto him But it was for no purpose to him to run to the empty Cistern after the fountain was stopped its folly to run to the Saints for help when the Lord himself doth hide his face And the scope of this parable so it s conceived to be rather then a History is to show how hopelesse and remedilesse the condition of the damned is and that they need not look either to God or man for help and relief You will say Obj. Is it not their duty to call upon God are they not as his creatures obliged to worship him Ans Their prison and bonds cannot discharge them of that debt Ans Every part of immediate worship should rather be considered as the creatures priviledge then duty though Subjects must wait upon their King yet they may not approach the Throne without a call Whosoever whether man or woman did thus come unto Ahasuerus into the inner Court he must die none was to be spared but he to whom the King held forth the golden Scepter Esth 4.11 And now the damned are (t) Luk. 3.17 chaffs and God to them is a (u) Heb. 12.29 consuming fire and he hath told them he will never stretch forth the golden Scepter to them and therefore they may not they dare not draw nigh to him they have lost that priviledge and prayer can be no more a mean to them of good whatever may be said of it under some subtile abstraction and the naked consideration of it as a duty which they little mind or regard and therefore the very thoughts of a communion with God and drawing nigh to him in any Ordinance must be a torment and abhorring unto them and though they may not yet it leaves not off to be their sin that they do not draw nigh to God because through their own fault they have brought upon themselves that cursed incapacity which now is (x) Peccatum paena peccati both their sin and their misery You will say did not the devil pray to God Obj. and ask a licence to plague Job Job 1.11 and 2.5 And did not the devils beseech Christ to suffer them to enter into the herd of Swine Ans Mat. 8.31 Ans It s one thing to (y) Petitio est quid communius quas◠genus precationis unde recte Swarez loc cit lib. 1. cap 2. sect 10 In hâc vero materiâ inquit oratio sumitur pro specie quâdam perfectissimae petitionis quae religiosa fit ad cultum Dei pertineat ideo per petitionem tanquam per genus definitur ask from God another thing to pray unto him though he who prayeth must ask yet every sort of asking is not a prayer unless it be a religious asking by way of adoration and worship it is a religious offering up of our desires to God as a part of that homage and service we owe to him and that thereby he might be glorified But Sathan did not thus ask from God whose worship and service he abhorreth and whom in all his wayes he laboureth to dishonour and therefore he cannot be said to pray unto him whatever he may ask from him Though Papists dare (z) Cum Thom. 2.2 quaest 83. art 3. dispute yet none of them are so impudent as to deny that Oratio est actus Religionis and that it doth import a religious adoration of God If you enquire how Sathan dare ask any thing of God whom he laboureth to dishonour in all his wayes Ans Though Sathan be already sentenced and sent to prison yet that sentence will not be fully executed as to his torment and confinement till the great and generall Judgment and therefore though now he be in everlasting chains of darknesse yet he is said to be reserved unto the Judgment of the great day Jud. ver 8. And therefore during this time of hard reprivall some links of this chain are now and then loosed and this (a) Rev. 20.7 3. prisoner is permitted to ascend out of the bottomlesse pit as an executioner of Gods wrath to deceive insnare and plague a wicked secure and rebellious world and he thirsting after mans ruin and misery and the dishonour of God may be permitted to ask a licence to plague sinners and to chastise the godly though he intend their ruin And the Lord in wrath to him and the vessells of wrath and for the tryall of his servants may give to him as his Lictor and Officer a commission and grant his desire and yet make his work become a (b) Some think that Sathans torment shall be the greater the moe be bringeth to hell and thus in some respect they are yet Viators and are reserved unto an additional sentence snare to himself and in that great day reckon with him for all his snares and temptations laid before the sons of men O! ye who are yet in the land of the living and under the use of the means when ye consider the case of the devils and damned praise God that your case is not as hopelesse and irrecoverable as theirs that the door is not yet shut upon you that ye may draw nigh to God that the King is yet on the Throne of mercy stretching out the golden Scepter unto you so that you need not fear to approach and present your supplications unto him O! Be of good courage may I say as they unto blind Bartimeus Mark 10.26 rise he calleth thee and if thou answer his call he will not he cannot in (c) Joh. 6.37 any wayes reject thee O! But take heed that thou mispend not and squander away the market day What knowest thou O man how soon thy glasse may be turned it may now be the evening of thy day O! then run that night surprize thee not O! run to the King for a pardon before this short day of thy reprivall be past I have read of one who being askt why he prayed so much O said he I must die O! remember this all ye that forget God that forget your selves and do not consider what ye have lying at the stake if you do not present your supplications to the King while he holds forth the golden Scepter unto you if thou make not thy peace with him whom thou hast provoked while thou art in the way thou wilt be sent to the prison from which there is no out-coming Mat. 5.25 26. Oh! draw nigh to God in time and consider your wayes before he come against you as an enemy to tear you in pieces when there will be none to deliver you Psal 50.22.15 Though ye would then cry to him it would be to no purpose he will laugh at your calamity and mock when your fear cometh as desolation and your destruction as a whirle-wind Prov 1.26 27. Though thou wouldst howl to God to all eternity though
up and what crop could then be expected from that stony ground Thou mayest indeed make some steps towards the right way and yet weary and sit up long ere thou come to it but canst thou tell me the man who took this course and constantly pursued it who continued instant in prayer and met with a repulse Let Antimonians then bark and declaim against duties and the use of the means God hath appointed yet rest thou on Gods Word who hath said (h) Mat. 7.7 ask and it shall be given you whoever thou art thou art not excluded unlesse by refusing to perform the condition thou exclude thy self seek and ye shall find knock and it shall be opened unto you But what ground of hope and expectation can these Seducers hold out unto thee if thou wilt not ask I know not Though the Lord hath been (i) Isa 65.2 found of them that sought him not yet there is none found of him whom he stirreth not up to ask so that if thou do not ask thou shalt never receive there is (k) I speak of the adult the Lord hath a way unknown to us for saving young ones none in heaven who were not supplicants on earth But Ah! though none of you do seruple concerning your duty and though you think your labour would not be lost yet how many of you are practical Antimonians though all of you abominate their doctrine yet too many of you make it the rule whereby ye walk ye will not speak against prayer yet whoever heard your voice in prayer except in a customary formal way ye will not condemn them who pray and yet will rather damn your own souls then pray ye dow not away with the doctrine of deluded sectaries and yet ye dance as their pipe playeth What is said of hereticks Tit. 3.11 may well be applied to such Atheists they are self-condemned they are (l) Rom. 2.1 unexcusable in judging Antimonians while they walk according to the rule they set before them I have too long insisted on this point But my main aim was to hold out a caveat for preventing this practical Antinomianisme which accompanieth an Orthodox profession and I will say no more now to the speculative Antimonians these wretched opiniators after I have mentioned their cruelty not only to the wicked in shutting the door on them but also to the Saints in excluding or as we may call it excommunicating them from this solemn and soul-comforting Ordinance yea then when they stand most in need of consolation to wit in their sad nights of desertion when neither sun nor moon doth shine upon them when the Lord withdraws the refreshing beams of his countenance and the sealing and witnessing testimony of his Spirit that (m) Job 29.3 candle of the almighty whereby we might be guided and encouraged in the greatest darkness occasioned by the ecclipse of creature-comforts when they are thus as it were hopelesse and helplesse when they cannot see to read their names written in the book of life nor discerne any seal at their charter and thus are in hazard to draw sad conclusions against themselves O! then must these (n) see Ephr. Pagit loc cit miserable comforters say to these children of light while they are thus walking in darknesse beware that ye draw not nigh to God since ye are not assured of your adoption and reconciliation for if ye have the least jealousie and suspicion the least scruple and doubt concerning his love ye may provok him to become a consuming fire unto you if you should draw nigh to him nay say they these legall terrors and spirit of bondage and the want of assurance do not only evidence some present distemper and fit of unbeliefe but also the want and absence of faith and therefore those doubters must be enrolled with unbeleevers and such must be (o) See Pagit loc cit legall preachers who exhort either the one or the other to pray CHAP. VI. Of the object to which we should direct our Prayers Whosoever calleth upon the Name of the Lord shall be saved Rom. 10. v. 13. How shall they call on him in whom they have not believed v. 14. 1. We will shew to whom we may and should direct our prayers 2. To whom we may not bow the knee not to Saints or angels nor to any other creature and accordingly this Chapter may be divided in two parts Sect. 1. To whom should we pray NOt only 1. the word of God and 2. the practice of all the saints but 3. the very light of nature these reliques of sound reason yet abiding in corrupt man and 4. the practice of heathens and pagans do clearly shew to the blindest ey that prayer and every part of worship should be directed to God for although the nations were foolish and ridiculous in their apprehensions of God yet whatever they fancied to be God to it they did present their supplications We need not then spend time in demonstrating so clear and unquestionable a truth for not only 1. Gods soveraignity in governing the world according to his good pleasure 2. his omniscience 3. his power 4. his mercy and tender bowels ready to pittie and relieve his creatures c. but all the grounds and reasons that hold out the necessity of this duty do also prove that it should be directed to God But whether or not we should pray to Christ as Mediator and perform any point of worship to him under that formality is questioned in the schooles I say that its disputed whether or not Christ should be worshiped under that reduplâ—cation and formality for otherwise its certain and will be denied by none who professe the name of Christ except the blasphemous Arrians and Socinians these fighters against the God-head of the Mediator and yet these do not agree in this amongst themselves Socinus himself with many of his Disciples pleading for the adoration of Christ against Franciscus Davidis and his party though not (a) Franciscus Davidis challengeth Socinus of idolatry for woâ—â—â—â—i 〈◊〉 ameer creature and Socinus denyeth that such should be acknowledged for brethren who will not worship the redeemer vid. Socin de ador Chris advers Christ Franken in epistol Hooâ—nb Soc. conf tom 1. lib. 1. cap. 9. consequentially to his principles all Divines I say whether Popish or Protestant agree in this that the Mediator should be worshâ—ped adored and invocated that we should trust in him and pray to him who is over all God blessed for ever amen Rom. 9.5 Yet there be two particulars that here fall under debate 1. under what formall reason and consideration Christ should be worshipped 2. whether or not our worship be terminated in his humane nature if it doth share with his God-head in that worship which is tendered up to the Mediator in whom the divine and humane nature are personally united But since these questions belong to another subject and here only occasionly fall in as
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
here on earth it shall suffice me to see and enjoy him hereafter in heaven withall addeth this pathetick ejaculation O Lord (g) Sit in aliâ— seculo non in hoe visio tua merces mea let a sight of thee in another world and not in this be my reward Yet 3. if the Lord should appear in any extraordinary work of providence we must not slight or despise such a dispensation It hath a voice and doth cry and we should hearken and observe what it saith I say not we should welcom Anti-christ though he come with signs and lying wonders 2 Thes 2.9 and that we should believe another Gospel though preacht by an Angel from heaven Gal. 1.8 we having a more sure word of prophecy whereunto we must take heed 2 Pet. 1.19 when we have the light of the Word for our direction we must not stay or alter our course for any dispensation of providence although extraordinary and wonderfull yet we should not altogether slight such rare and astonishing works of God they speak to us and we should ponder what they say they are our talents and we should improve them we should re-view our wayes and warrant that if we be following duty we may from such a reflection strengthen our selves and guard our hearts against that temptation which the Lord hath sent as that sign and wonder of the false Prophet Deut 12.1 2 3. to prove us but if upon examination we come to see that our course is wrong and that we have been set a work upon some mistake and that our zeal hath been without knowledge let us then thank God for it and turn at that warning We have a considerable instance hereof in those Jews who at the command of Julian the Apostat did essay to build again the Temple at Jerusalem against whom the Lord appeared by so many (h) Cluver hist epit pag. mihi 365. Pat. Symson hist of the ch â—mp in Juliano signs of his displeasure in these strange dispensations first a great tempest of winde and thunder and terrible earthquakes swallowing up the new-laid foundation of the Temple together with the instruments and materials they had prepared for the work and though thereby they were a little stopt yet they will make a second attempt And then behold 2. a fire rising from the foundation they were laying which continuing for a dayes space did consume the new work the work men and what necessaries they had again provided for the work and while as (i) Vid. Luc. Osiand hist eccl cent 4. lib. 3. cap 34. some report they will not yet desist but will make the third essay behold a crosse appearing in the air and in their garments which all their washing could not wipe away which strange dispensations as they did so far work upon them all as to make them leave off to prosecute that design any further so they did prevail with some to fall upon an impartial examination of their way whereby they were led in to see their error and taking that warning as coming from God did immediately give up their names to Christ The Lord's hand is not now shortned that it cannot work as in the dayes of old when it seemeth good to him he yet worketh wonders in the earth But though now it be more rare to meet with such signs and wonders yet there may be such a series and combination of ordinary dispensations as may deserve our serious consideration and the effect and product may seem strange and astonishing O! but let us take heed lest we be deceived by the working of Sathan that his signs and lying wonders beget not in us strong delusions and turn us not from the way of righteousness 2 Thess 2.9 10 11 12. 4. As for ordinary dispensations we have no warrand from the Scriptures or the practice of the Saints to lay too much weight on them or to expect light and direction from them And as it were a tempting of God to appeal to providence and the event and success of our undertakings for their justifiableness So it were no less rash and unwarrantable foolish and dangerous to be led by invitation from providence and to wait for that before we set forth The Lord might justly make thee meet with disappoint ment in the issue when success and a smiling providence in the beginning was the motive that led thee on If thou wilt not knock till the door be opened thou mayest wait long and ly without while all within was in readiness to have welcomed and kindly entertained thee and if thou be too confident in a promising opportunity he may send some blast in thy teeth to make thee strike sail and cause thy vessel return to the harbour empty Hamans promotion and moyen with the King did prove a step in his way to the gallows his advancement made him proud and became an occasion of his ruine Esth 3.5 and 7.10 and Joseph's fetters and imprisonment did lead to his advancement Joseph must be sold as a slave before he be a Father to Pharaoh and Lord of all his house Gen. 45.7 8. Yet 5. we dare not simply condemn the observation of the ordinary works of providence and generally conclude that no use may be made of these for light and direction in our way But to determine and set bounds here and say thus far may we go and no further and at such a time and occasion and no other is no small difficulty hoc opus hic labor est and knowing none who have gone before us in this enquiry we shall take the more heed to our steps and in modesty and with submission offer some few particulars which may occasion a more full disquisition by others 1. Then although it be certain that we should commend our wayes to God asking light and direction from him in every business we put our hands to that he would hold us as he did that holy man Ps 73.23 24. by the right hand and guid us by his counsell yet we cannot expect an extraordinary revelation or to hear a voice from heaven pointing out our way Neither 2. must we imagine that the Lord will blind-fold our understanding and violently draw us But that 3. he will deal with us in a suteable and convenient way making use of congruous means for perswading and alluring reasonable creatures to follow or to reclaim them from such and such wayes and courses And thus he doth direct us by suggesting to us or bringing to our memories such motives and arguments as will prevail with us and offering to our consideration such dispensations as may have influence upon our judgment and help us to right purposes and resolutions And to say that we should not thus ponder and improve such works of providence is in effect 1. to deny that we should take notice of Gods care and what our kind Father doth for us And 2. to say that we should not make use of our reason nor lay hold
rule so it s 2. constant perpetual and immovable we need not fear least the Lord abrogate and disannul it but that same hand of providence which now holdeth out to us what our hears desire may in a moment be lifted up against us that same hand that now seemeth to open the door may shut it when he pleaseth and crush thee if thou stand in the way Sect. 2. For what things and in what order and maner should we pray THe promise being such a sure ground and foundation of prayer we may safely go where see this star point out our way the promises are not only precious and exceeding great 2 Pet. 1.4 But also like the (a) Ps 119.96 commandments exceeding broad and of a large extent they go as far as a rational and sanctified appetite can reach The will I confesse may chuse every (b) Bonum est quod omnia appeâ—uus Arist Eth. 1. cap. good thing and the promise is of as large a compasse The Lord hath said that he will give grace and glory and are not these very large and comprehensive yet least any should complain he will leave no room for any exception but as he hath promised to give these great mercies so that he will withhold no good thing from his honest servants and supplicants Ps 84.11 Ps 34.9 10. Ps 23.1 Ps 85.12 c. and that he will preserve them from all evil Ps 1 21.7 that he will preserve their soul ver 7. and their body their going out and coming in and that he will not suffer their foot to be moved ver 8 3 5 6. Thus the promise excludeth nothing that is good and I know no good thing which we may not pray for Goodness by the Phylosophers is thought to be a relative property and in the Schools that is called good which is fit and (c) Bonum est ens ut conveniens non fibi ut ex ternâ—â—â—â— videtur manifestum sed alteri unde Hurtado ex divisione boni in honestum uâ—ile delectabile recte colligit bonum communiter usurpari pro convenienti quia inquit honestas utilitas delectatio dicunt ordinem ad aliud Hurt metaph disp 7. § 5. § 56. convenient which general may to good purpose be applyed to this case in divinity while we enquire what is good for a Christian and what he may claim and ask as being his by vertue of a promise viz not every thing which his lust doth crave but every thing that is fit and convenient and so good for him It may be riches pleasures honours c. would not hic nunc and at such a season be convenient for him but would prove a snare and therefore there is no promise that we can absolutely and peremptorily plead as a bond for such a supposed mercy The object of the promise must be some good thing bonum tibi there can be no promise made to thee but it must be concerning something which is good and covenient for thee otherwise it were rather a threatning then a promise O! If all our prayers and desires were thus limited and did carry alongst with them this proviso we would not be so peremptory in our requests nor so impatient under a repulse nor so ready to call in question Gods love and care and the truth of his promises when in mercy he refuseth to satisfie our lusts and foolish desires And O! with what confidence security and calmness of spirit might we roll our selves and all our affairs over upon our kind and provident Father who as he will not withhold what as good so will not suffer what is evil to come near us But as thou mayest ask every good so only what is good for no evil can be an object of love and desire but rather of hatred and aversation and so falleth not under a promise but a threatning and thus cannot be a fit material for prayer and supplication but rather for deprecation or imprecation But here we might speak to this question whether we may desire and pray for any evil whether of sin or suffering though not absolutely and for it self yet as it may be a mean for humbling of us and drawing us near to God There be few of those we have read who propound and none who at any length do speak to this material as we conceive case but since there be so many particulars which we must speak to in this Chapter we shall remit this to Part 3. and handle it amongst the cases Only let us from thence suppose that the object of our prayers must be something that is good fit convenient and profitable to us and that not only respectively and in reference to such an end but also absolutly and of it self at least negatively and permissively And thus it must not be evil either morally or physically it must not of it self be either dishonourable to God and contrary to his law or afflictive and bitter to us But as to what is thus good thou art not straitned either by the promise or the nature of this performance we have both conjoyned and meeting together in this center or rather diffused through this large circumferene Mat. 7.11 Your Father which is in heaven shall give good things to them that ask him We need not descend unto particulars these being so many and different whatever thou stands in need of what ever may be useful and profitable either for soul or body for this life or that which is to come for thy state and calling for thy present exigence and condition c. thou mayest ask in prayer and plead a promise for the obtaining of it All which good and desirable things are summarily comprehended under six heads in that perfect pattern which our Lord Jesus taught his Disciples Mat. 6.9 Luk. 11.2 a commentary and explication whereof we purpose not to offer now especially since that hath been often and fully done by many judicious and learned Divines But we shall reduce what we judged necessary to add concerning the object of prayer into two generals viz. of things and persons Of the first we shall speak here and of the second in the following Section 1. Then as to these good things and mercies which are the matter of prayer it would be observed 1. that these are either temporal belonging to our bodily and perishing being in this world or spiritual which do (d) For even these temporal things have a remote tendency and should by us be referred to such a noble end more immediatly concern the soul and our everlasting being and happinesse 2. Both spiritual and temporal mercies may be subdivided for some of them are more some lesse necessary for obtaining the aforesaid ends as amongst spirituals some are necessary for our being and spiritual life others only for our greater comfort vigor and activity in doing so amongst temporals some are necessary for our bodily being and life others only for the comfort better
accommodation and emolument thereof And accordingly the promises do and our desires and prayers should in a different maner respect these objects For clearing of which as being the main scope of this Section vâ—e shall lay down some few positions beginning with temporals and as to these first laying the foundation and shewing that they may be lawfully askt before we speak of the maner how they should be askt Concl. 1. We need not fear to go to our Father for a supply of all our wants as well outward and bodily as spiritual Thus our blessed Lord in that perfect pattern of prayer Mat. 6.11 Luk. 11.3 hath taught us to ask our daily bread and Agur by his example Prov. 30.8 doth warrant us to pray for food convenient and the Apostle exhorteth us to make our requests known unto God in every thing Phil. 4.6 And there be so many promises concerning these outward things and so many instances of prayers put up by the Saints registred in the Word especially in the book of the Psalms that it were not worth the time to insist upon citations having the constant practice of all the Saints as daily memorials of our duty and as so many torches to shew us our way Yea this seemeth to be one and not the least of these reasons why the Lord doth subject and expose us to so many wants and dangers that we may run to him for a supply of our wants and for protection from the evil we fear and we should look upon these as so many messengers sent to invite us as the famine did the prodigal to draw nigh to our Father We will not now digress to confute the old Manicheans who affirmed that only these temporal and outward things were promised in the old Testament with whom in this (e) Cateches Raccov cap. 5. per tâ—tum Socin praelect theol cap. 17. com in epist Joan. p. 207 210. Ossor inst rel Christi a cap. 22. usque ad 34. Smalc de div Jes Ch. cap. 5. p. 17.25 26. c. Sociâ—ians and (f) Remonst apolog pag 26 conf cap. 10 12. Sim. Episcop disp 12. de faedere Dei thes 4. disp de conven discri vet nov Test thes 5 20 31 c. Arminians do joyn albeit some of them would mitigate the mater by their distinctions while they tell us that the Scriptures of the old Testament do expresly and directly speak only of temporals so that the people of the Jews could not understand nor collect from thence any ground for beleeving a life eternal As if God had only proposed to that people a swinish and Turkish felicity Neither will we now meddle with these hereticks whom (g) Theophyl fol. 156. edit an 1533. in Joa 6.27 August de hereâ—â—b cap. 57. Psalliani pro Messaliani scriptum est câ—rruptissime inquit L. Danaeus in locum August raâ—iones quas subjicit videntur prâ—habiles sed Theophylactus ut moâ—ui voâ—at bos hareticos Mosselianos Theophylact calls Masselians and Augustine Psallians who on the other hand do teach that we should not labour or care for temporal and outward things herâ—â—e it would appear that they did teach that we should not pâ—ay for them were it nor that (h) Aug. loc cit Euchitae Masseliani signifie the same thing the one word being as to its â—riginal Syriack and the other Greek vid Danaeum loc cit Augustine tells us that they belong to the Sect of the Euchits who pleaded but I am sure not by their pâ—â—ctice that men ought alwayes and without intermission to pray and then surely no object whether temporal or spiritual must be excluded from those perpetual prayers And yet what we may not some one way or another care for especially as to those things that require our labour and endeavour for obtaining of them that we may not I would think pray for But in opposition both to Manicheans and (i) Those whom Theophylact calls Masselians others most usually call Messalians Masselians let us lay down this sure conclusion That godliness alwayes was and still is profitable for all things having the promises for things belonging both to this bodily perishing life and for that eternal life of glory which is to come 1 Tim. 4.8 It s true the antient people had many particular promises of earthly things which we cannot lay claim to The Church then being in her infancy was accordingly left under an elementary paedagogy and had a greater allowance of sensible and outward mercies as being more sutable to their condition as their ordinances were more (k) Heb. 7.16 and 9 10. carnal consisting for a great part in externals and in outward bodily performances so the promises and motives to obedience accordingly did more respect their outward state and condition here in the world then now under the Gospel when we being liberate of the yoke of these bod ly rites and ceremonies and light having arisen to us after these (l) Cant. â— 2.17 shadows are gone have more spiritual duties and more pure motives and encouragments Not that their performance were not also spiritual and as if these types had not pointed out Christ whom they were to eye in all sacrifices washings c. But because the maner of performance was much conversant about the outward man and sensible things Nor 2. That Christians have not the promise of this life and for temporal mercies but because they had many particular peremptory and absolute promises for such things which do not belong to us who instead of Canaan a land flowing with milk and honey have for the most part the crosse for our portion and badge here in this wilderness as being more profitable to us and more subservient to his glory who often maketh the (m) Sanguis martyrum semen ecclesiae ashes of the Saints the seed of the Church It s true the general promises made to that people do no less belong to us then they did to them for instance that word Ps 84.11 is no lesse true to day then when it was at first written the Lord being no lesse then he was then a Sun to comfort and a Shield to protect his people As the Lords hand is not shortned so neither is his bowels more straitned and narrow towards us Christians yea as to these temporal mercies And if they were as fit and convenient for us we should have them as certainly and in as great abundance But the thing indefinitly promised not being hic nunc and as clothed with such and such circumstances fit and convenient for us qua talis and as such it is not contained in the promise And thus though the Lord will with hold no good thing from them that walk uprightly yet he will not give such a supposed mercy but really a snare And thus in withholding of it he withholdeth not what is good but what would be evil We will not now enter the lists
with (n) Thom. 22 q. 83. art 4. in corp Omnes orationes nostra ordinari debent ad gratiam gloriam consequendam quae sosus Deus dat c. Cajet in locumâ— negat orationem non ordinatam ad consecutionem gratiae esse simpliciter orationem vel actum religionis Thomas and Cajetan whose words if rightly understood may admit an orthodox sense albeit to the first view it would appear that they denyed that temporals should be askt But (o) Guido de Ba. super lecreto part 1. dist 95. § Presbyteros cit sola aeterna petâ—nda esse decens enim est inquit ratiouabile ut ista-petantur a Deo non transitoria caduca sed part 2. causa 12. q. 1. § habebat docet temporalia esse petenda quo modo in quem finem vid. loc Guido de Baisio hath here fallen into such a manifest contradiction that I know not what can be said for his vindication but leaving that task to those of his profession we shall only propound one or two objections which might as we conceive stumble some weak ones Obj. 1 Object 1. We should be carefull for nothing for none of these temporall perishing things nor lay up for our selves treasures on earth nor take thought for our life what we shall eat what we shall drink or for our body what we shall put on it is pagan like to take thought for to morrow or to seek after these things Philip 4.6 Mat. 6.19 25 28 31 32 34. we must not labour for that meat that perisheth but only for the meat that endureth unto eternall life Joh. 6.27 and were it not to mock and tempt the great God and to prostitute one of his ordinances taking his name in vain if we should pray for such things for which we may not take thought care or labour Ans These and the like Scriptures do not cannot condemn all sort of care and labour for these things not a moderat orderly and subordinar care and labour for and provision of them for that is frequently enjoyned as a duty and hath accordingly been accompanied with successe and a blessing as we ought to be fervent in spirit serving the Lord so we must not be slothfull in businesse that concerneth the outward man Rom. 12.11 we should follow our calling and may work with our hands that we may have lack of nothing 1 Thess 4.11 12. yea and if any man do not care and provide for his family he is so far and in respect of his negligence which the very light of nature doth condemn worse then an infidel 1 Tim. 5.8 And thus we may well retort the argument what we may (p) August ad prob de ordeum hoc licer orare quod licet desiderare epist 121. desire care and labour for that we may pray for we may not put our hands to that work on which we should not ask a blessing and praise him when he followeth our labours with successe all care then is not forbidden but a carnall immoderat distrustfull excessive perplexing and soul-destroying care anxiety and labour when thus we seek these outward things and make them our idol when we prefer them to the Kingdom of God and dote upon them as necessary things which we cannot and will not upon any tearmes want this is a pagan-lik sin to be abominated by all who beleeve that there is a life to come and it is the bane of our profession that so many titular Christians do rather serve Mammon then the true God Obj. 2 and prefer the trifles of a perishing world to the uncorruptible and undefiled inheritance Object 2. That which we most desire and covet may prove most hurtfull and noxious to us (q) Evertore dom ostotas optantibus ipsis Dii faciles nocitura toga nocitura petuntur Militia ergo quid optandum foret ignorasse fateris Juven Sat 10. divitiae multis exitio fuere honores complures pessunaederunt regnorum exitus saepe miserabiles cernuntur splendida conjugia nonnunquam domus funditus ever terunt c. Thom. loc cit art 5. ex M. Val erio riches honors and pleasures have often occasioned not only the eternall ruine of the soul but also the shame misery and bodily ruine of who have enjoyed them in greatest aboundance Were it not then best and safest not to pitch upon any of these things but to hold in the generall casting our selves over upon the Lords holy and wise providence what he may make choyce of that which is good and expedient for us to have and enjoy Ans I have often with admiration called to mind the opinion of (r) Apud Platon loc infra citando though Plato there bringeth in Socrates speaking yet it s known to them who are acquaint with his wayof writing that be maketh Socrates expresse what be himself would say and did aprove some do cite this opinion from Thomas and Thomas from M. Valer. and all ascribe it only to Socrates but â—e who will goe to the first sountain will see that Plato was also of that judgment yea there may be some question concerning Socrates what was indeed his opinion he being only by way of supposition and because of that kind of writing by way of dialogue mentioned the work and words and often the maner and opinion being only Plato's Socrates and Plato concerning this particular their modesty and self-denyall and resigning themselves wholly over to divine disposal they would not prescribe to the Lord as not knowing what in particular to ask and therefore would only in the generall pray that â—od would give what is good O! how should such a consideration as this humble us who are often so particular and peremptory in our carnall desires that Fachel-lik we must have them satisfied or esse we must die through impatience and discontentment Many Pagans shall rise up in judgement against this generation and condemn it because of its worldly mindednesse O! If we did trust more to the Lord and were lesse peremptory in our desires after these things our earthly portion would be greater better and more secure and our way to the heavenly inheritance more easy sweet and safe yet we do not condemn the examples of holy men set down in the word nor the constant practice of the Saints who in their Prayers have named such particulars as they conceived to be needfull and convenient for them what others have done in this kind we may and ought to do we have particular promises concerning such and such temporall mercies and expresse commands to ask such and such mercies and therefore we may ask and name the mercy we stand in need of only let us ask with submission and in dependance on the wisdom love and care of our Father and in subordination to the one thing necessary and though we know not yet our Father knoweth what is good and expedient for us and he hath promised to give
why should it not also be conditionally askt and prayed for Ans As we have shown in what sense the promise may be said to be absolute so we shall now in answer to the question show 1. What it is to pray absolutely 2. In what sense the promise must be acknowledged the rule of prayer As to the first we are said to pray absolutely for any mercy not because the promise whereupon our prayer is grounded as to it's performance doth exclude all conditions or that we expect an answer without any consideration of him who prayeth not regarding any fitnesse or qualification in him to receive what he asketh for thus none of the Saints could be said to ask any thing absolutely not the immortal Crown for that will only be given to the righteous to him that overcometh c. not the encrease of grace for that is only promised to him that is faithfull in a little and grace as to it 's being and existence is not promised to believers for to them the promise is already accomplished but to the unconverted elect and those with whom we have now to deal do maintain that only grace it self is absolutely promised which cannot according to their hypotheses be askt absolutely because the unconverted to whom only such absolute promises do belong cannot pray in faith nor lay claim to any promise so long as they continue in that state Then to pray absolutely for any mercy must be nothing else but to pray for it 1. abstracting from all proviso's and conditions of expediency or subserviency to such or such an end 2. abstracting from all circumstances of person time place c. upon which it doth depend and from which it doth as it were borrow its goodness and thus to pray for it as a thing intrinsecally absolutely universally and indispensably good at all times and to all persons And 3. to be so peremptory in our desires after it that we will not compone nor bargain for any other thing in lieu of it And thus we should pray absolutely for grace and for its growth and encrease Who knoweth the worth of the least measure and degree of it all the gold and rubies of the earth are not worthy to be laid in the ballance with it who can set a price on it and appoint the equivalent it is of more worth and excellency then that a compensation may be made for it Thus we may not upon any terms sell or transact only we must submit and upon the considerations forthwith to be named acquiesce in that measure the Lord shall assign to every one As to the second how should our prayers as to the present case be conform to the promises for answer we offer these few distinctions 1. we would distinguish between prayer it self and the return and answer of prayer Hence 2. we should distinguish between the presenting or offering up of our desires and our expecting or waiting for an answer 3. Let us distinguish between a simple desire though never so intense and fervent because of the goodness and amiablness of the object and a confident desire grounded upon a Divine promise 4. Let us distinguish between the promise abstractly and formally considered and the object of the promise Hence these conclusions in answer to the question Concl. 1 Concl. 1 It is sufficient that our prayers keep conformity with the promises as to the object so that the matter of our petitions be the object of a promise This objective conformity was that which we estabilshed while we spake to the question in the general Sect. 1. And therefore we must not make a comparison between the promises and our prayers formally considered either 1. as to the acts for thus the promise is an intimation of the will of God to us and prayer an intimation and directing of our desires and the acts of our heart to God Nor yet 2. As to the maner nec quo ad rem nec modum rei the promise may be delivered conditionally and may include a precept requiring such and such qualifications in him who would lay claim to it from which our supplications may abstract albeit the supplicant must endeavour the performance of the condition to which the promise is entailed that he may obtain what it holdeth forth yea he may pray for strength to perform the conditions but then that precept cannot be the ground of our confidence nor the promise to which it is annexed but some other promise intimating Gods purpose to help and assist us in that work yea the precept as such and as it annexeth such a proviso to the promise is a rule of our duty but not a warrant for our prayer and thus we may absolutely pray for what is conditionally promised and when we pray that we may be inabled to perform the condition there must be a distinct petition having a distinct and another promise for the ground of our faith Concl. 2 2. Concl. We may pray absolutely for the measure and degree of grace albeit we cannot confidently wait and expect a return to our prayers but by reflecting on the condition required on our part and finding it wrought in and performed by us Hence Concl. 3 3. Concl. We may desire but we cannot confidently and in faith desire and ask till we thus reflect upon the condition and unlesse we desire upon the terms expressed or involved in the promise Concl. 4 4. Concl. Prayer may be absolute though its answer and return the performing and fulfilling of our desires be conditional the accomplishing of our desires and of the promises may depend upon a condition upon which our desires do not depend albeit we must look to its performance that our desires may be granted But it may be here enquired whether supposing the performance of the condition we may confidently and in full assurance of faith expect the fulfilling of the promise as to the very particular desired And what is the difference between our praying thus for grace and our praying for outward and temporal things which as all confesse must only be conditionally askt Ans As the Lord according to his good pleasure and to evidence the freeness of his grace doth shew mercy and bestow grace on whom he will so he doth give a greater or lesser measure of grace when and to whom he pleaseth Yet 1. The way expressed in the covenant is thy way the way prescribed unto thee and in which thou must walk if thou wouldst obtain the promised mercy Yet 2. if thou make conscience to perform the condition the want of mo talents is rather thy cross and tryal then thy (l) I do not speak of the original want of Gods image as if that were not our sin but of an acquired impotency as if that in the supposed case would be imputed to us according to the tenor of the covenant of grace sin and in the issue thou shalt be no looser because that more strength was not let out to
not idolize our comfort but must patiently wait Gods time of (e) Ps 4.6 lifting up the light of his countenance upon us But talents of grace being of another nature and our sanctification consisting in them and their right improvement we should be peremptory in our desiring of and praying for them and we need add no proviso or limitation And that servant might well have said O Lord though these two talents be enough for me and more then I can well improve yet let me have more grace and strength to improve them to the honour of thy name Yet I do not deny that we should submit unto and carry our selves patiently under the want of such and such a measure of grace 1. as it is our own losse and misery 2. in that our Lord will allow us no more provision for our journey nor intrust us with a greater stock and 3. in that the different dispensation of grace as to its measure and gradual perfection may serve though in a way unknown to us to proclaim the wisdom and glory of God his power and the freeness of his grace it s our part in humility to adore the depths of his counsel and in silence submit to all his dispensations towards us especially if thereby his glory might be promoved Moses his prayer Exod. 32.32 And Paul his wish Rom. 9.3 are patterns of a more illimited submission to any dispensation that might be subservient to that high end to be accursed from Christ is worse then to be a weak Christian and to be blotted out of Gods book then to want light to discover and whereby we might discern our names written there But abstracting from these considerations our desires after grace should be most absolute and peremptory and our endeavours in the diligent use of the ordinances for encreasing and strengthning of it should be uncessant and without wearying and as the want of a further measure of grace and strength doth render us lesse fit and able to serve God it should be mater of sad regrate and of continual complaints to him who as he is zealous of his own glory so will he no doubt pity such whose sad affliction is that they cannot serve him better Tantum possumus in negotio Religionis quantum volumus may admit an orthodox sense if we did more earnestly desire and diligently seek we would obtain (g) A word of application f O! let us praise the Lord who hath not dealt sparingly with us we are not straitned in the promise our charter is large and exceeding broad what canst thou desire either (g) 1 Tim. 4. 2 Pet. 1.3 pertaining to life or godliness which thou mayest not read in the promise or what is it that he is not ready to give if thou wouldst ask thou mayest confidently plead thy right thou shalt be no looser that thy party is thy judge he will own his own bond and will perform his word though justly he might cast thy bill over the barr and give out a sentence of forfeiture because of thy not performance of the condition and thus nullifying the contract which was mutual but as a loving father he will pardon and cover thy failings and will withhold no part of the inheritance because of thy bewailed infirmities and he who said I will give whatsoever ye shall ask will give whensoever and whatsoever thou askest But ah Though we be not strained in the promise yet we are (h) 2 Cor. 6.12 straitned in our own bowels our (i) Hab. 2.5 desires though they be enlarged as hell after the empty Cistern yet how easily are we satisfied how (k) Because inordinatly our desires not answering the excellency and necessity of the object immoderatly moderate are our desires after grace a little of that yea rather a shadow and picture of holiness contents us as much as will silence a clamorous conscience and may be a foundation for a false peace will do the turn Oh worldling why dost thou not consider that one day one hour one moment will rob thee of all thy earthly treasures This night O (l) Luk. 12.20 fool thy soul may be required of thee and to whom then shall those things fall which thou hast purchased with the lose of thy soul and the wrath of God Ah how many metamorphosed Nebuchadnezzars do live in the world yea in but are not of the Church and house of God who have the heart of beasts and are satisfied with the grasse I may say dung for such it will prove in the issue of the earth What wa st thou made for no higher end may not thy intellectual and immortal soul if thou wouldst reflect upon its nature priviledges and excellency rebuke thy folly and discover the vanity of thy purchase and travel But since thou must have these things why dost thou not then take the right course thou losest these trifles because thou seekest them first and givest them the precedency in thy desire and endeavour or if the Lord giveth thee them whilest thou so greedily covets them he giveth them in wrath and with his curse and thou mayest fear least while the meat is in thy mouth Gods wrath sease upon thee as it did on these Israelits Ps 78.30 If spirituals have the precedency then and only then are we in the right way to have temporals added as a blessing Mat. 6.33 Though then thou mayest desire these outward things because of their suitablness to thy bodily exigences and to supply thy necessities yet thou canst not desire them aright neither canst thou enjoy them as a blessing unlesse thy desire be 1. spiritual as to the motive the main and ultimate design 2. moderate as to the measure 3. conditional as to the maner 4. relative to the great end 5. subordinate also thereunto 6. submissive as to the event and 7. beleeving and mixed with faith in Gods care and providence in disposing all things to his own glory and the good of his honest supplicants But for spirituals there is no other measure of our desiring them but to desire them without measure In eo non potest esse nimium quod debet esse maximum What (m) Modus diligendi Deum est sâ—â—è modo diligere Bern. de dilig Deum in princ vid. Thom. 2 2. quaest 27. art 6. Bernard said of our love as terminated in God may well be applyed to our desire and endeavours after grace whereby pro modulo we enjoy and are united to God that the modus should be sine modo we should be boundlesse and unsatiable resolute fervent and peremptory in our affection we must (n) 1 Cor. 12.31 earnestly covet these best blessings Here the Poet did hit right (o) Propert. 1 eleg 3. Verus amor nullum novit habere modum True love when pitched upon a right object should be boundlesse and illimited Sect. 3. For whom should we pray not for the dead Whether and after what manner for the
with the rest of the members while they suffer and seekest not after a remedy it s a token thou art a rotten and dead member which must be cut off O! but Christ the head continually prayeth for all the members of his body and wilt thou not joyn with him hell and the world are enraged against them they have but few friends and shall these prove unfaithfull and not help them by their prayers whom otherwise they cannot profit wilt thou prove like Pharouh's butler whilst thou art advanced and hast moyen at court wilt thou forget the affliction of Ioseph if hitherto thou hast done so say with (b) Gen. 41.9 him I do remember my fault this day Albeit no Saint should be excluded from our prayers yet more specially we should remember the afflicted whoever be forgotten the sick child will be cared for affliction is a fit season for prayer and not only the afflicted should pray for himself but others should joyn and put up a prayer for him Iam. 5.13 14. But yet more especially we should compassionat persecuted Saints who suffer for righteousnesse sake though Moses Nehemiah Esther and Daniel might have enjoyed the pleasures which a Kings Court could furnish yet the affliction of Gods people did afflict their spirits and send them to the throne to interceed for their brethren You will perhaps say who is he that forgetteth the Saints Answ But it may be thou prayest not for them as Saints but as thy friends and neer relations if thou pray for any one as a Saint thou (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includit supponit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod enim alicuiconvenitqua tali necessario convenit omui ideoque a quatenus adomne vales consequentia vid Arist 1. Post cap. 4. must pray for all (d) Eph. 6.18 Saints self-love as it may make thee pray for thy self so also for thy relations amongst which may be many Saints but only the love of God can make the love his children as such and all that bear his image though never so mean and despicable in the eyes of the world and not able to serve or profit thee O! let us hearken to the invitation Isa 45.11 Let us ask of God concerning his sons the Lord calleth us and assureth us of successe only let us take heed that we forget none of his sons the father will not take it well that any of his children should be slighted as Joseph would not speak to his brethren till all were present so thou mayest meet with many frowns from the Almighty if thou come alone or forget any of thy brethren behind thee 6. And we shall instance no mo particulars The relation that is between Pastors and people do engage to the mutuall performance of this duty as for the Ministers of the Gospel as they are by their calling obliged so they will make conscience if of any thing to pray that the word preached by them may be accompanied with power for the conversion of the hearers that it may be received with meeknesse and reverence not as the word of man but as the word of the living God which is able to make wise the simple and to save their souls that they may not become unfruitfull hearers but doers that their fruit may be holinesse and the end everlasting life that they may grow in grace and in the knowledge of our Lord Jesus Christ c. Jam. 1.21 25. Rom. 6.22 Psa 19.7.2 Pet. 3.18 c. You will not deny that Ministers should pray for the people committed to their charge for whose souls they must answer in the day of accounts that they have laboured to feed them and rescue them from the snare of the devil and have watched for them and sought their good in every ordinance Heb. 13.17 2 Timoth. 2.24 25 20. But that the people should pray for their Pastor we do not too many will say see such reason or necessity nor is it very usuall Answ What dost thou talk of reason or necessity when may we argue from these if not in the present case and therefore hearken O negligent hearers who care not for your own souls but would cast all the care of them over upon the Minister to whom you deny your assistance in that work and ponder these few amongst many motives that may prevail with you to make more conscience of this so much slighted though most necessary duty 1. Thou canst nor prepare thy heart to hear the word and no wonder then though thou get no good by it if thou neglect this duty if the husbandman take pains on the ground he will not be wanting so far as his care and industry can reach to provide good seed and if thou desire and expect a blessing on the word which is the seed of immortall life as thou will labor to have thy heart which is the ground fitted and enlarged to receive so thou wilt by prayer wrestle with the Lord who is the great master and (e) Joh. 15.1 husband-man that he would enable his messengers that they may speak as the oracles of God in power and demonstration of the Spirit that a door of utterance may be opened unto them for to make known the mystery of the Gospel that they may speak boldly and may exhort and rebuke with all authoritie and may be instant in season and out of season with all long suffering and patience that they preach not themselves but Christ that they may take heed to their Ministy to fullfill it that they may be cloathed with righteousnesse being an example to the flock in word in conversation in charity in faith purity self deniall and holinesse that thus they may save themselves and those that hear them c. 1 Pet. 4 11. 1 Cor. 2.4 Col. 4.3.17 2 Tim. 2.15 Tit. 2.15 2 Tim. 4.2 2 Cor. 4.5 Psa 132.9 1 Tim. 4.12 c. if thou desire the (f) Pet 2.2 sincere milk of the word that thou may grow thereby thou wilt not forget the nurse if thou regard what seed be sown in the ground thou wilt not neglect to go to him who only can fill the hand of the sower and to say to him O! let us not have tares in stead of good seed if thou care for thy spirituall life thou wilt say O! let the stewards hands be full let him have an allowance for us that we starve not for want of the childrens bread 2. What are Ministers weak frail men subject to like passions as others are Jam. 5.17 Act. 14.15 and who is sufficient for such an high and weightie charge 2 Cor 2.16 and therefore as they have need to watch over their own hearts to take heed to ther steps and to be frequent and servent in their addresses to God so the people should wrestle together with them in their prayers to God for them Rom. 15.30 and thereby strengthen their hands against all the discouragments and difficulties they may encounter
Father wilt thou forget thy brethren and the rest of his children Thou who complainest that (x) Phil. 2.21 all seek their own things wilt thou seek for thy self and not for others Thou who professest that thou shouldst love thy neighbour as thy self how darst thou desire and ask any good thing for thy self and not also intreat for the same to thy neighbour Thou who regratest that in this sinning age the love of many waxeth cold why dost thou not pray more frequently and fervently Prayer would eat out malice out of thy heart and out of thy brothers heart if we would pray more for one another we would contend less who dare hate him whom he knoweth to desire and pray for his good and the Lord would draw his heart unto thee if thou didst more zealously lift up thy heart in prayer for him this fire kept alive upon the Altar would consume and root out the seeds of discord contention and jealousie Thou who professest great zeal to the glory of God in the salvation of sinners dost thou do not desire and pray for their salvation Thou who professest thy self a (y) Rom. 1.14 debtor to all men to strangers yea to enemies when and how wilt thou pay this debt if not while thou hast the key in thy hand to open thy Fathers treasure And what wilt thou give unto those or do for them who will not ask from another any thing unto them Thou canst not say thou hast not moyen or thou art afraid lest thou shouldest displease the King if you put in for so many for he himself inviteth yea and commandeth thee and complaineth of the selfishness and narrowness of thy heart and he takes it very kindly when thou hast a publick spirit in prayer when was it that Daniel obtained that Testimonial from heaven that he was greatly beloved was it not while he was praying for the people of God Dan. 9.20 21 22 23. And as for the prevalency of thy request if they be the children of God then saith the Lord ye may command what ye will for those Isa 45.11 and though they be a stubborn generation yea though they were persecuting Pagans thou mayest obtain something for them How oft did Moses hold off a visible stroke from the rebellious Israelites and reverse the plagues that were inflicted upon Egypt So often as he did pray so often he prevailed and when the prayers of the Saints do not prevail for removing an outward judgment nothing can help such are in a hopeless and helpless condition if Moses and Samuel Noah Daniel or Job will not be heard the case must be desperate Jer. 15.1 Ezek. 14.14 but what knowest thou O man but such a miserable wretch may belong to the election of God and that thy prayer may be instrumental for drawing him out of the snare And what mater of comfort should it be to thee if thereby thou didst gain a soul to Christ and if while thou appearest before the tribunal of Christ it be said to thee these are the men and women for whom ye did mourn and pray they that turn many to righteousness shall then shine as the stars for ever and ever Dan. 12.3 Oh parents look on your children wives on your husbands neighbour on neighbour and behold that which may stir thy bowels Ah! hast thou no compassion towards thy relations Alas it may be thou doest not pity thine own soul and no wonder then though thou prove not kind to others who art so cruel to thy self but if thou knewest the terrors of the Almighty and then considered the wofull condition of such wretches how couldst thou forbear how pathetically did the Prophet Jeremy lament when he did lay to heart the outward calamity that was to come upon the people of Israel My (z) Jer. 4.19 bowels saith he my bowels I am pained at my very heart my heart maketh a noise in me I cannot hold my peace And shall not the eternal and unless the Lord in mercy reclaim such inevitable ruine of your brethren and neighbours of the once beloved Nation of the Jews of so many flourishing Kingdoms of Turks and blind Pagans stir up the bowels of your compassion and send you to the throne of Grace to pour out a prayer in their behalf and though ye could forget strangers and such as live at a distance yet it is unnatural cruelty to deal thus with your friends and relations not to pity their deplorable condition nor to awaken those ye see sleeping securely within the sea-mark of Gods displeasure if you would cry mightily to God who knows but the echo of your supplications might allarm them and being conveyed by the arm of the Almighty rouse them up out of their brutish security But alas not a few are more ready to revile their brethren and to cry out against their faults by way of insultation then to pity and pray for them but though a Christian rebuke and loving admonition may be necessary yet thus to revile and reproach is a ready way rather to exasperate then to reclaim them O! but an affectionat fervent prayer to him who hath the hearts of all men in his hand may be very instrumental to melt a hard heart and to turn it to the Lord and do not say they are past remedy whom the Lord hath not as yet cast into hell do not bury them in the grave of oblivion whom the Lord continues in the land of the living what though they have lyen long in a dead Lethargy yet the Lord may revive them and breath the spirit of life and grace into them and make such dry a bones live Ezek. 37.3 4 5.10 11. What though thou hast prayed once and again for such a rebellious son such a wicked neighbour do not faint nor give over though the vision (b) Hab. 2.3 tarry wait for it Holy Monica continued instant in prayer for her son Augustine though she saw no success nor any change wrought in him but there was a compensation made for that delay and at length Augustine not only believeth but becometh a shining light in the Church While Paul did persecute Stephen prayes for him and God answered that prayer Christ while he was on the cross prayed for his malicious murdering enemies and in return to that prayer at one sermon preach't by Peter some thousands were converted Do not then say it were lost labour to pray for such and to what purpose should we pray for these who will not pray for themselves nay but thou shouldst the rather pity such misers who will not pity themselves If thou sawest a mad man not spare his own flesh wouldst thou look on and withhold thy help wouldst thou say he is mad and why should I hold his hands nay but thou wouldst the rather pity him because of his mad cruelty against himself Ah! What are desperate sinners but so many (c) Gal. 3.1 bewitched fools and mad men who are
supplicant and favourit of the great King though thou hast not purchased their mercies with thy mony Ah! what hath the poor begger to give for an almes yet thy request hath prevailed and thy prayers have gotten a gracious return though the Lord hath blasted all means we essayed for our deliverance from the oppression of usurping Sectaries yet the Saints by their prayers have had a hand in it and who ever take to themselves the glory of the work yet the Lord knoweth that Scotish men and women who with fasting and supplications were wrestling with him did obtain this mercy as a return of their prayers And the hand of the Lord may evidently be seen in it he bowed the hearts of some and turned the hands of others employing them against their heart to hold the sword for the terror of those who were in armes or might rise to oppose the work which they themselves did as much hate whatever was the design of some of the chief leaders of the English army who went from Scotland in that service yet it is well enough known that the generality of instruments deserved little thanks as going about a work they neither loved nor intended O then let all and every one of us pray that this mercy may be improven for the glory of the giver the honour of the King and the good of those who did wrestle at the th one of grace till they obtained a grant And as the Saints are thus great adventurers for others and send many packs to sea in their name so there be many that are imployed in their business and who agent their cause as they are great Factors so they are great Merchants as they adventure for many so many for them The care of all the Saints lyeth upon every Saint And how pressing a motive should that be for thee O (m) Heb. 6.17 heir of the promise to pray for others while thou considerest that thy trade is going on while thou art a sleep and in as many places cities and families as call upon the name of our Lord Jesus and how should thy heart rejoyce when thou lookest upon such a town and incorporation such a house and family and canst say that 's my shop there they are treading for me there some are praying and wrestling at the Thron for some one mercy or other to be bestowed on me And how should the consideration hereof stir us up to be more and more free in opening up our condition one to another that we may know what in particular to ask for one another the (n) I shall now offer to your consideration a motion made by a judicious Divine with his regrate that few or none make conscience to seek after that promising remedy held forth by him there In such a case viz. of Spirituall desertion Commend saith he thy condition to the publick ' prayers of the Church especially upon dayes of solemn seeking God if persons be sick and in danger of death then a Minister shall have a bill handed to him to pray for their bodily health but I wonder that amongst all our bills there are no complaints of soul-sickness Oh! beloved It would do a Ministers heart good as we say to receive a score or two of bills upon a sabbath day to this purpose one that hath a hard heart that hath been often heated and is grown cold again one that hath been long under conviction and finds no gracious issue of it one that cries aloud after God and can have no answer one that is assaulted with fearfull temptations that cannot get any evidence of Gods love and goes heavily all the day long c. desires their prayers It may be God expects ye should thus make many friends to speak to him that thanks may be rendred by many on your behalf as the Apostle expresseth himself in a like case 2 Cor. 1.11 c. Sym. Ford Spirit of bond and Adopt 2. Treat Ch. 15. Pag. 30. if the Saints do thus need the publick prayers of the congregation must not ignorant secure hard-hearted sinners stand in far greater need of this help with what seriousnesse and fervency should they commend their condition to the prayers of the Church but alas many will rather perish then complain of their case and danger want of this liberty and freedom is in great part I dare say the cause why many walk so uncomfortably many are weak faint and disquieted and are ashamed to tell what alleth them and God punisheth their pride with desertion and suffereth them to (o) Psal 68â—3 ly amongst the pots till they call for help from their brethren I have sometimes reflected on Job 42.8 to know why the Lord did commend Eliphaz Bildad and Zophar unto Jobs prayers adding a threatning if they should presume to offer up a sacrifice to him till Job did pray for them though they were holy men and had pleaded zealously for the Lord yet for their mistake and want of charity towards Job though they should pray God would hide his face till Job joyned in the work but we may to good purpose apply that place to this case it may be a pardon is sealed in heaven but the sense of it is withheld till some one or other Job do pray for thee the Lord may make choice of thy brothers prayer rather then thine own as the messenger by whom he will send the mercy thou longest for now consider who this Job was 1. He was an eminent Saint a great favourit of heaven Noah Daniel and Iob Ezek. 14.14 as Moses and Samuel Jer. 15.1 are recorded amongst the worthies of the great King and that rather because of their power with him then over men and the case was rare such as that there mentioned in which they could not prevail and obtain what they askt what meanest thou O Saint thus to mourn and complain is there not a Saint on earth to whom thou mayest commend thy case and if thou be living under the charge of a faithfull Minister whâ—â— can be more fit to minister comfort and be an instrument of good to thy soul The Lord will bless his own Ordinance and he will have thee to run to it but what ever good may be expected from thence thou mayest imploy the help of others the mo joyn in the work and the more eminent they are for holiness their prayers will be the more prevalent when two or three are met together and when they agree in the mater of their supplication though they be in different places they may expect a special blessing Mat. 18.19 20. Faithfull Abraham could have obtained mercy for the abominable Sodomits if there had been ten righteous ones amongst them Gen. 18.32 and meek Moses was heard and did prevail for an idolatrous stubborn and most ungrate people Exod. 32. Exod. 33. 2. Job was one whom those his friends had wronged they added affliction to the afflicted and pronounced a rash and uncharitable
nec modum illam consequendi fuisse paetefactum ita ut illud intelligeretur ab iis qui cam consecuturi essent nâ—m si nihilominus antequam Christus suum evangelium predicaret fuerunt in populo Dei qui sibi vitam aeternam pollicebantur eamque a Deo sperabant id non ex promissis dei aperte colligebant sed vel mystice interpretabantur vel prae summo atque innato immotalitatis desiderio ipsi sibi fingebant Socin commont in 1 Joan. 1â—4 Deum omnibus qui sub veteri Testamento sibi confisi sunt daturum vitam aeternam statuendum est non ex ullo promisso aut pacto sed ex sola gratia mera benignitate Smalc hom 3. in 1 cap Joan. albeit some of them out of an andent desire of immortality and from some probale conjectures did labour to perswade themselves that there was a life eternall after thiâ— and not only dare they averr this of the body of that people but also of the patriarchs prophets and most eminent Saints who lived before the incarnation of our blessed Lord yea and of John the baptist who pointed out Christ with the finger and who because of his clear knowledge of Gospel-mysteries is said as judicious Interpreters think to be the greatest of them that had been born of Women Mat. 11.11 John the Baptist saith (l) Johannes Baptista ipse illud quod resipiscentibus annunctavit non â—â—tis intellexit nec illud quod promittebat aliis Smal hom 4. Smalcius did not understand what he preach't and promised to the penitent And yet he granteth that those Jews who did trust in God did obtain everlasting life though not by covenant or promise but of the meer grace and bounty of God which doth not seem to agree well with what at another time he affirmeth viz. That they themselves did purchase (m) Modum expiandi peccata eumque non ita difficilem imo facilem admodum ostenderat sub lege Deus facilis est enim jâ—ctura pecudis Smalc resp refus Smigles cap. 31. pardon of sin and 〈◊〉 justâ—fiâ—ation and life by their sacrifices and offering up of beasts Thus daring in terminis to contradict the holy Ghost testifying that those gifts and sacrifices could not make him who did the service perfect as pertaining to the conscience nay that it was impossible that the blood of bulls and goâ—â—s should take away sins Heb. 9.9 and 10.4 only the blood of Christ could do that Heb. 9.14 But not purposing to enter the lists with those dreamers for answer to the question it would be observed that we may know truly what we know not distinctly and particularly Gospel mysteries were not hidden from the Jews albeit they had not such a measure of light as we to whom the Sun hath risen and doth shine as at the noon day they had light but it was as the morning twilight before the day which now we enjoy did dawn but will any be so childish as to argue and say that because they knew not so much of Christ and of the mystery of Incarnation 〈◊〉 we Christians therefore they knew nothing and were altogether ignorant of it There is a general and as they call it confused knowledge of a thing which is as it were a medium between ignorance and a distinct particular knowledge These may be truly said to know a thing who know not so much concerning it as others do and this general and imperfect (n) Christus non qua clare notus servat sed qua sincere vere agnitus jam vero Christum fuisse vere sincere agnitum in ecclesia Judaica nemo est qui possit negare quin totam neget Scripturam Camer praelect in Mat. 18.1 pag. 77. praelect de eccl pag. 237. knowledge of Christ then was as efficacious to salvation as that further measure which Christians now have 2. We would distinguish between simple (o) Distinguendum inter ignorantiam purae negationi pravae dispositionis ignorance and a false and erronious apprehension and opinion that imperfect and obscure knowledge of Christ which was in the mustitude and body of the Jewish Church might consist and was joyned with much ignorance but erronious opinions concerning Christs person kingdom sufferings c. such as were in the Apostles for a long time notwithstanding of the many large and clear sermons they had heard Christ preach these errors I say were not the proper and inseparable effects of their knowledge but rather of their curiosity oblivion carnal reasoning c. But if it be ask't how much the weakest beleever must then have known and what was the minimum quod sic of Gospel truths that then was fundamental and the knowledge thereof necessary to salvation Ans I think it were more pertinent and profitable for us thankfully to prize that measure of light reserved for us and diligently to improve it for our comfort and the honour of the giver then curiously to enquire what measure was dispensed unto and required in others and though we can say little for clearing what measure of light was then necessary to salvation neither needeth that seem strange to him who is but a little acquainted with these debates which to this day are amongst the learned about fundamental articles of Christianity what and how many there be but to as the thing it self that they did truly and sincerely know the Mediator and had so much light as to direct them in their way to God by him may appear 1. not to speak of Abraham who saw and rejoyced to see Christs day Joh. 8.58 or of the Prophets Patriarchs Kings and righteous ones who desired to hear and see these great things which the Apostles did behold Mat. 13.16 17. All these having received and seen though a far off the promises Heb. 11.13 from that first and as I may call it fundamental promise Gen. 3.15 that the seed of the woman should bruise the serpents head the promise made to Abraham and so often repeated that in his seed all the families of the earth should be blessed Gen. 12.3 and 18.18 and 22.18 Jacobs old prophesie of the coming of Shiloh and the gathering of the people to him Gen. 49.10 Jobs knowledge left on record that his Redeemer lived and should come to judge the world Iob. 19.25 If we would view the book of the Psalms how many clear sermons and predictions are there of Christs kingdom priest hood sufferings intercession c. And what is the scope of Solomons song but to hold out Christs love to the Church but why should I stay on particulars since to him all the Prophets gave witness that through his name whosoever beleeved in him should have remissiâ—n of sins Act. 10.43 and 3.18 But especially the Gâ—spel rather then prophesie of Isaiah doth so clearly hold out his nativity sufferings divine nature c. that such as will deny these who were so well acquainted with this
and his free grace in Christ held forth in the promises adventuring soul and a l upon it this may prove a sufficient ground of acceptable confidence and boldness which will prevail and will not be sent away from the throne of grace empty Here we may reach a word 1. to the proud Pharisee 2. to the mocking Atheist 2. to the disconsolat 4. to the enlivened and strong Saint First then from this point I may reach a rebuke to him who presuming on his parts and eloquence or with that boast ng hypocrit Luk. 18.11 on his own worth and goodness doth thiâ—k that he hath at home provision enough for the work and so mindeth nor neither seeketh help from above but dare draw nigh to God in his own strength Ah! what doth the Almighty regard the acting of parts and the moving of the tongue though with much art and elegance He knoweth the mind of the Spirit the meaning of the least sigh and groan poured out in his strength Rom. 8.27 26. but will not acknowledge or hearken to the voice of thy spirit it is too weak whatever conceit thou mayest entertain concerning its might and excellency to wrestle with and overcome the Almighty but (t) Isa 41.14 worm Jacob was strong he got power from above and in it he wrestled with God and at length prevailed and carried the day Câ—n. 32.25 he prevailed by weeping and supplication Hos 12.4 What strange weapons were these for a conquerour and durst the potsheard strive wiah his Maker the Angel of the covenant appearing in a created shape Ans Yes the Lord alloweth us to fight and wrestle with such weapons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 4.12 to strive as it were in an agony and not to faint nor give over till we get the victory Nay but we must not dare to wrestle with God but by his own strength Deus in Jacobo fuit seipso fortior God did lend Jacob more strength then he did fetch against him he did saith (u) Dicitur ergo Deus vinci a nobis quando virtute spiritus sui nos confirmat reddit in exâ—ugnabiles inâ—o facit ut trium phum agamus de tentationi bus si singula reputamus talis est tunc partitio ut Deusmajoreâ—â— partem suae virtuâ—isa parte nostra staere velit tantum sumat partem magis infirmam ad nos tentandos vel experiendos aâ—qui si Iacob suo marte pugnassâ—t non poterat ferre umbram ipsius Dei quin conciâ—eret redactus suisset in nihilum nisi opposita fuisset major virtus quam bominis hanc similitudinem inquit adducere soleo quando loquor de lucta quotidianis â—ertaminibus quibus Deus exercet pios quod pugnet nobiscum sinistra manu quod nos tueatur dextra sua c. Calvin comment in Hos 12.3 4. Calvin uphold Jacob and continually upholdeth the Saints in all their tryalls and combats with the right hand and fought against him only with the left But you will say Iacob is said by his strength to have power with God Hos 12.3 Ans There can be as (x) Nulius est melior titulus quam donationiâ—ut vulgo dicunt Deus solet in nos transferre quicq uid conâ—ulit ac si nosirum esset distinguere ergo prudenter necesse est hic inter viâ—tutem bominis quam habet aseipso id est a naâ—ura eam quam Dominus in ipsum contulit Calv. ibid. Calvin saith no better title then donation what strength the Lord out of his free mercy had bestowed on Iacob during the combat was Iacobs strength the Lord had freely given it to him and doth allow that it be called his O! but there is no prevailing over the omnipotent but by his own strength if thou draw nigh to him in thy pride thou mayest fear his hand he resisteth the proud and will not yield he is angry with them and they shall not be able to stand before him Secondly A word to the blasphemous Atheist who dare mock the Spirit of God rather then the Saints while he upbraideth them with having and being led by the Spirit and if any infirmity be espied in such that must be reckoned in the first place amongst the works of the Spirit It s true there is a generation of vile deluded sectaries who father all their wicked and enormous actings upon the holy Spirit I plead not for such monsters let them bear their own just punishment ignominy and reproach but for any upon this pretence to mock and flout humble self-denied and circumspect Christians who dare not brag of their having the Spirit but labour to maintain and prize his presence and to bring forth these fruits of the Spirit mentioned Ephes 5.9 Gal. 5.22 these mockers do evidence that they have not Spirit for if they had they durst not make a jeer of having it and if thou hast not the Spirit of Christ thou art none of his Rom. 8 9. thou art a dead man the sentence of death is already past upon thee and thou art destitute of the Spirit of life ver 13.10 and thy mocking the Saints is as if the dead could mock the living because they do live and have a principle of life I will not say with a learned (y) Mr. Baxter Divine that to mock the Spirit and to attribute his work as the Pharisees did Christs to the devil is that unpardonable sin against â—he holy Ghost but certainly it is near in kin to it and from thence our blessed Lord took occasion to speak of that sin Mat. 12.31 32. compared with ver 24. and let such mark that this unpardonable blasphemy is there called speaking against the holy Ghost O! but all those who live in the Spirit walk in the Spirit Gal. 5.25 let the fruits of the Spirit appear in your conversation let your goodness righteousness and truth (x) Eph. 5 9. stop the mouth of mockers dare ye also reproach his holy name all the balsphemies of Atheists do not so much (a) Heb. 6.6 put the blessed Spirit as it were to an open shame as the miscarriages of the Saints and these often prove and are called 2 Sam. 12.14 a great occasion to the enimies of the Lord to blaspheme Thirdly Rejoyce O ye (b) Zech. 9.12 prisoners of hope cast off your fears and complaints and do not say my sins are so many my deadness and indisposition for duty so great and my spiritual enemies so strong and fierce that my hope is cut off I have no strength to wrestle with such mighty adversaries and to remove such great mountains of impediments I grant if thou wert Helpless thy condition were Hopeless but all thine enemies are not able to stop the way and to intercept thy supplie from heaven what though creature-help did fail what though those pools were dried up yet thou mightest run to the full fountain the Lord himself is thy helper his Spirit will
be once stopt and a trade rightly carried on for eternity he will raise what storms he can and send out many pyrats either â—o surprize or draw it back again Many are the snares and temptations hinderances and impediments which the Saints do meet with in their way to heaven whereas hypocrits and formall professors go on in their course without opposition or difficulty But let none mistake as if hereby a pretence were ministred unto the laziness stoth and negligence of such as are in the right way certainly the zeal activity and diligence of those who are without shall stop thy mouth and make thee inexcusable in the great day if thou thus rest upon an orthodox profession and if thou be in Christ and art led by his Spirit (p) 1 Joh. 4.4 Stronger is he who is in thee then he who is in the world thou hast another kind of help and assistance for doing good then others O then let thy work be answerable If in any good motion we can discern one or moe of those wicked designs we may be jealous least Sathan have a hand in it and should guard against his devices which when espied may serve as so many marks and characters whereby we may know the print of his foot though he be disguised appearing in white rayment To which these few may be added 1. As to the matter If in prayer our desires be meerly or mainly selfish and natural Sathan may concur and blow up the coal of carnal heat within And thus there may be much enlargement of affections much fervency and importunity without the help of the Spirit as in that people Hos 7.14 when they assembled themselves and howled for corn wine Isa 26.16 and when they multiplied their prayers and sacrifices Isa 1.15 11. Esau may weep for want of an earthly blessing Gen. 27.34 though he undervalued and little minded the marrow of the blessing the love and favour of God But none can without the Spirit of God say with David one thing have I desired that will I seek after that I may behold the beauty of the Lord Ps 27.4 And with Asaph whom have I in heaven but thee and there is none upon earth I desire besides thee Ps 73.25 Who is able seriously to pray for help to pluck out the right eye and cut off the right hand and to part with his darling lusts and affections unless he be acted and strengthned by the Spirit of God Who can with Agar say give me not riches least they proven snare Prov. 30.8 9. unlesse the Lord breath into his heart such a desire Sathan will not help thee to (q) Mat. 6.33 seek the kingdom of God and his righteousness and in thy desires to prefer holiness to riches heaven to earth and Gods glory to thy own self-interest 2. As to the end Sathan may stir thee up to (r) Jam. 4.3 ask that thou mayest consume what thou gettest upon thy lusts but who doth desire any thing from God that he may be (s) Ps 35.27 magnified and that what he giveth may be employed for his honour unless he get help from heaven Only the Spirit of God can elevate our desires to so high and noble an (t) Of the ends of prayer Part. 2. ch 1. end and make us honestly obey the exhortation 1 Cor. 10.31 He who must do all must also pray to the glory of God and this of our selves we cannot do 3. As to the maner Sathan can stir us up to pour out absolute and peremptory desires for outward things and faint lazy moderate and submissive desires for grace Sathan makes us invert the right order and method he will not protest though thou ask mercy pardon of sins c. that conscience may be stilled and satisfied but thou must not be too earnest and anxious concerning those things and thy desires must not be boundless and illimited a little of grace saith he will do the turn and any kind of desire though never so â—old and formall is sufficient 2. Sathan can move thee to ask the world for it self and to make self thy last end but the Spirit of God must enable us to deny our selves and to ask outward things in subordination and in relation to the great end If Sathan prescribe our lusts must reign and grace must be the hand-maid and be only so far sought as it is subservient to our carnall ends and for a quiet and peaceable fulfilling of our lusts 3. Sathan can beget in the heart a child-like expectation and confidence though thou be a stranger he can make thee expect the portion of a son he will not suffer thee once to question thy state and acceptance least if conscience were awakened thou shouldst seek after a change But it is the work of the Spirit to beget in us childlike affections and make us love God delight in a communion with him and be loath to grieve him and he only can enable us to call him in truth Abba Father Rom. 8.15.4 Sathan can move thee to what is good unorderly by making thee leave thy place and station and invade another mans office (u) 2 Sam. 15.4 Oh! that I were made Judge in the land said Absolom and mayest thou say prayer-wayes Thus also Saul would offer sacrifice 1 Sam. 13.9 and Vzziah burn incense 2 Chr. 26.16.19 They would go out of their own sphere and exercise the ministerial Function wherefore the Lord justly punished both the one and the other It was good and a commanded duty to offer sacrifice but it did not belong to Sauls office it was fit that supplication should be made to the Lord but it belonged not to Saul to do it in a publick and ministerial way as it would appear Saul then did v. 12 it was necessary that incense should be burnt before the Lord but it did not appertain to Vzziah as Azariah told him v. 18. but to the Priests the sons of Aaron who were consecrated to that office But the Spirit of Christ moveth orderly making us to contain within our own sphere and to abide in the same calling wherein we were called according to his commandment 1 Cor. 7.20.24 A heart acted by the Spirit can with David Psa 131.1 say when he maketh his supplication to God O Lord my heart is not haughty nor mine eyes lofty neither do I exercise my self in great maters or in things too high for me The Lord will have all things done decently and in order and is not the author of confusion 1 Cor. 14.40.43 and as he leadeth not his children out of the way So neither doth he bring them to dark and unpassable paths it is not from him that weak Christians especially these of the female Sex do meddle and vex themselves with dark questions and intricat disputes or that the most strong and learned do dive too curiously in things not revealed and in the secrets of the Almighty He knoweth that to be an
candle and put to his hand to Gods work We now come to the second branch of the quâ—stion viz. By what marks and characters we may discern and distinguish spiritual and divine motions from natural and moral How shall we know whether the good motions that arise in our heart and our activity in duty proceed from the holy Spirit or from 1. conviction and some light in the conscience though not yet sanctified and renewed or 2. from a melting ordinance or remarkable dispensation of providence or 3. from our natural inclination and temperature which though infected with the old leprosie derived from Adam yet did impell some heathens to the exercise of several morall vertues or 4. from education custom civility and meer morality though a little elevated and assisted by the common operation and influence of the Spirit Thus we might speak to several particulars but we will not separate them because to the present case they are much alike neither will we now enquire when good motions do flow from those morall principles solitarily there not being another and more noble principle within to give life unto them and when there is another principle in the subject though not then acting and producing them But shall speak to the point in general it being an easie task to apply the several marks to the regenerat and inregenerat especially since as to the question in hand they often agree and where there is a difference not palpable we shall add a word of discrimination 1. Then (h) Natural as opposed to spiritual and supernatural and thus it comprehendeth all the particulars alledged in the question in opposiion to the assistance of the Spirit natural motions are empty and swelling they puff up and make us proud nature sacrificeth to it self and in all its elavations it elevateth it self and maketh us with the (i) Luk. 18.11 Pharisee say I am not like other men and be ready with (k) 1 Kings 22.24 Zedekiah to smite on the cheek such as would discover our delusion Nature desireth many (l) Scire tuum nibil est nisi tescire hoc sciat alter Pers witnesses to admire and trumpet its praise behold (m) 2 Kings 10.16 saith Jehu my zeal for the Lord. When the wind beateth upon empty barrels there is a great noise but no echo cometh from the full O! but true grace layeth the soul lowest when it is most elevated the Saints are like the vine-trees the more fruit they bear they are the more bowed down the more they are enlarged in duty the more they are straitned in their self admiring imaginations No doubt the Publican was then enlarged when he durst not look up to heaven and while he looked in to himself saw nothing but sin haply he had parts and great possessions some name and place amongst men and must he not be designed by these nay but whether he had any considerable portion of these worldly excellencies we know not he regardeth not they were not worthy once to be mentioned but his name expressing all that he could say of himself was this a sinner Luk. 18.13 When the Lord admitted Abraham as it were to his privy councill and revealed to him his purpose to destroy Sodom did this puff him up nay but saith Abraham though I have taken upon me to speak to the Lord yet I am but dust and ashes Gen. 18.27 It s true corruption may take occasion where no occasion is offered and Paul may thus be in hazard to exalt himself thorough the abundance of revelations but surely that is a very unnatural and unkindly fruit from such seed and it cannot be said of grace which is said of one and might be said of all gift viz. knowledge to wit that it puffeth up 1 Cor. 8.1 But on the contrary while the Spirit of Christ doth act and so far as he breatheth upon the soul he doth mightily assist us in the pulling down of strong holds and casting down imaginations and every high thing that exalteth it self 2 Cor. 10.4 5. By this then we may (n) 1 Joh 4 1. try the Spirits whether they are of God or not Every seelf-seeking self-pleasing self exalting and self-embracing motion is naturall though there would appear never so much zeal in it that fire must either come from our own furnace or from hell but every self-abasing self-loathing self-fearing yea and despairing but Christ admiring exalting loving and embracing motion must proceed from the Spirit of Christ who only can enable us to deny our self and follow him These two are inseparably conjoyned and both mutually concur here the one helping to clear the other and both joyntly the point in hand the more we see our own vileness and misery we will love and prize Christ the more And therefore we may suspect every discovery of our own emptiness as being only moral and philosophical if it do not enlarge the heart towards Christ and send us out to his fulness and on the contrary all our pretended love to Christ and presumptuous closing with him which doth not flow from conviction despair and self-denyal is a meer delusion Mark 8.38 If then we will judge by this infallible rule what must we think of all the seeming devotion tears prâ—vers heart-meltings enlargements and specious performances of pharasaical Papists and all other self-justifying merit-mongers From this root also springeth another characteristical branch If thou get a sight of thine own vileness if thy assistance in duty doth not puff thee up but rather maketh thee more humble and vile in thine own eyes thou wilt return to God the sacrifice of praise for his goodness towards thee if thou be sensible of thine own weakness and inability thou wilt render to God the glory of all thine enlargements and actings what cometh from God leadeth in to him but what floweth from nature is coafined within its own orbe and will not look so high As water in the pipe can ascend no higher then the head-spring from which it did flow So neither can our streams elevate us above the well-from which they did spring It s true the proud Pharisee while he would thank himself can say (o) Luk. 18.11 God I thank thee he will passe a complement upon God that thereby he may usher in his own praise his work was not to give thanks to God but to boast that he was a none-such But we cannot from the heart praise God till he hath renewed it we cannot look so high till he anoint our eyes 2. The natural conscience if it presse to do good yet not all that is commanded though it set thee a task yet it limiteth and bindeth up thy hands so far thou mayest go but no further It s true there is here a latitude according to the present measure of light and conviction but alwayes there is some kind of limitation and restraint so much only must be done as may serve to quiet and silence the
apply most of the characters brought for clearing the former quaeree concerning Sathans suggestions which here will be as discriminative as they are there as 1. if these motions be spiritual as to the motives and end they cannot flow from nature for no (b) Nihil agit supra sphaeram activitatis agent can act beyond its own sphere 2. If they stir us up to do in a right maner c. we will not resume the several particulars only let us presse the last a little further Now the motions of the Spirit do manifestly differ from our natural motions as to their effect upon the heart For 1. they being weak as we have shown Chap. 3. they can make no lively impression upon the heart nor engage the affections and thus they are often choaked and repelled yea albeit when they as in Jehu are animated by self-interest and base carnall ends Sathan also obstetricating and putting his to hand to help forward the work albeit thus they become violent and impetuous yet they are helplesse though they presse the heart to yield yet they furnish no strength for doing in a sutable and spiritual maner though they may add vigour to the outward man in its natural actings and thus also there may be a habit facility and gift acquired for producing the like acts hereafter yet the heart is no whit bettered nor thereby made to fall in love with the beauty of holiness the doing of one duty thus doth not fit and prepare the heart for doing better and more spiritually hereafter but rather indisposeth it by habituating it to do in a formal carnal maner O! but the Spirit of God is the Spirit of power 2 Tim. 1.7 who as he exciteth us to do so also assisteth us in doing and enableth us to do well and in an acceptable maner he helpeth our infirmities and supplieth our weakness Rom. 8.26 1 Pet. 5.10 Colos 1.11 He maketh us beleeve and then speak he will stir up faith to act and thereby fit and prepare the heart to pour out its desires to God Ps 116.10 It s true the Saints may meet with streitnings and ly under much deadness when the spirit begins to move but even then they meet with secret strength and assistance whereby they are supported to hold our and not give over nor to yield to the contrary suggestions of Sathan and the flesh and therefore we should not alwayes measure the Spirits help by sense feeling but when thus it cannot be so sensibly discerned though it truly be afforded yet we cannot make use of it as a mark and sign for clearing the present case till in the issue this mist and darkness be dispelled 2. Then wait and the vision shall come it shall not tarry ere it be long ye shall discern his hand to your comfort and find a sweet sent and savour left upon the heart behind him when he cometh he will leave some myrrh upon the handles of the lock which will make our fingers drop sweetly Cant. 5.5 Lastly as natural motions do not positively amend and make the heart better so neither do they negatively amend it or make it less evill as they add no good to it so they take no evil out of it though the acts of sin may be restrained yet the habits are not debilitated though the streams be stopt yet the fountain still abideth full though some branches be cut off yet the bulk and root suffereth not prejudice but may be all the while growing and enlarging it self O! but the Spirit helpeth with might in the inner as well as in the outward man he helpeth us to do not only some outward acts but also to pull down the strong holds of Sathan and every imagination and high thing that would exalt it self against God Eph. 3.16 2 Cor. 10.4 5. When the Spirit once beginneth to breath upon us then sin in root and branches must like the house of (c) 2 Sam. 3.1 Saul after David did come to the throne daily wax weaker and weaker Vse 1. You have need to (d) 1 Joh. 4.1 try by what spirit ye are acted and led Use 1 and from whence the fire is brought that burneth your sacrifice all is not gold that glisters if your treasure be filled with brass in stead of good coyn you are undone the most miserable have something that looketh like current money wherewith they rest satisfied but when they bring it to the market they are sent away empty the worst of men have not only had some good motions some light and pressing convictions but also good affections some pangs of sorrow and repentance and some flashes of zeal joy and holy desires carnal men will have their fits of seeming devotion and their good moods you may look upon Cain complaining and lamenting his misery Esau weeping for the blessing Ahab humbling himself Felix trembling Judas repenting and confessing his sin Jehu in his zeal for the Lord destroying idolaters Herod and the stony ground hearing the Word gladly Balaam desiring to die the death of the righteous c. And therefore as ye would not be deceived in a business of such concernment put the matter to the tryal 2. Here is matter of praise to God unto all eternity Use 2 O! let us (e) Ps 103.1 call to our soul and summon all that is within us to joyn in this work let us invite the holy Angels to assist us yea let (f) Ps 69.34 heaven and earth sea and land with all their hosts if they had a tongue to speak joyn with us in praising our God for this his mervellous loving kindness towards the sons of men that he will give his Spirit to be our leader and guide our helper and comforter to awaken and quicken us when we are dull to corroborat and strengthen our fainting spirits to help and assist us in our work to comfort and refresh us when we grow weary and thus every way to help our infirmities O ye dull faint weak and disconsolated ones consider what a master ye serve and turn your complaints into songs of praises But remember that abused mercies exceedingly provoke the nearer the Lord draws to us in his kindness if we prove unthankfull our punishment will be more heavy and grievons Let us then look on the warning to the people of Israel concerning that Angel the great Angel of the Covenant who should conduct them to the promised land as if to day it were made to us in reference to this our blessed leader and guide to the heavenly Canaan Beware of him and obey his voice provoke him not least he pardon not your transgressions for my (g) In quo nomen Dei veraciter est quia verus Deus est Gloss interlin in loc name is in him saith the Lord Exod. 23.21 PART II. Of the qualifications of an acceptable prayer ALbeit the levitical Priesthood and material sacrifices did cease and those shadows (a) Heb. 8.13 evanish
after the (b) Heb. 3.1 high Priest of our profession had once made his (c) Isa 53.10 soul an offâ—ring for sin and by that one oblation (d) Heb. 10.10.14 perfected for ever all that are sanctified yet the Lord will have a spiritual Priesthood to continue and his people still to (e) 1 Pet. 2.5 offer up to him their daily sacrifices and that (f) Exod. 28.36.38 engraving that was on the plate upon Aarons forehead to be written upon our hearts Holiness to the Lord. The pagan pharisaical and popish way of worship is an abomination to him he (g) Mat. 23.27 valueth not whited sepulchres and a (h) V. 25. clean out-side he will not be mocked with fair professions though accompanied with specious performances if the heart be wrong all is naught if it be not (i) Eph. 4.24 renewed and consecrated to the Lord in holiness to what purpose is the multitude of sacrifices they are but vain oblations Ah! Who hath required these things at your hands saith the Lord Isa 1.11 12 13. His Israel must be holiness to him holiness within and without every pot in Judah and Jerusalem must be holiness to the Lord Jer. 2.3 Zech. 14.21 I would ask after no other evidence of a false Church then with Papists to plead for the opus operatum the work done however it were done the meer carcasse of a performance void of all heat and life as if it were acceptable service to him who must be (k) Ioh. 4.23 worshiped in spirit and truth who calleth for (l) See Part 1. Ch. 4. heart-service as too little and without which he will accept nothing from our hands though we did bestow all our goods to feed the poor nay though we gave our bodies to be burnt if the heart and affections go not along if it be not a free-will offering it is nothing 1 Cor. 13.3 Hypocritical and formal Professors from time to time have been very frequent in duties and said many prayers but yet to this day never (m) Psa 62.8 poured out their heart before the Lord their frequency was not accompanied with fervency their sacrifices lay cold on the Altar there came no fire from heaven to kindle them and will the Lord accept such empty and deceitfull oblations he cannot away with them they are an abomination unto him and what mater of lamentation is it that so much precious ointment should be thus wasted and such a noble work prove so fruitless and unprofitable that so excellent and promising an exercise if rightly performed should be a miscarrying womb We are ready to complain of the Lord that he will not hear nor hearken to our cry whileas the fault is in our selves we will not cry he valueth not the voice of our tongue but if the heart did speak he would quickly hear and answer if we would seriously reflect upon the frame of our soul and diligently ponder our wayes and work we would find nay Gods own people and honest servants might see and be convinced that too often they send an unfaithfull messenger to the throne who doth miscarry and mar our cause because he cannot speak and is not acquainted with the language of the court And thus we receive not because we do not ask our asking is no asking in Gods account because we do not ask aright and do not seek God in that way in which he will be found and therefore it concerns us to take heed what kind of prayers we offer up to God lest our labour be lost and the Lord provoked against us while we are ready to conceive that we are doing him good service And for the direction of such as would not trade with heaven with counterfit coyn and who desire not to be found amongst the number of those (n) Jer. 48.10 cursed mockers who do the work of the Lord negligently and deceitfully we purpose now in the Lords strength to enquire after the qualifications conditions and properties of an acceptable and prevailing prayer We would not have these terms to be pressed in their strict and philosophical sense as if we minded now to enquire what did belong to prayer as essentials what only as accidentals reciprocal or not reciprocal but having in the first part of this Treatise spoken to those things that more properly serve to the opening up the nature of prayer we shall now take a view of those things that belong to the maner of performance and which are so necessary to its prevalency and acceptance All which if we duly ponder will be found as it were to flow from the two last particulars mentioned in the description (o) Of which Part 1. Ch. 8 9. viz. the purchase of Christ and the work of his spirit which therefore were placed in the first Part as being the fountain and original of all the rest and the sole ground of the prevalency of our prayers and would not conjoyn them with the streams and their effects which now come to be considered here albeit otherwayes we deny not that these two also may be reckoned among the conditions and requisits of prayer yea and in some such improper sense all that belongs to its nature and essence and every branch of the definition may be called a condition though hardly in any sense a property and (p) Albeit in the Schools they speak of a quale essentiale yet the word qualification in our language is not used in that sense qualification which three may here be promiscuously used of prayer And though the merit of Christ and the help of the Spirit might be called conditions yet they are no intrinsecal part of our work though our prayers must be as it were animated and enlivened by them but now we are to speak of that which must be wrought by us and be from us though supposing the assistance of the Spirit whereby we are enabled thereunto and therefore the disparity is manifest But that we may no more contend for words or method in this discovery of the qualifications of an acceptable prayer we shall not enumerate all and every one for scarce is there any one that doth concur and is required in any (q) Where the seven moral circumstances of our actions have place viz. quis quid ubi quibus auxiliis cur quomodo quando spiritual performance that may not some one way or other have place here but we shall only (r) Aquinas 2 2 quaest 83. art 15. ad 1. to the prevalenâ—y of prayer riquireth four conditions viz. Ut orans pro se perat necessaria ad salutem pie ac perseveranter Bonavent in stimul divin amor cap. 4. requiri affirmat ut oratio siat 1. Humiliter 2. Fidenter 3. Pure Et 4 instanter Rayner pan-theolog § oâ—are cap. 7 ut orans exaudiatur quatuor requiri decet viz. Ut oret 1. Fideliter 2. Humiliter 3. Utiliter Et 4. Perseveranter Et cap. 9.
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
conservante quia ex dono gratuito nullus obligatur ad dandum amplius sed potius recipiens magis obligatur danti idco enâ—â—onis habitibus ex bonis actibus sive usibus nobis à Deo datis Deus non obligatur nobis ex aliquo debito justiâ—ia ad aliquid amplius danaum ita quod si non dederit sit injustus sed potius nos sumus Deo obligati sentire seu dicere oppositum est temerarium seu blasphemum Durand in 2. sent dist 27. quaest 2. one of their own number to wit Durand calls it and if we might stay to debate the mater with these unreasonable men his reason is very considerable For saith he if God of his free grace inable us to pray or perform any other duty we are so far from obliging God thereby that thus we become the more adebted to him for this goodness how absurd is it to think that by a free gift the giver must be obliged to give more And saith (i) Si Dei gratiam favorem conservare cupis nullam meritorum tuorum fac mentionem Ferus in Matth. 20 another if ye would not lose the favour of God ye must not once mention your own merits Yea Suarez and Bellarmine the two great Champions of the Roman Church after all their boasting are forced in the issue to yeeld contrary to the whole scope of their dispute and arguments that though this money be current yet it is not safe to bring it to the market but saith (k) Propter incertitudinem propriae justitiae periculum inanis gloriae â—utissimum est totam siduciam in sola Dei misericordia beniguitate reponere Bell. loc cit cap. 7. Bellarmine it is best and most sure to put all our confidence solely in the mercy of God For saith (l) Qui orat raro aut nunquam debet consideratio nem pouere in propriis meritis ut inde impetrandi fiduciam accipiat quia in hoc magnum est periculum superbiae deceptionis nam licet verum sit dari in justis merita de condigno quibus respondet certum aliquod praemium suo tempore dandum tamen in hac vita non postulamus illud praemium prout sub ea ratione debitum est sed prout in ipsa gratia gratis datur Suar. loc cit lib. 1. cap 25. § 12.13 Swarez there is great hazard of being puft up and being deceived with the opinion of our own merits and therefore seldom or never should our confidence in prayer arise from our merits for albeit our works do condignly deserve a reward yet we ask it not under that consideration but as a free gift Thus we see how the popish Doctors would learn us in prayer to complement with God as if the buyer did say to the seller albeit I give you as much money as your commodity is worth yet I will take it as a gift and thank you for it We will not now digress to a dispute expecting that a discovery of such abominable doctrine will be a sufficient confutation of it to every sober man what need such rich men ask and pray having money enough wherewith they may buy the Lord is engaged to resist such proud ones Jam. 4.6 1 Pet. 5.5 He who hath respect to the lowly will look to such at a distance he will disdain to behold such objects but with contempt Psa 138.6 so much of pride as is in the heart there is so much atheisme and rebellion against God If then saith (m) Esto parvus in oculis tuis ut fis magnus in oculis Dei tanto enim eris apud Deum preciosior quanto fueris in oculis tuis despect ior Isidor in synonim one thou wouldst be precious in the eyes of God be low in thine own the more thou abasest thy self the more thou wilt be esteemed by him And although as (n) Minus quippe est abnegare quod habet valde autem multum est homini abnegare quod est nec tamen sufficit nostra relinquere nisi relinquamus nos nisi quis a seipsâ— deficiat ad Deum qui super ipsum est non appropinquat Gregor hom 32. in evang Pope Gregory said it be more difficult to deny our selves then to forsake our possessions yet unless we come from self we cannot go to God Self-denial and humility is as physick to the stomach it purgeth out ill humours which unfit and indispose it for its meat it emptieth the heart and removeth the distempers of pride ambition and self-conceit which so (o) Lumen enim intelligeniae humilitas aperit superbia abscondit nom secretum quoddam pietatis est tanto minus ad illud animus pervenit quanto magis intumescit quia co ipso foras repellitur quo insanius inflatur Gregor in Job lib. 25. cap. 17. fol. mihi 158. infra origo virtutis humilitas est Illa in nobis virtus veraciter pullulat quae in rodice propria id est humilitate perdurat à qua nimirum si abscinditur arescit quiae vivificantem se in intimis humorem charitatis perdit ibid. lib. 27. cap. 26. fol. 175. B. surfeits the soul that it can receive nothing without prejudice and hurt only the humble are fit to receive improve and give God the honour of his mercies and the Lord will not suffer such poor ones to go away from his door without an alms he will not send such hungry ones empty away but will fill them with good things Psa 34.6 Luk 1.53 This humility that is so necessary in the supplicants of heaven consisteth especially in and is made up of these ingredients 1. In having low thoughts of our selves and confessing with (p) Gen. 18.27 Abraham that we are but dust and ashes and with (q) Gen. 32.10 Jacob that we are not worthy of the least of all the mercies the Lord hath shewed unto us as knowing that any difference as to the better which is between us and the vilest wretch on earth proceedeth from the free bounty and dispensation of God 1 Cor. 4.7 Ah! what are we and what have we which we have not received What reason have we then to boast and be pust up as if all were our own and we had received nothing as if a debitor would brag and glory that he had taken on great sums and was much in debt 2. In having low thoughts of our selves and best performances as knowing that there is no worth or excellency in these as they flow from us but on the contrary much weakness and manifold imperfections So that the holy Lord might justly (r) Mal. 2.3 cast upon our faces the dung of our best sacrifices even then when the King hath brought us in to his chambers and when with greatest freedom and devotion we are pouring out our heart to him we have reason with the spouse to say look not upon me because I am
black Cant. 1.4.6 And 3. in being thus (ſ) Ezra 9.6 ashamed to lift up our face to the Lord and saying with the (t) Luk. 15.19.21 Prodigal I am not worthy to be called thy son and with the (u) Luk. 18.13 Publican smiting the breast and from thence bringing deep sighs in stead of words and having our sins so much in our eyes that we dare not lift them up to heaven and when once vent is made to words this becometh the great suit and desire Lord be mercifull to me a sinner 4. In being sensible of all our sores and maladies of all our wants hazards dangers and temptations we are exposed unto of all our sins and provocations of our weakness and inability and of our manifold failings and infirmities the consideration whereof as it will serve to humble us so to keep us low and as it will send us to the throne so it will furnish us with matter and expressions it will keep out that boistrous wind that is ready to blow us up and turn us from our course and make us with the Pharisee to boast of our enjoyments and perfection when we should mourn for sin and complain of wants A lively sense of our sins weakness dangers and wants is both the mother and daughter the nurse and milk and shall I say the very nature and life of humility You will say and should the servants of God be so much dejected and be so uncheerfull while they are at his work Ans Albeit while we look in to our selves we see nothing but sores and wants sin misery and matter of shame blushing and confusion yet when we look up 1. to the bowels of a Father inviting and commanding us to draw nigh to him and assuring us of the success by his large and free promises 2. to the arm of the Spirit drawing us to the throne and putting words in our mouth and 3. to the price Christ hath paid and to his mediation and intercession for us with what confidence and boldness may we present our requests to God Humble and self-abasing thoughts are not (x) Mr. Clerk in the life of Mrs Ratcliffe reporteth that when she had poured out her heart before the Lord with the greatest confidence and delight yet used to close with a protestation that all the acceptation she desired as to her praising of God was that he would pardon her presumption as the error of her love for taking upon her to speak of his excellency contrary unto nor inconsistent with that fiducial recumbency and child like liberty and boldness the Saints have used in prayer Nay but rather the one supposeth and maketh way for the other had not Jacob been sensible of his own unworthiness expressed Gen. 32 10. he might not have been so peremptory and bold as we find him ver 26. though he deserved nothing yet he would not part with God he would not let him go till he blessed him And on the other hand the more full discovery of Gods majesty and goodness Job met with the more he abased and abhorred himself Job 42.5 6. And not only discoveries of Gods justice and holiness but also yea especially of his kindness tenderness and fatherly care will exceedingly melt an ingenuous and honest heart when David heard that God would build him a house for a long time ah what am I saith he and what is my fathers house and is this the manner of man O Lord God and what can David say c. He knew not how to express the low thoughts he had of himself 2 Sam. 7.18 19 20. Yea often mercies have prevailed when rods have proven ineffectual Ezek. 16 63 61. mercies will break the hard oaks that would not yield at strokes and it s a very bad symptom when mercies puff us up and make us proud ah I should we lift up our selves against him who is thus exalting us and it is monstrous and exceedingly detestable that Saints should grow proud of their graces which yet are so contrary and opposite to pride that this serpent should breed in the ashes and overthrow of other sins yea and (y) According to the scarce credible history of that rare bird Phaenix-like out of its own ashes that we should be proud because we are not proud and should have high thoughts of our humility and self-annihilation And yet as a holy (z) Rara avis in terris aut sanctitatem non perdere out humilitatem sanctimonia non exicudi Bernard sup Cantic serm 45. man long since complained what a rare fowl on earth is a holy and humble man O! if we were more humble we would not 1. Baruch-like seek such great things nor 2. be so peremptory in our desires after them we would not 3. so fret and complain when we are crossed nor 4. envy and repine that others had a greater measure of creature-enjoyments we would not 5. so hunt after the applause of men nor be so sensible of reproaches wrongs and injuries from them 6. we would not so undervalue mean Saints and be so uncharitable and severe to them 7. we would prize more one smile from heaven then all creature-embracements that the high and holy one should look upon such sinfull wretches would exceedingly rejoyce the heart and 8. we would be more in confessing our sin and begging pardon c. 4. There must be truth and sinecrity in thy prayers 4. Truth and sincerity God will be worshiped in truth Joh. 4.23 24. Thy prayer must not go out of feigned lips Ps 17.1 The Lord is far from hypocrits but he is high to all that call upon him in truth to hear and answer them when they cry Ps 145.18 falsehood (a) Isa 28.15 will prove a lying refuge especially while we deal with the omniscient God we may thus show our folly but God will not be mocked nay such montebanks do in a maner engage the Lord in point of honour to find them out they provoke his majesty to put some mark upon them that others may see that they were not hid from him such by their work do say what those wretches Ps 73.11 said with their mouth how doth God know and is there knowledge in the most high And will not the Lord then be avenged on such hypocrits who notwithstanding dare draw nigh to him in their lip-devotion and with that people Ps 78.36 flatter him with their mouth though their heart be thus removed from him the sacrifice of such fools (b) Hos 7.11 Ephraim-like is a silly dove without heart they offer the calves of the lips but yet as one speaketh (c) M. Crooks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentem imprecatam gerunt if any beast offered up by Pagans to their idols was found to want the heart as it is (d) Alexand. ab Alex. gen dier lib. 5. cap. 25. said to have hapned in the case of Julius Cesar a little before the conspiracy against him and of
the Syrophenician woman though disgraced and called a dog yet will not fly from her Master but will cast her self down under his table and look up to him for some crumbs Mark 7.28 and thus turn her reproach into a plea and prevailing argument And the reason of all this is not only 1. because the Lord requireth it the best of the flock must be sacrificed to the great King Mael 1.14 Nor yet 2. is it only because of the great violence and importunity that Sathan and our lusts do use against us either to interrupt our prayers or contract them but also 3. because as a reverend (c) Mr. Bur. grac. spirit part 2. ch 1. pag. 311. Divine speaketh there is in the Saints a holy kind of desperatness not like that unbelieving and wicked despair that was in Judas which drove him away from God and from the means but this desperation that we may keep that word which usually is taken in an ill sense is both the fore-runner and companion of faith it animats our love to God and his Son Jesus Christ and quickens our diligence in the use of the means and it floweth from conviction and sense of our sin and misery and the extremity we are in till we say hold on the remedy which must be sought to by prayer as a special mean Hence while there is any fear upon the soul the sinner though a believer will pray desperatly What though he must meet with devils and men in the way he will venture he is desperate he fears nothing he must kill sin or be killed he must pray and prevail or he must go to hell Hence floweth his impatience violence and impudence when a mans life is at the stake ye need not bid him run and whoever meet him by the way they must not call him unmannerly though he stay not upon salutations ceremonies and formalities O! if we knew our hazard and saw the extremity we are in could we be so careless and negligent and would we offer up such cold and faint desires to God Who can enough admire the desperat folly of sinners for want of this holy desperation Do you think saith a holy (d) Siccine putas Jonam in profundo Danielem inter Leones Latronem in cruce oraesse Hieron in loc citand S. 2. man that Jonah in the whales belly Daniel among the Lyons or the thief on the Cross prayed thus And yet the (e) I do not deny that the thief yea and Jonah also had reason to fear the wrath of God but their outward danger was that which mainly occasioned Jeroms question outward danger in which those supplicants were then was nothing in respect of the everlasting wrath of God which not only those have reason to deprecat who are under terrors but they also who have the surest evidence of Gods love for they as well as others have deserved his wrath and they who stand must pray that they may not fall they must rejoyce with trembling and fear the Lord and his goodness But ah that bodily hazard and fear of the skin should make men so earnest and resolute yea and so desperate as to venture whatever difficulties be in the way there can be none so great that they will not encounter with yea the greatest coward will become stout and will fear nothing if he must kill or be killed if extremity once make a man desperate with what (f) When William the Conquerour landed at Pemsey near Hastings he sent back the ships that his soldiers might see no way to escape but that now they must either fight or die and thus being desperatly resolute albeit they encountred with a great valiant and well ordered army yet they prevailed and got the victory Bakers chron of Engl. pag. mihi 24. Hence politicians in reference to military affairs lay down this rule that a wise Commander should by all means labour to take away all occasion of necessity of fighting from the enemy but should endeavour to bring his own into that necessity vid. Nic. Macchiavel disput de rep lib. 3. cap. 12. per totum courage what care what unwearied strength activity and diligence will he use the means of self-preservation and yet 1. he runs as uncertain and at a meer possibility and may be 2. for a perishing trifle which is as nothing in respect of life eternal and the incorruptible crown which God will certainly give to all them who thus run the Christian race But ah we little mind either the importance and great consequence of the work or yet the honour of our Master Pagans will rise up in judgment against us who do express more reverence and zeal in their devotion to their idols then we in the worship of the true and living God When the Pagan-priest went to sacrifice one went before with a rod in his hand and either he or the priest did stir up and arrest the attention of the people by this memento and alarme hoc (g) Vid. Plut. in Numa pag. mihi 47. age and the Grecian priests their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thought to have been used for the same purpose this do mind the present work and lay all other business aside when ye are employed in Gods service Ah! did the Pythagorians say (h) Et Alex ab Alexandro genial dier lib. 4. cap. 17. will ye worship the immortal God in transitu in the by and passing and while ye are going about another errand And what preparation before what attention seriousness and fervency in the service of God did the Pagan King (i) In profestis autem omnino in sacerdotum festis per urbem praecones praecedebant qui ut quiescerent ab operibus defisterent jubebant quemadmodum enim Pythagoricos dicunt non sinere homines per transitum adorare Deos immortales illosque orate sed continuo ex ipsa domo mente ad id paratos pergere c. Plutarch ibid. Lop. Floren interpret Numa require and prescribe so that heathnish Rome in this had the advantage of the now apostat and popish Rome their Pagan king complained though the work was Plutarch loc cit done yet if it was not performed with that reverence attention and devotion yea and preparation which was due to the immortal God but the Pope cryeth up the work done and will have it to be meritorious and satisfactory however it be done though perfunctoriously and superficially without knowledge attention c. And O! if many careless and formal Protestants were not liable to the like challenge yea alas the Saints themselves too often so pray as if they intended to provoke the Lord not to give what they so coldly ask for qui frigide rogat docet negare he who remisly and as it were with much indifferency petitioneth doth say that he is not very desirous to have and that it were to little purpose to give him what he thus asketh Ah! that we should
non pietate inclinatus Si ergo exaudivit qui oderat quod rogabatur quomodo non exaudit qui ut rogemus hortatur August serm 36. de verbis Domini fecit taedio quod nolebat beneficio ille qui nolebat dare quod petebatur fecit quia ille viz. cui hospes venerat Luk. 11. in petendo non defecit quanto magis dabit Deus bonus qui nos hortatur ut petamus cui displicet si non petamus sed cum aliquando tardius dat commendat dona non negat diu desiderata dulcius obtinentur cito autem data vilescunt pete quaere justa petendo quaerendo crescis at capias Servat tibi Deus quod non vult cito dare ut tu discas magna magne desiderare Inde opertet semper orare non deficerc c. ibid. serm 5. And let us close this Section in reference to all the particulars contained in it with reverend Bernard his words Omnià no oportet not orationis tempore curiam intrare calestem illam utique curiam in quarex regum stellato sedet solio circumdante innumerabili ineffabili beatorum spirituum exercitu quanta ergo cum reverentia quanto timore quanta illuc humilitate accedere debet a palude sua procedens repens ranuncula vilis quam tremebundus quam supplex quam denique humilis sollicitus toto intentus animo majestati gloriae in praesentia Angelorum in concilio justorum congregatione assistere poterit miser homuncio in cunctis igitur actionibus nostris multa est opus animi vigilantia sed praecipue in oratione Bernard serm de 4. modis orandi Austin his pathetick persuasive to persevere in prayer without fainting notwithstanding what seeming discouragments may interveen from Luk. 11.5 c. and Luk. 18.1 c. If the unjust Judge to whom it was a burden to be intreated was at length overcome with the widows importunity how shall he not hear who inviteth us to ask and delighteth in our importunity and who is grieved and displeased when we ly by and forbear he delayeth to give not out of unwillingness but that we may ask more instantly and fervently and may be the better prepared to receive and thankfully prize his bounty that the mercy may be the more sweet and welcom and that we may learn to wait and not make hast c. Sect. 2. Of faith in prayer What it importeth by what means it may be encreased and how it may be known Jam. 1.6 7. Let him ask in faith nothing wavering for he that wavereth is like c. Let not that man think that he shall receive any thing of the Lord. THough the Lord Jesus be the Christians all Colos 3.11 and all our graces qualifications and most specious performances be nothing not the least part of our money and treasure they cannot make us happy nor purchase the least pearl of the crown yet as they are employed to attend the great King and to do his work and as they may be instrumental for our good and happiness to bring to us from the rich treasure and to receive from thence a supply of all our wants thus faith hath the precedency and comparing it with the rest of our graces we may apply the words of Lemuels mother Prov. 31.29 spoken of the vertuous woman there described and say though other graces have done great things yet faith excelleth them all It is the Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the great wheel of the soul and the first spring of all its gracious motions And though love because of its perpetuity be called greater 1 Cor. 13.13 yet thus it is (a) Si cxcutiamus singulas fidei effectus conferamus reperietur in multis superior fides quin etiam ipsa charitas eodem Apostolo teste effectus est fidei effectus autem sua causa procul dubio est inferior c. Calvin in 1 Cor. 13.13 vid. etiam D. Pareum ibid. less it being as it were the daughter and hand-maid of faith Gal. 5.6 1 Thes 1.3 we will not enumerat the several effects and properties of this cardinal vertue and grace but by faith we are (b) Rom. 5. ◠justified and have peace with God by faith we are (c) Act. 26.18 sanctified and the heart (d) Act. 15.9 purified and obtain this priviledge and (e) Joh. 1.1 2. power to become the sons of God it is the great mover and agent the root and foundation of our (f) Gal. 5.6 sanctification and of every good work by faith we live and act by it we are (h) Rom. 4.20 strong and (i) Rom. 11.20 stand fast and through it by the power of God we are (k) 1 Pet. 1.5 kept unto salvation and eternal life Faith is our (l) Eph. 6.16 shield and sword also it serveth for defence and offence with it we fight and by it are enabled to quench all the fiery darts of the devil it is our (m) 1 Joh. 5.4 victory over hell and the world and our protection and safeguard against Sathan and all his temptations It is our (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnium morbornm curatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h. e. à sananau omnibus morbis panacaea and soveraign Catholicon it s a general remedy and cure of all (o) Joh. 14.1 soul-trouble anxiety care and fear and the fountain of (p) Mark 5.34 peace and tranquility of mind yea and of (q) 1 Pet. 1.8 rejoycing with joy unspeakable and full of glory O! but without faith their is no safety nor any ground of solid peace our (r) Joh. 3.18 state is wretched and miserable and our work and service unprofitable for without faith it is impossible to please God and what is not of faith is sin And not only all our (ſ) 1 Tim. 4.5 creature enjoyments are defiled and can do us no good but also the (t) Heb 4.2 Word of life and Gospel of peace yea and the purchase of (u) 1 Pet. 2.7 8. Christ his blood and sufferings and the rich and infinite bowels of Gods mercy will profit us nothing Had not then the Apostle reason to exhort us above all to take the shield of faith Eph. 6.16 all the rest of our armour being in a manner useless and unprofitable without it which is as the hand of the new man without which he can neither fight nor work and without which he can neither ask receive nor return he can neither pray to wait upon nor praise God acceptably Prayer saith a judicious (x) Mr. Gurnal spir arm part 3. on Eph. 6.18 ch 21. Divine is the bow the promise is the arrow and faith the hand which draws the bow and sends the arrow with the hearts message to heaven Both bow and arrow are to no purpose without the strength of the hand and neither the promise nor prayer without faith avails the
circumstances 1. of time when 2. of the means by which 3. or of the maner how neither 4. as to such a measure and degree of the thing here in this life nor 5. to evidence these spiritual things to our sense feeling and discerning and therefore we must patiently wait untill by the event or by what other mean he pleaseth he reveal to us his purpose as to these particulars especially considering that albeit in this case there may be a delay and suspension yet there shall be no denial nor final frustration see Part 1. Ch. 7. Sect. 2. Concl. 11. Faith may perswade the soul that temporal and outward things which we stand in need of and which may be usefull for us shall never be askt in vain faith can assure thee that it is the language of cursed Atheists to say with these miscreants Job 21.15 Mal. 3.14 It is in vain to serve the Lord and what profit should we have to pray unto him c. Faith never wanteth an object wherewith it may close in seeking Gods face he that cometh unto him whatever be the errand and particular shall not be sent away empty for he is a rewarder of all that come unto him as hath in the general been shown Concl. 8. What you will say can be the object of faith in such a case We cannot know what God will do whether he will give or with-hold the particular and therefore we must doubt and waver concerning the success and answer of such prayers Ans Albeit we be not obliged and have no warrand to put out an act of faith as to the Lords giving the particular we prayed for yet we may and are obliged to believe that our labour shall not be lost and that our prayers shall not be fruitless and successless You will say if we obtain not what we desired what good can be expected upon our praying Ans In these few particulars 1. It is a mercy to be found faithfull in doing our duty (y) Mat. 24.46 blessed is that servant whom his Lord when he cometh shall find so imployed You will say what thus seeking his daily bread many will then be found busie at that trade Nay but whatever be the occasion and particular such as will then be found conversing with God shall abide with him for ever It is true many seek but from the wrong hand there be but few that look up to God but to ask in obedience to that command Phil. 4.6 and that we may approve our selves to God in the discharge of our duty is not the course and custom of the world 2. If thy bodily appetite be not satisfied yet by prayer the desire of the soul may be enlarged and thou mayest be fitted for receiving more grace and strength for subduing thy lusts and are spiritual mercies and the good of the soul not worthy to be taken notice of shall our labour be accounted lost when we get gold in stead of brass and when we enjoy a nearer and more intimat fellowship with God albeit we get no new portion of trifling vanities Many Papists when their interest is not touched nor concerned prove better Casuists then carnal Protestants we (z) Viz eb 1. heard from Thomas Alensis and Swarez what ends we should (a) But what they thus build with the one hand they overturn with the other in pleading for lip devotion without reverence yea and knowledge or attention as hath been shown loc cit propound in prayer and that among other things that should draw us to the throne that sweetness and delight which may be had in a communion with God should be one and certainly not the least now he that obtaineth one of his ends especially if that be better nor what he hath not yet obtained cannot be judged to have laboured in vain if then the Lord hath smiled upon thee and lifted up the light of his countenance when thou came before him wilt thou think thy travel lost If an earthly King would thus entertain and feast with royal dainties a mean supplicant would he not prize that favour and honour more then if his petty suit had been granted and hath the great (b) Cant. 2.4 and 5.1 King taken thee in to the banqueting house and spread the banner of love over thee and wilt thou complain because some trifle is withheld Ah! be ashamed of thy base ingratitude and bruitish sensuality but yet the great Mountebank Cardinal Bellarmine that famous Patron of formality and lip-devotion hath in a good mode proven a better Divine then any of his fellows and doth more fully (c) But before he open the fountain he prepares poyson to cast into it and tells us that those he subjoineth and which we now mention must not be accounted the chief and principal ends of prayer but 1. to satisfie and 2. to merit must have the precedency Bell. de bon oper in part lib. 1. cap. 3. enumerat the fruits of prayer then any of these we have named and by way of preface he showeth from Chrysostom that prayer is the (d) Oratio est organum organotum qua si hemo bene utatur omnia fine dubio obtinebii Bell ibid. instrument of instruments whereby without doubt we may obtain all things whatsoever we stand in need of either for life (e) 2 Pet. 1.3 or godliness And then he cometh to particulars which have place when the desired mercy is not obtained as 1. Prayer enlightneth the mind there is light in Gods countenance none can frequently converse with him and continue in darkness and ignorance and this knowledge is not empty and speculative but practical and influential such must taste and see that God is gracious 2. Prayer strengtheneth our faith hope and expectation familiarity with beget confidence 3. It doth enlarge and capacitat the soul for receiving more and a greater measure of the best things it will leave a heavenly impression behind which is a fit disposition for heavenly blessings 4. Prayer will encrease our humility and godly fear then certainly it must banish all opinion of merit and so must overturn that which Bellarmine calls one of the principal and chief ends of prayer but let us further observe the reason he annexeth and we may consider-with what conscience or candor Papists do oppose the truth For saith he we must know we are beggars and therefore must carry in all humility when we approach before God 5. It will beget in us a contempt of earthly things for he that is often in heaven cannot but look down upon all things under the Sun and be sensible of their vanity 6. As we heard from Suarez it begetteth and bringeth with it admirable sweetness and delight while in that ordinance we taste and see the goodness of the Lord. And 7. it bringeth great honour and dignity to the soul O! what honour is it to converse with a King but how much more to have continual access to the
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
nunc so they may serve to convince and perswade us that when the particular is withheld the Lord doth what is best for us upon such an occasion 7. Otherwise it would follow that often we must seek the Lord in vain contrary to his own protestation Isa 45.19 For albeit it were granted that our prayers were accepted as service done to him and would not want their reward in the day of general retribution yet still those prayers that want a particular return as to the present exigence and occasion would prove to be in vain as to that end for which they are employed and for which the Lord hath appointed them to be used 8. Let us consider how loathsome and displeasing to our kind Lord our jealousie and diffidence must be vult sibi quisque credi saith Seneca habita fides obligat There is no man can endure to be distrusted and shall we deal thus with the God of truth but when we trust and rely upon our friend he will think himself obliged not to disappoint us fidelem si putaveris faciet And will not our kind Father answer the expectation and confidence of those who trust in him Mr. (o) Mr. Bolton instruct for right comforting sect 3. part 1. chap. 2. Bolton reporteth of a godly man who being askt in his last sickness by some Christian friends admiring the singularity of his peace and calmness of spirit especially under such a trial how he came to that quietness answered that he had stedfastly fixed his heart upon that sweet promise Isa 26 3. Thou wilt keep him in perfect peace whose heart is stayed on thee Because he trusteth in thee And said he my God hath graciously made this good unto my soul So saith Mr. Bolton must every Saint do who would sound the sweetness of a promise to the bottom For God is wont to make good his promises unto his children proportionably to their trust in him and dependance upon his upon his truth and goodness for a seasonable performance of them Great Luther was a man of much faith and it was said of him potuit quic quid voluit he could do what he would For saith (p) Tantum quisque habet quantum credit junta illud secundum fidem tuam tibi fiat Zanch. in 5. ad Ephes Zanchius every one hath as much as he beleeveth according to that word be it unto thee according to thy faith Many want because they ask not Jam. 4.3 and many ask and receive not because they ask not in faith Jam. 1.6 7. they are jealous of God and expect little from him and therefore he hideth his face and turneth away our prayer and his mercy from us Oh! the unbelief of our hearts we complain of God while the fault is in our selves we mistrust his Word and yet murmur because it is not accomplishâ—d to us But if we did more firmly believe the promises we should see and have experience of Gods truth and fidelity and would acknowledge that even then when sense and carnal reason are most ready to complain the Lord in great mercy and faithfulness doth deal with us and provide for our good by those means which we are ready to conceive to be so contrary unto our happiness because bitter and afflictive to sense We will rather choose to be under our own tutory then at Gods disposing we cannot endure to be curbed and hemmed in and O! will unbelief say why might I not have such a mercy what evil is there in it and why might not such a rod be removed what good can it do were it not better to be at liberty then shut up in prison or arrested on the bed of languishing As if the (q) Petitaeger ut quod ad salutem apponit medicus auferatur tu dicis tolle quod mordet medicus dicit non tollo quia sanat tu ad medicum quare venisti sanori an molestiam non part non ergo exaudivit Dominus Paulum ad voluntatem quia exaudivit ad sanitatem quare non habeatis pro magno exaudiri ad utilitatem quia autem obsit quid profit medicus novit non aegrotus August de verbis Domini serm 53. Patient should complain and say why is such a bitter ingredient put into this potion were it not better to put in the place of it some delicious cordial while as this exchange might cost him his life Ah! wilt thou trust the Physitian for the good of thy body and yet not trust the sovereign Physitian for the good of thy soul But fools despise their own mercies and are ready to murmur when they are best dealt with It is no great matter saith Augustine to get our desire for the devils sometimes have been thus heard but it is a mercy indeed to obtain what maketh for our life and happiness If we (r) Periissem nisi sic periissem had many of our desires saith a late (Å¿) Mr. Goodwin return of prayer chap. 9. pag 49. Optima da nobis vel si pater illa rogamus Vel non at damnum caeco si errore petamus Tu damnum a nobis praeâ—ens avertitâ— Jova Vet Poct Prima fere vota cunctis notissimae tempâ—is Divitiae crescant ut opes maxima toto Nostra sit arca foro Sed plures nimia congesta pecunia cura Strangulat cuncta exuperans patrimonia census Juven Satyr 10. vid. loc Ah how should earthly minded professors be ashamed to read such a sermon preacht by a Pagan Divine we had been undone But our kind Father will not put a cup of poyson in our hand though we much long for it And it is no wonder while we thus live by sense and judge by that crooked rule though we mistake Gods meaning in his dispensations towards us and because we walk by such a rule and will not submit to God nor trust him and because we are so carnal so selfish and sensual and love our own things too much therefore doth the Lord withdraw them from those he loveth that they may learn no more to dote upon and idolize those trifles and therefore are they held in the furnace because they will not part with their dross it were not fit to remove the plaister untill the sore be cured nor to prescribe cordials untill ill humors be purged out And were our eyes (t) Rev. 3.18 anointed with Christs eye-salve that we might see our state and condition and if we were more acquainted with the noble life of faith we would acknowledge with him Ps 119.75 that all our afflictions rods and trials did flow from Gods mercy faithfulness and kindness towards us and when we come home and shall be more able to judge of Gods Word and works then we will confess with thankfulness that we could not have wanted any of these rods wherewith we were exercised in our pilgrimage and that those supposed mercies we so much longed for might have
return to prayer that no wisdom gift dignity excellency or strength could effectuat See Heb. 11. You will say nay but the Lord works no wonders now and my case is so desperate that less will not do the turn Ans Albeit now a dayes we have no warrant to ask or expect miracles yet his hand is not shortned and albeit the doctrine of faith be sufficiently confirmed by the miracles wrought by the Prophets and Apostles and though there be no extraordinary calling of men requiring extraordinary dispensations to evidence that it is of God yet if Gods glory and his peoples good did as much call for miracles now as in former times these should not be wanting the Lord is still what once he was wonderfull in counsel and excellent in working Isa 28.29 And albeit the popish Legends of their Saints miracles be apocryphall and in many things ridiculous yet there was searce one age since the dayes of Christ that cannot furnish authentick evidences of the wonderfull works of God toward his children Nay the Lord can by an extraordinary though strange and astonishing to us providence bring to pass whatever can make for our good and happiness Our extreamity cannot be so great that it may not be a fit opportunity for him to work there is no case so desperat in which he cannot help and far beyond our expectation provide means when the creature can see none and bless such means as are at hand though few and weak and thus by an ordinary providence work great and admirable things for the deliverance comfort and happiness of his Saints thy wound cannot be so deep but his balm can cure it nor thy disease and malady so great but he hath a remedy at hand and do not say O! if I had been living in former dayes when the Lord wrought miracles for his people thou art unworthy of this Gospel-light who wouldst once lay it in the ballance with those works of providence which also were wrought for thee and which thou to whose hands an authentick Register of them is sent oughtest to improve as thy talents And as to thy present case and trial neither thus art thou at a loss for 1. the goodness and mercy the love and tender bowels of the Father is the same 2. His word and promises his truth and fidelity are unchangable 3. The blood of Christ and his purchase and so the title and right of his servants is the same yesterday to day and for ever yea we for our further comfort have his intercession super-added 4. The help of the Spirit to direct and instruct to assist and strengthen to witness seal comfort c. is now rather more then less Since all things stand as formerly and any alteration being additional and for the better to us-ward our interest in God and in the blood of his Son our right to the Promises and to the Covenant the same why may not our expectation and confidence be as great and strong and Gods care and providence as sweet and comfortable as in dayes of old especially since our need straits and difficulties may be as great and Gods glory no less concerned therein then at any time formerly since all things thus stand alike shall not the event be the same Though there may be some change in outward dispensations and in the manner of working yet the work and effect may be the same as effectual and seasonable as sweet and comfortable to us and as unexpected astonishing and admirable to enemies and why then may not we as well as Gods people and servants of old lay hold on his omnipotency and infinit power for our stay and comfort 4. Consider that title and name the word of truth giveth unto the Lord he is the hearer of prayer Ps 65.2 he is plenteous in mercy to all that call upon him Ps 86.5 he will fulfill the desire of those that fear him and hear their cry Ps 145.19 And may we not have this confidence in him that he will hear us whensoever we call and may we not know that he will answer our desires 1 Joh. 5.14 15. c. It is reported to the commendation of some States and Princes that they never rejected any Petitioner the Senatours of old Rome did (l) Rob. Cawdray treas of simil pag. 548. judge it a great disgrace to the Roman state that any man should have occasion to say that he had in vain asked help at their hands It doth not become the Emperour said (m) Ne quem sine spe dimitteret negans oportere quenquam a sermone principis tristem discedere Cluver Hist epit in Tito Vespas pag. mihi 289. the noble and magnanimous Titus Vespasian to send any supplicant sad from him Ah! shall the poor creature have such large bowels and shall not the infinit Creator the (n) 2 Cor. 1.3 Father of mercies and God of all comfort pity all his honest supplicants Shall it be below a generous Prince to send away any of his subjects sad from his presence and shall not the King of Saints regard the prayer of his destitute ones and hearken to their complaint Ps 102.17 Such as never went to school and know not how to frame an argument according to art may without hesitation from this encouraging principle with the Prophet Ps 65.2 draw that sweet conclusion therefore unto thee shall all flesh come and may if the fault be not in themselves with confidence present their supplications unto thee And who would faint in that exercise that cannot want success O! let us consider the parable Luk. 18.1 with the several encouraging dissimilitudes and let us no more doubt of Gods readiness to hear and answer our requests particularly let us ponder how it was a burden to that cruel Judge who neither regarded God nor man to be petitioned but the prayers of the Saints are Gods delight Prov. 15.8 they ascend up before him as incense as an odour of a sweet smell and a sacrifice acceptable and well-pleasing to him Ps 141.2 Revel 8.3 4. The voice of his petitioners is sweet and as musick in his ears Cant. 2.14 Rev. 5.8 Ah! why shouldst thou weary in speaking since he doth not weary in hearing what though the vision tarry yet wait for it because it will surely come it will not tarry What strange language is this though it tarry it shall not tarry But there is no contradiction though as to our sense and apprehension it tarry and for a long time yet it shall not tarry one moment longer then the fit and appointed time The Lord waits that he may be gracious unto us and do us good that we may be fit to receive and improve every mercy aright and that it may be a mercy and blessing indeed Isa 30.18 And will we not suffer him to time our mercies so that they may do us good and if once the fit season were come while his servants are yet speaking he will hear yea
and answer before they speak Isa 65.24 Ps 32.5 Many a time hath our suit been dispatched before we have presented it the Lord in his providence hath met us in our way to the throne and filled our mouth with songs of praise instead of prayers and complaints and hath given us not only what we would ask and desire but (o) Thus to Solomon asking only wisdom the Lord did give riches and honour in great abundance 1 Kings 3.9.13 and to Hannah asking one Son 1 Sam. 1.11 the Lord did give three Sons and two Daughters moe Ch. â— 21 to Jacob asking only food and rayment Gen. 28.20 he gave two bands and companies Gen. 32.10 c. abundantly more the Lord can do unto us and for us above what we can think or ask and who dare limit or set bounds to his Majesty 5. If we consider what persons and prayers have met with success it will seem very unreasonable once to doubt of the prevalency of the fervent prayer of the righteous 1. for persons we may for our encouragment call to mind that the eyes of all things wait upon him and that accordingly he giveth them their meat in due season that he heareth the moaning of brute beasts and satisfieth the very natural and and sensitive desire of every living thing Ps 145.15 16. c. Hence we may well argue with our blessed Master if God thus feed the Ravens and cloath and aray the lillies and grass of the field if he thus care for brutes and satisfie the natural inclination and desire of these inferiour creatures will he not far rather hear the cry and answer the desire of his own children Luk. 12.24 27 28. 1 Cor. 9.9 But 2. as the Lord thus heareth the natural and sensitive voice of brutes so also out of his generall bounty he pitieth brutish sensual men and often answereth them in the day of their trouble and extremity thus he hearkened to the voice of Hagar and Ishmael Gen 21.17 of Rehoboam 2 Chr. 12.7 of Jâ—hâ—ahaz 2. King 13.4 of Ahab 1 King 21.29 of formerly vile though then repenting Manasseh 2 Chr. 33.13 of heathnish Niniveh Jonah 3.10 of Pagan Marriners Ps 107.28 of the proud tyrant Nebuchadnezzar Dan. 4.34 of dissembling and hypocritical Professors Ps 78.34 38. c. Thus the Lord would testifie that high account he hath of the fervent prayer of his honest supplicants in regarding the very picture and shadow of that ordinance so far as to remunerat the same with the benefits of a common providence which will be yet more apparent if 3. we remember what kind of prayers have not only met with a (p) Viz. some fruit of a common and general providence bountifull return but also have been graciously accepted and have obtained a blessing indeed yea and not only when there hath been much weakness in the performance but also some present distemper in the supplicant thus he answered the desire of quarelling Moses Exod. 6.1 Exod. 5.22.23 of passionate Jonah Jon. 2.10 7. of David changing his behaviour as if he had been mad Ps 34.4 of Abraham denying his wife and exposing her to so great a temptation c. And then for infirmities and weakness as to the work it self did not the Lord hearken to Hezekiah his chattering like a Crane and mourning like a Dove Isa 38.5 14. to the Psalmist his crying and broken language when his spirit was so overwhelmed that he could not speak Ps 77.1 4. to the prisoners groans Ps 102.20 to the sighs of the needy Ps 12.5 to the publicans short ejaculation Luk. 18.14 If the Lord will hear the cry of weak ones who cannot speak will he then reject thee whose mouth he hath opened to pour out thy complaint before him But let none abuse this fatherly condescension of our God as to imagine that it is enough and acceptable service to God if we can speak some few words in a dead formal way without all life and sense which is the mad conceit of carnal and hypocritical professors for though the Lord pity his sick children and hear the sighs and groans of a broken and contrite heart yet he will in his wrath break those stony-hearted hypocrits who dare thus mock his infinit majesty with such superficial performances and it would be remembered that though there was no spiritual life and heat in those natural as I may call them sacrifices of Ahab Nebuchadnezzar c. yet there was a proportionable and suitable fervour tenderness and affection in their supplications and complaints in respect of which they had the advantage of formal hypocrits whose hearts such as they are do not joyn in the work and who do not express so much as a natural affection and desire especially while they are asking heavenly and spiritual mercies 6. Let us consider the experience of all the Saints and (q) Da mihi Christianum scit quid dico carnal hearts are not fit judges in a matter which as yet doth not belong to them and therefore no wonder though they have no experience of Gods fulfilling the promises to themselves they not having an interest in them the Scriptures and ecclesiastical history hold out many instances of (r) Hence reverend Mr. Bolton Just for right conf affl sect 1. part 1. â—h 2. having given several instances of its prevalency addeth These are saith he registrated to represent unto us to the worlds end the almighty and wonder-working power of prayer that precious and almost if not altogether omnipotent grace and citeth a passage from Chrysostom De orando Deum lib. 1. Deprecatio armatura est inexpugnalis ac tutissimum nec nunquam fallens muni mentum pari facilitate vel unum repellens militem vel innumerabilia hostium millia remarkable providences in return to their prayers and as for particulars he who would undertake to give a catalogue of them might first go number the sand on the Sea-shore yea there never was one Saint though never so mean and weak who hath observed the works of God and the several steps of providence towards himself but will put to his seal to this truth that the Lord is the hearer of prayers and such as converse with the godly will hear them from time to time admire Gods bounty and care for them and to proclaim his fidelity in answering their prayers though mixed with much weakness and dross and though sometimes through ignorance and impatience they have with Zion Isa 49.14 complained that God had forgotten them yet ere long they became sensible of their mistake and have been forced to confess and bewail their folly and unbelief and to say as there ver 15 16. that though a tender mother could forget her sucking child yet the Lord could not forget his people they being graven upon the palms of his hands As we have the Word of him who is truth it self and cannot lie that he will alwaies hear and give a gracious return to
all the prayers of his honest supplicants which is the foundation of faith so every Saint hath his own experiences which spiritualized sense and feeling may lay hold upon and is there yet any thing wanting for thy comfort and establishment is there yet any of the sons of Zion who dare doubt of the tender love and care of their Father and which is worse who dare give God the lie he may summond all his creatures and put them to it if there be any among them who can bear testimony against his Word O! what an impudent and blasphemous lie were it to say that God had not kept promise and yet this atheisme lurketh in the hearts of too many yea and so much of unbelief as lodgeth in the best so much also of this venom which the old serpent did (Å¿) Gen 3.5 6. spue out upon our first parents and which they too greedily sucked in but after that we have cast out all that poyson and are perfectly purged after that our eyes are anointed and all mists of darkness are dispelled we will doubt no more and complain no more after we are once entered in the light of glory we will then clearly see our errours and mistakes and will proclaim to all eternity the Lords faithfulness in fullfilling all his promises and his bounty and kindness towards us in not granting our foolish and sensual requests nay who did ever hear a Saint on his death-bed when carnal baits and worldly temptations could promise little and furnish no contentment and thus were not able so to allure infatuat and bewitch as formerly who I say was the man that entring upon the borders of eternity durst challenge the Almighty for not accomplishing his promises or who could say that at any time he had called upon God in vain All ages can give their evidences and all beleevers will and must sooner or at length confess that there was never a prayer put up in faith that proved abortive though all our labours and endeavours under the Sun may be fruitless and to no purpose yet prayer will never be as a (t) Hos 9. â—4 miscarrying womb and dry breasts but alwayes proveth that good seed which though it may for a while lie hid under ground yet still yields good fruit for the comfort and satisfaction of the sower What is (u) 2 Saâ—â—â— 22 said of the bow of Jonathan and the sword of Saul is a fit motto of the prayer of faith it never returneth empty And this truth will not be called in question by any except when sense and carnal reason these corrupt judges in the matters of God do sit on the bench and give out sentence But ah our unbelief negligence and estrangedness from God doth deprive our selves and the Church of many mercies and of much matter of comfort to our selves of praise to God and terrour and astonishment to enemies 7. If we consider the many sweet and binding relations which the Lord hath been pleased to undertake towards his covenanted people who are true Israelits and are sincers in their profession if we consider how all the persons of the blessed Trinity are affected towards them what is the love of the Father the purchase of the Son and the work of the holy Ghost our doubting and unbelief will be most unteasonable 1. then is not God our Maker our Lord and Master our Father and Husband c. And will not the infinit Creaator care for his creatures who depend upon him will not the great Lord and Master of heaven and earth care and provide for his honest servants will not the Father of mercies pity his children in the day of their trouble and hear their cry will not the Husband hearken to the voice of the Spouse and grant her desire c. 2. As to the relations under which we stand towards the persons of the blessed Trinity severally (x) Quem enim invocamus Patrem Fratrem Advoâ—atum Quo ausu Patre jubente Fratrejustituente Advocoeto inpellente Quae fiducia Patre promittente Fraire adjurante Advocato testificante Quid petimus baereditatem quam nobis impetravit Fraterconcessit Pater obsignavit Spiritus sanctus Gerhar harm Evang. cap. 149. is not the x Father our father the Son our brother and advocat and the holy Ghost our helper leader and guide and who will doubt of acceeptance welcome and success while his father commandeth his brother inviteth and his guide and counsellour perswadeth and allureth him to come and present this requests while the father promiseth the elder brother and heir reneweth and y confirmeth his fathers grant our leader and assistant doth put that security in our hand and is willing to engage with them in the same bond and putteth to his seal and subscription confirming their evidence and adding his own what place is there left for unbelief doubting and fears Especially if 3. we consider 1. the Fathers love that mysterious love in giving his only begotten Son to death that we might live Joh. 3.16 1 Joh. 4.9 and shall we think that he who spared not his own Son but delivered him up for us will not freely with him also give us what we shall ask in his name Rom. 8.32 I say not saith the Son that I will pray the Father for you for the Father himself loveth you Joh. 16.26 27. I would not have you think that you have no other ground whereon to build your faith (r) By a most emphatick asseveration which to many of the learned appeareth to be an oath as Joh. 16.23 c. but my intercession I will not pray for you to one who knoweth you not and hath no respect to you I will not pray for you as if ye were enemies and strangers neither should ye thus pray for your selves after that ye are reconciled to him through my blood after ye are become children and mutually love and are loved of the Father and me Courteours will confidently draw nigh to their Prince and we have moyen in heaven the King himself loveth us and hath adopted us to the crown and will he withhold lesser mercies and hide his face while we present our requests to him But as the Father doth thus love us and freely give and by covenant dispone to us all that we can desire or stand in need of So 2. the Son hath laid out a price for us and by his blood hath purchased all these things to us and ever liveth to make intercession for us and to apply to us the merit of his death and to put us in possession of all these good things which are the purchase of his blood ah we seldom visit the throne yet Christ is alwayes there we weary in praying for our selves but Christ wearieth not to pray for us our prayers are cold and without life but Christ doth not faint nor grow remiss our manifold iniquities do cry against us but the blood of Christ doth out-cry them And
with from the hand of Herod and to find the severity of a Judge in stead of the love a Father and yet are there not multitudes Ah! how many are there who have the boldness to deal thus with the father of Spirits Who Judas-like with a (c) Every reigning sin is treason and rebellion against the great King and interoretatively Deicide and Regicide and every sinner doth comply and conspire with Sathan and take up arms for him against his Master and Lord. treacherous heart dare offer to kiss him in whom they live move and have their being who is their Father by creation and who offereth unto them and entreateth them to accept of the inheritance of children Such think themselves to be sons and dare call him father though they have the heart of an enemy such have a kind of faith confidence and hope which is nothing but presumption delusion and groundless imagination suggested by the father of lies and maintained and cherished by their own foolish and deceitfull hearts This their faith is not built upon the word it hath not for its warrant thus saith the Lord but only thus saith the murderer and great impostor thus saith the deceiver and our deceitfull and deceived hearts It doth not arise from the Promises as having no foundation there but only from some principles of Sathans Catechism which he carefully instilleth into the ears and minds of his disciples and among the many articles of that anti-scriptural and cursed Creed this to our purpose is one If we have some form of devotion and now and then speak some few words prayer-wayes it 's no matter how we live our prayers will make amends for all God is mercifull and therefore will Sathan say and they upon his word think he will pity his poor creatures and servants and hear them whensoever they cry to him nay such will be ready to apprehend that it were cruelty and injustice to reject such well-meaning supplicants We may not now confute that soul-destroying delusion but what the Apostle said of doubting Jam. 1.7 may far rather be applied to this mad and desperat presumption and confidence Let not such seeure bold wretches think that they shall receive any thing of the Lord though too many be ready to think they shall receive yet saith the Apostle let them not think so or if they do they will but deceive their own souls and whatever for the present may be the dispensations of a common providence yet ere it be long they shall know and be convinced that they received nothing in mercy and in return to their prayers and nothing from the Lord as their God and Redeemer he was better acquaint with the mind of God and did not mistake who said If Iregard iniquity in my heart the Lord will not hear me Psa 66.18 And it was an acknowledged principle that he who was born blind urged against the Jews in his apology for Christ Joh. 9.31 For saith he we (d) Let bold finners consider how gross their delusion must be who contrary to this known truth dare presume and draw nigh in any ordinance without fear know that God heareth not sinners but if any man be a worshiper of him and doth his will him he heareth Neither would the Saints themselves think they were not concerned in this caveat for albeit the Lord will pity them in the day of their trouble and hear their prayers yet if they step aside from the approven path the Lord will hide his face hence the Psalmist having asserted Gods care of his Saints and People and that he would speak peace to such yet he addeth a necessary caution and warning but let them not turn again to folly as if it had been said though they were Gods people his Saints and precious ones who have prayed and wait for an answer yea though they have asked in faith and have met with access and acceptance so that a message of peace is dispatched and is as it were on the way towards them in return to their prayers yet if they should through their folly turn aside from God and in that interim commit some known sin he would recall as it were his former grant and draw back his hand and would not speak peace to them who had made peace with sin Now come we to some positive evidences and marks of the prayer of faith And 1. when the affections are much enlarged when we meet with a gale from heaven filling the sails we may and usually do expect that voyage will prove successfull when God openeth the heart and filleth the mouth with more then ordinary boldness fervency and liberty we readily will apprehend that he purposeth to fill our hands and will not send us away empty according to that word Psa 81.10 Open thy mouth wide but (e) Only he who is said to open the ears Psa 40.6 Isa 50.5 to open the eyes Psa 146.8 and to open the heart whose messenger and interpreter the lips are Act. 16.14 He only can open the mouth to ask aright he only can open it wide both extensively and intensively and make us desire and ask great things greatly grandia granditer ut loquitur August loc cit who is sufficient for such a work unless the Lord put to his hand and I will fill it We may believe he will fill that mouth with songs of praise for his gracious answers which he hath opened so wide in fervent and importunate prayers when we have spiritual boldness in pleading with God we will also have confidence as to the success and therefore these are joyned together and both ascribed to faith Eph. 3.12 We have boldness and access with confidence through faith If the Lord lift up the soul to him if he quicken and inflame the affections with a more then ordinary ardor and zeal we will not readily doubt of our acceptance when fire from heaven thus falleth upon our sacrifice we will be very confident thus Psa 27. we have both Davids fervency and confidence One thing have I desired of the Lord that will I seck after c. v. 4. this was his importunity but then his faith did act strongly and vigorously v. 1.3.5 6. I grant our lusts may add wings to our desires and be as oyl to the wheels and make us very diligent in our pursuit there may be a natural and carnal fervency and importunity which will rather add to our fears then make us in faith rest upon Gods word love and care but the difference may easily appear though we will not now prosecute it because that holy zeal and importunity is 1. spiritual as to the motives and end 2. humble and joyned with much self-emptiness and denial 3. tender of Gods gloty and honour and 4. submissive to his will whileas the natural importunity is 1. carnal 2. proud and selfish 3. careless of Gods glory and interest if it might be satisfied and 4 impatient under a frustration and disappointment
provoke God The husband-man must not lye on his bed when he should attend his work and by his prayers expect a good crop the Lord hath not appointed the means in vain and though thou shouldst not trust in them nor distrust God when they are not afforded yet thou must expect the blessing from the Almighty in the use of the means which in his providence he offereth to thee What dost thou pray against sin and dost thou not resolve against it dost thou not fight against it and strive and endeavour to mortifie it prayest thou for grace and dost thou not attend the ordinances and diligently improve the means of grace thy prayers are a provocation they cannot be serious for if thou didst earnestly desire thou wouldst strive and give all diligence that thou mightest obtain wouldst thou have God to help thee who wilt not help thy self nor enter in at the door he hath opened though the Lord stands not in need of thy help and industry yet wherefore doth he put a price in thy hand if thou oughtest not improve it If then thou wouldst have the Lord to be with thee thou must arise and be doing 1 Chron. 22.16 If thou wouldst have the Lord to meet thee with his help thou must be working righteousness Isa 64.5 The Lord hath appointed said (n) Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viâ—tutem posuere dii sudore parandam Menaud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut sis beaâ—us est laborandum tibi the Pagan that vertue should be purchasea by our sweat None can be happy saith another who is not active and diligent though we must pray for salvation yet we must work out our own salvation and give all diligence to make our calling and election sure Phil. 2.12 2 Pet. 1.10 I do not think that there are any (o) Vid. August de haerâ—sib ad Quodvultdeum cap. 37. Euchits or Messalians now a dayes who teach that we should do nothing but pray yet there be too many hypocrits and formal professors who think to come to heaven by their empty cold lifeless and dead prayers who having a form of godliness deny the power of it 2 Tim. 3.5 who cry at the gate but never strive to enter in they seek to enter in but with the lips only and in a lazy formal way and thus they are not able their crying will not do the turn Luke 13.24 It is thought a fault among men to welcom and entertain idle beggars thus they who are the reproach of the Kingdom who have no order nor government and neither fear God nor man are encouraged and encreased and shall the holy one hear and answer those out laws and rebells who have respect to none of his commands and will he fill their hands who will not put to their hands to his work nor do what he requires their negligent yea and stubborn omission of duty will out-cry their prayers yea every command of God which they have presumptuously transgressed will appear against them and plead for vengeance and therefore those who will not work though they be not with him Luk 16.3 ashamed yet may be afraid to beg (p) See reasons for and rules to be observed in the use of the means with prayer at Cob. Treat of pray part 3. ch 4. 5. If the Lord answer our prayers and grant our desires let us return to him the sacrifice of praise this is all the recompence we can make to him unto whom (q) Psa 16.2 our goodness extendeth not and whom we (r) Job 22.2 cannot profit this is all the tribute and revenue the Lord requireth of all our mercies this the meanest Saint may give and the greatest and most glorious Angel can give no more What can David though a King a Prophet and eminent Saint render unto the Lord for all his benefits towards him but to offer the sacrifice of thanksgiving Psa 116.12.17 and the weakest must do no less if God answer thee whosoever thou art whether rich or poor noble or ignoble weak or strong and deliver thee in the day of thy trouble thou must glorifie him Pso 50.15 There is no better theme saith (Å¿) Nam quid melius animo geramus ore promamus calamo exprimamus quam Deo gratias hoc nec dici brevius nec audiri laetius nec intelligi grandius nec ogi fructuosius potest August Aurelio epist 77. Austin for our meditation speech or pen then the praise of God what can we say in fewer words and yet what work is so profitable what should we hear more gladly or think on more seriously And O! saith (t) Haud quicquam ita proprie in terris representat celestis habitationis statum sicut alacritas Deum laudandi Bernard serm 1. in Cantic Nullum referendae gratiae majus est officium quod si homini non referre simile homicidio judicatum est quantum crimen est non referre Deo Ambros orat funeb de fratre Satyro Bernard there is nothing on earth that doth so much resemble the glorious state of the heavenly habitation as to be chearfull in praising God But remember that canticum novum vetus homo malè concordant thy heart must be renewed if thou wouldst sing thâ—s new song Vnto the wicked God saith what hast thou to do to declare my statutes and to proclaim my name and praise Psa 50.16 dare rebells draw nigh to the King and offer to complement him they who hate instruction and cast Gods word behind them would consider what a mockery it is to the Lord if such take his name in their mouth if they draw nigh to him they may fear lest he tear them in pieces ver 17 20. to obey is better then sacrifice 1 Sam. 15.22 Thou must first pay the debt of obedience before thou canst render the tribute of praise who so would glorifie God by his sacrifice of praise must order his conversation a right Ps 50.23 And albeit our thanksgiving doth most directly (u) Ad gratituainom requiritur 1. ut homo acceptum beneficium recognoscat 2 ut laudet gratias agat 3. quod retribuat secundum suam facultatem Thom. 2 2. quaest 107. art 2. in cor officia gratitudinis sunt quinque â— benefici estimatio 2. benigna acceptatio 3. grâ—tiarum actio 4. grata commemoratio 5. repensio seu beneficii relatio quando vicissim beneficium re vel obâ—equio redditur Leonard less de just ar lib. 2. cap 47. dub 1. quomodo autem quibus med is gratitudo in Deum excitanda sit vid. ibid dub 2. sect 13. We will not here canvass the School distinction between praise and thanks as if praise properly did only respect the divine perfections and thanks were relative to some emanation towards the creature or thus we may bâ— said to praise God because of his infinite nature and transcendent excellâ—neies but we thank him for his benefits and his goodness
before the Lord 2. in faith relying upon Christs merit and intercession and in his name coming to God as the hearer of prayers and the rewarder of all them who diligently seek him and 3. with an eye to his glory arming at that as thy great and chief scope and end 4. that thou dependest upon him patiently waiting till he shew mercy upon thee not daring to limitat and prescribe to him nor murmuring because he delayeth to give or withholdeth the particular thou desirest and 5. that if he fill thy hands with his mercies thy heart and mouth will be filled with his praises supposing I say that thou dost pray thus that the truth and reality of all these in whatsoever measure or degree are to be found in thy prayers thou needest not fear thy prayers are acceptable and the Lord will in his owe time and way hear and answer thee and as a Father pitieth the sickness and weakness of his tender Child So the Lord in mercy pitieth thee and covereth all thine infirmities and notwithstanding thou maist in faith plead the promises of audience and confidently wait for and answer to thy prayers But 3. If thou make conscience of these few particulars which thou wilt not deny to be so necessary the rest will not altogether be deficient and wanting though they be not so discernable and obvious to every eye nor so distinctly expresly and in such a measure and maner as these we have now named and which appear to be more necessary and therefore though these other qualifications be not seen yet they are and have place in thy prayer they are virtually and in the root they are truly and in some measure though not sensibly and in such a degree or perfection so that albeit thou hast not set so much time a part for preparing thy heart and albeit thou canst not say thou art a son and in the state of grace that thou prayest in the holy Ghost that thy ends are so pure and spiritual that thou hast such a measure of humility imimportunity confidence c. yet thou who dost thus call upon God in sincerity art in some measure fitted and prepared to meet thy God thou art in the state of grace and the Spirit helpeth thine infirmities and helpeth thee to pray according to the will of God and thou dost honestly aim at his glory thou art truly humble and self-emptied thou dost believe and depend upon God and with the heart importune and cry to him c. For not only may the habits of grace lurk but also their acts and exercise if weak and remiss and if mixed with the stirring and motions of the contrary vices may be for a while insensible and thus occasion not only scruples anent their reality and existence but also the denial thereof And as to the measure of grace there is such a latitude and variety that it is difficult if not impossible here to (c) But as Philosophers do make and imagine their 8. gradus or eight degrees of intention four of which are made necessary that any form or quality may denominat the sub ject So we may suppose such a measure of grace here attainable and necessarily required for the acceptance of our performances determine either the minimum or maximum Why then should weak Christians fish into such drumly waters and raise those storms they are not able to calm But that what hath beeen said from the word of truth for asserting these qualifications may not through a mistake break any bruised reed nor disquiet such as Christ would have comforted though the weakest should hear and learn their duty the extent of the promises and the qualifications of their spiritual service yet since weak ones are ready to mistake both their state and work and to judge hardly of themselves for want of light and dexterity for reflecting upon and discerning their condition and the quality of their performances and for making a right comparison of these with the rule and so for passing a right judgment and knowing their own case we will bring some grounds laid down by practical Divines and collected from the Scriptures which may serve to stay and uphold them and which they for their comfort may make use of as not being contrary to what hath been here said albeit such cannot punctually ride the marches We shall now only name these grounds and refer to the Authors where they are insisted on at greater length But for preventing the abuse and mis-improvement of the condescention of our compassionat Lord See our Parallel Part. 1. Chap. 2. And we will begin with a passage of that excellent Commentary of our judicious and eminent Mr. Rollock We may observe saith (d) Videas quantopâ—re placeat Deo vel pauxillum fidei quan ropere delectetur precihus ex quantulacunque fide profectis etiamâ—â— conjunctam habeant multiplicem imperfectionem videmus vulgo parentes magis delectari balbutienti infantia infantium quam universa cloquentia c. Rolloc in Johan cap. 4. this reverend Divine how much a little of faith doth please God and how much he delighteth in those prayers that proceedeth from never so weak and small a measure of faith albeit otherwise they be mixed with a great multitude of weakness and imperfections as a Father will be more moved with and delight more in the broken language of his stammering Child then in all the eloquence of the greatest Oratours So our heavenly Father c. 2. It would be remembred saith the pious and experienced Mr. (e) Tenendum est non minus placere posse Deo conditionem sanctorum quando angustantur ipsorum spiritus in precatione quam quando dilatari maxime videntur quandiu igitur sancti fructibus fidei seu fructibus spiritus ferendes studens erant secundum Dei voluntatem petentes id quod Deus promisit in side animique submissione expectantes responsionem a Deo tandiu preces ipsorum via ipsorum Deo placent sive angustentur sive dilatentur ipsorum spiritus in precatione c. Dicson Therap Sac lib. 3. cap 10 Dickson that the Saints condition may no less please God when their spirits are straitned in prayer then when they seem to be most enlarged and the Apostle sheweth that the Saints may be so far bound up in spirit in the day of trouble that they do not know what to ask and must chose to send up groans in stead of prayers Rom. 8.26 So long then as the Saints study to bring forth the fruits of faith and of the spirit and do pray according to the will of God asking what he hath promised and in some measure of faith are patiently waiting for an answer from God their prayers and way doth please the Lord whether their heart be straitned or enlarged in prayer 1 Joh. 5.14 15. 3. Faith doth sigh prayers to heaven saith (f) Rutherf Tri. and Trium of faith Serm. 6. learned Mr. Rutherfurd
The opposition will be more clear if the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be understood impertatively do not fulfill with Bezâ— in hiâ— translation which â—areus maketh use of albeit in his Commentary he read them indicatively non per ficietis fulfill the lusts of the flesh we cannot walk in the Spirit the Spirit will not abide with us nor direct our steps for what concord can there be between lâ—ght and darkness and the Spirit of holiness and the spirit of lust As Doves leave their place when it becomes nesty and unclean So the holy Ghost who in the likeness of a Dove descended upon Christ will not lodge in that heart that is defiled with filthy lusts and is (l) Rev. 18.21 become the habittaion of devils and the hold of every foul spirit and a cage of every unclean and hatefull bird Every reigning sin is another Lord and takes up the house and the Spirit will not dwell in a corner nor (m) Prov. 1.14 cast in his lot with another lord and master yet some do drive the Spirit farther away then others the more gross crying scandalous and conscience-wasting the sin is the more the Spirit is grieved and the distance becometh the greater if David though otherwise a man according to Gods heart fall into murder and adultery it will cost him many a tear and prayer before he recover the comforting presence of the Spirit and his bones must be broken and the Spirit come against him as an enemy before he prove a healer and pour in the oyl of gladness in his wounds Ps 51.3 8. And its observable that this penitent doth first pray that God would create in him a clean heart and renew a right spirit within him ver 10. before he beg the presence and joy of the Spirit ver 11 12. thereby intimating that the Spirit will not dwell in an unclean heart as he had found by his sad experience all the while he continued in his (n) For impenitence is both a continuation and some sort of justification of our sin impenitence Thus you see the cause and if ye find the wofull effects of the Spirits departure O! its high time to consider your wayes and to repent of your evil doings and to seek the Lord till ye find hm this is no state to be rested in ah what stupidness security folly ingratitude and contempt must it be to sit down content while thy God thy husband thy life and happiness is departed ye have taken away my gods said Micah of his idols and what have I more and say ye unto me what aileth thee Judg. 18.24 Ah! shall he weep cry and so bitterly lament the loss of a supposed deity and happiness expected from its presence and shall not we lament when the true God the fountain of real happiness is departed or rather when through our folly and unkindness we have banished and driven him from us O lay to heart thy loss I thy fruitfull vineyard is now become a barren wilderness thou who formerly wast a (o) Cant. 4.12 garden inclosed and fenced art now laid open to all the beasts of the forrest thou who once hadst a (p) ver 15. fountain of living waters how are thy streams now cut off (q) ver 13.16 thou whose plants were an Orchard of pomegranats with pleasant fruits and whose spices did flow out while the north and south wind did blow upon thy garden art now become as the (r) 2 Sam. 1.21 mountains of Gilboa upon which neither dew nor rain doth fall nor fields of offerings Thou who (Å¿) Cant. 7.6 5. wast fair and pleasant for delights when the King wast held in thy galleries art now become black and pale while thou livest as a widow in solitariness and art suffered to wallow in the mire when thou art (t) Hos 2.3 stripped naked of all thy ornaments and left in a dry and parched land where there is no water now thy (u) Lam. 4.1 8. gold is become dim and thy visage darker then a coal then who wast fed with manna from heaven and didst (x) Cant. 5.1 eat the honey with the honâ—y-comb mai'st now cry out my leaness my leaness while thou pinest away for want of the heavenly influences Oh! who can enumerat the several evils that befall him who is forsaken of God nay though thou wert a Saint and to such only we now speak and though the Spirit did not totally withdraw yet he may so far leave thee that to thy sense and apprehension thou may'st appear to be (y) Hos 2.3 stript naked and set as in the day that thou wast born where are thy comforts and spiritual consolations now where is thy furniture and strength for doing thy duty where is thy armour and shield now thou art exposed to Sathans fiery darts to the snares of an alluring and tempting world and to the rageing and impetuousness of thy lusts which seemed and were in great part mortified and subdued The Saints themselves when the Spirit withdraws are ready to fall 1. upon the least temptation 2. into the most gross and vile sins and 3. without recovery and to live and die in that filthy pudle unless he return as certainly he will do to his own for his great names sake awaken them and pluck them out of the snare Peter David Solomon c. are sad instances of the fraiâ—ty and naughtiness of the strongest Saints when left to themselves 1. how long did David lie in that vile sin of adultery without repentance and 2. with what craft and policy laboured he to cover it and when other covers would not do the turn he added to his adultery murder committing that crying sin with much deliberation and afterwards rejoiced in the death of his faithfull servant Vriah which he had so cunningly plâ—tted and contrived 3. Did not Peter once and again deny his Master and relapse into the same sin yea and 4. did he not fall where he seemed to be strongest his zeal for his Master his courage and resolution appeared to be very great when he protested that though all should yet he would not deny him Mat. 26.33.35 and yet at the voice of a damsel he denied him thrice with an oath and cursing the unbelief of Abraham the father of the faithfull Gen. 12.11 12. The passion of Moses the meekest of men Numb 11.15 Psa 106.33 The impatience of Job the pattern of patience Job 3.3 Job 6.8 9. are manifest evidences that the strongest Saints may fall into those sins that are contrary to the graces in which they are most eminent And 5. they may be so far forsaken as to be permitted not only to commit but also to justifie and plead for their sin and with Jonah to say they did well to be angry against God for exercising mercy and forbearance towards others and for removing their gourd Jon. 4.9 10. c. But particularly as to the present case the spirit of
Luke 11.13 Let none then pretend his unfitness and indisposition as a cloak to cover his negligence and unwillingness but the less our strength fitness and ability is we had need be the more busie and diligent the Apostle 2 Tim. 1.6 useth an excellent allusion while he exhorteth Timothy to stir up whether the (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gift or grace of God was in him neither of the two I think should be excluded both being very needfull in the discharge of his ministry to which that exhortation mainly relateth the word c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifying to blow up the fire that is buried under ashes And thus as it were to give and restore again life to that which seemed to be dead and thus the words of the exhortation are general and though spoken to Timothy who had a large measure both of gifts and graces yet are applicable to all the Ministers of the Gospel yea to all Christians every one having received mo or fewer talents and some measure as of grace so of gifts and thus we may to our point from thence collect that every one is obliged to stir up and diligently improve that measure of strength he hath and the weaker and less the measure be there is the greater need of diligence it were foolish to say because the fire is weak and seemeth to be dead and extinguished that therefore it were needless to blow the coals nay but the weaker it be there is the greater need of blowing and that without delay lest in the interim the little spark die and go out it were our wisdom then so soon as we perceive deadness to seize upon us to stir up our hearts and to blow upon the coal lest our deadness become universal and remeedyless a candle when first the flame is blown out may with little difficulty be blown in again which after a little delay will become more difficult and then impossible Hence we may see how foolish and unreasonable the children of men are in their pleas and excuses for to (d) And thus may be a seventh argument against those dreamers who dar plead for the omission of duty in the case of unfitness and indisposition say we should not go to God till we find the heart quickened and enlarged what else is it but to plead that we should not use the means till we have obtained the end For is not prayer and meditation a most notable mean to quicken a dead heart and to beget familiarity boldness and confidence the Lord hath not deprived us of the means for removing that sad stroak and should we not use them and if we will not we may fear that sad threatning against Laodicea while in the like case Rev. 3.16 Because thou art luketwarm I will spue thee out of my mouth Such a temper is very loathsom to God he cannot endure it and shall we rest in that state and be at no pains to be rid of it but if we will not awaken and stir up our own hearts if the Lord mean to do us good he will put the spur to our dull sluggish spirits and shake the rod over our head and send out some one or other storm to alarm us and were it not better to prevent such a rough messenger Ah! how should we fear that curse Ier. 48.10 when we do the work of the Lord (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Kal ejoculari in Pihel eludere quasi aliquem arous fallacis more excuiâ—re è spe sua Mercer in rad If our hands slâ—ck and if our work prove as a deceitfull bow the hurt will redound to the archer negligently O! if we were sensible of our danger and were more humbled for offering to the great King a corrupt and vain thing Mal. 1.14 I will be sanctified saith the Lord in all that draw nigh to me Lev. 10 3. If ye will not stir up your selves to sanctifie him in his Ordinances he will sanctifie his great Name and vindicat his Glory in your just punishment as there he did in the destruction of Nadab and Abihu he will not hold him guiltless that taketh his Name in vain Exod. 20.7 far less will he suffer his Name to be taken in vain in the immediat acts of his Worship and therefore when we draw nigh to him without reverence and godly fear what a mercy is it that he becometh not a consuming sire to devour us Heb. 12.28 29. 2. Though the Lord would not add his stroak yet by our dead formal and careless performances we so dull and indispose the heart and contract such an habit of deadness that if the Lord were not gracious to us laying hands on us as on u Lot and pulling us as it were (f) Gen. 19.16 by force out of the snare we would go on from evil to worse till there were no remedy for when we become negligent and careless of God's work we become fearless and aweless of his majesty and what a mercy is it that the next step is not black atheisme contempt of God and total apostasie Ah! have we not enemies enough against our souls and shall we also become our own enemies Sathan that active cruel and busie enemy is still in arms going about like a roaring Lyon and seeking to devour us 1 Pet. 5.8 Our lusts are alwayes in readiness and the world hath every where stumbling blocks to cast in our way and is it time for us to sleep especially when we are upon the watch-tower and have our sword in our hand yea and in the time of the assault while we seem and profess to be fighting against our spiritual enemies and laying hold upon the Lords strength when we profess to look up to him and to wrestle with him and thus at once as it were wrestle with the Almighty and against hell and our lusts O! that we were convinced of our folly and abominable security and negligence 3. Though there were no other hazard but the loss of the present duty and of mis-improving that price the Lord puts in our hand how might that rouse us up and set us a work this is like but much worse then that evil whereof Solomon complaineth Eccles 6.1 2. While we have liberty to draw nigh to the King and present our supplications to him he openeth all his Cabins and sets the full Treasure before us So that the supplicant needs want nothing for his soul of all that he desireth but if he be careless slack and remiss in asking he hath no power to eat he wants a stomach and appetite and in his supposed fulness goeth away as empty as he came then and not till then shall ye seek and find me when ye shall search for me with all your heart Jer. 29.13 Weak pangs do not further the deliverance not bring the desired mercy to the birth and as (g) Lambunt Petram mel non sugunt good never a whit as not the better Ah!
be enough bewailed these ravens have sucked all the marrow and fat out of thy sacrifice and have rendred it a vain and unprofitable oblation those (n) Eccles 10.1 dead flies cause thy ointment send forth a stinking savour They will overspread the whole duty command and captivate the man so that now they will not be repelled and thus they become constant abiding and universal these weeds over-grow and choak the good seed and what crop can be expected and thou willingly entertainest these robbers and evil guests and therefore thou art inexcusable This argument concerning wandring thoughts deserved a larger and more particular disquisition had it not been so fully and judiciously handled by others See Mr. Gurnal loc cit pag. 310. to pag. â—32 Morn Exerc. Serm. 19. Mr. Cobbet Part 3. Chap. 2. Only let us adn as in the like case Part 2. Chap. 3 some few passages from these modern Divines whose words may have weight with such disconsolate ones as are daily mourning under the burden of roving thoughts in holy duties Believe it Christian it is not thine (o) 2 Cor. 12.10 inevitable weakness nor thy (p) Mark 14.38 sensible dulness nor thy (q) Psa 73.21 22. lamented roavings nor thy (r) Gen. 15.11 opposed distractions nor thy (Å¿) 1 Joh. 5.13 mistaken unbelief it is not any nor all these that can shut out thy prayer if thou dost not (t) Psa 66.18 regard iniquity in thy heart Morn Exerc. Serm. 1. If we fail in the manner of our prayer and if it be a total failing if we pray without faith without any faith at all without zeal and the like farewell to the success of such petitions but if it be a partial failing and that failing strived against and prayed against the case is very different by the evangelical allay we do what we desire to do in Gods gracious acceptation our Advocate strikes in with us and begs his Father to regard the matter and not the manner of our prayers Mr. Newton on Joh. 17.24 pag. 499. Believers prayers pass a refining before they come into Gods hands did he indeed read them with their impertinencies and take our blotted coppy out of our hand we could not fear too much what the issue might be but they come under the correctors hand our Lord Jesus hath the inspecti-of them who sets right all our broken requests and misplaced petitions he washes out our blots with his own blood his mediation is the fine searse through which our prayers are boulted and all that is course and heterogeneal he severes from the pure what is of his own Spirits breathihg he presents and what our fleshly part added he hides that it shall not prejudice us or our prayers This was the sweet Gospel-truth wrapt up in the Priests bearing the sin of the holy offerings Exod. 28.38 Mr. Gurnal loc cit pag. 330. I have the rather added these testimonies because though it be too ordinary for the most part of titular Christians not to regard what they offer to the Lord though they come in their pollution and offer a corrupt thing to the great King yet their heart never smites them they rest in the work done not caring how it be done though the fowls come down upon their sacrifice and eat it up yet they will not be at the pains to drive them away nor do they lay their loss to heart nor mourn for it but though it be thus with the multitude yet the generation of the righteous will take heed what they offer to the Lord they know that their is no road more infested with thieves then that which is between heaven and earth and therefore when they pass that way they put on the whole armour of God imploring the conduct of the spirit and a convoy from heaven to guard them thither that they may with success carry on that precious traffick and they will follow their dull hearts as closely all the while as a Carrier will do the unruly Horse fearing least if for one moment they should not attend and drive their heart should stand still or start aside and yet notwithstanding all their care and diligence their hearts will mis-give them and those cheaters and robbers will draw on a parly and get advantage of them for the flesh will lust against the spirit so that they cannot do what and as they would Gal. 5.17 The law in the members will war against the law of the mind bringing us into captivity to the law of sin so that though to will be present with us yet how to perform we find not and thus the good that we would we do not but the evil that we would not that we do as the holy Apostle complained and lamenteth and where is the Saint on earth that may not take up the same complaint even when he is most spiritual and best employed in meditation prayer c Rom. 7.15 18 19 21 22 23 24. Though carnal hearts do not value a communion with God yet who knows what a sad affliction it is to the children of God to have their fellowship with him thus interrupted I verily believe saith (u) Mr. Burroughs gosp worsh pag. 281. a late Divine there are many that have already good assurance of Gods love in Christ that if God should speak to them as he spake to Solomon bidding him ask what he should give him who for themselves would put up this petition Oh! Lord that I may be delivered from a wandring spirit in holy duties and especially in the duty of prayer that I may thereby come to enjoy a more holy communion with thy self then ever yet I have enjoyed and such would account this to be a greater mercy then if God should give them to be Kings or Queens over the whole world O Christian is thy deadness and wandring thoughts thus thy burden and is it the great desire of thy soul to be rid of them and art thou striving and endeavouring against them I might tell you those glad tidings which one tendered to his friend in the like case who seing him oppressed with such distempers under such sad complaints came cheerfully to him said I can tel you good news the best that ever you heard viz. as soon as ever you are in heaven you shall serve Christ without interruption and weariness which words saith (x) Thomas Shiphard in a letter from new England pag mihi 39. my Author well thought on revived the man Though the Lord will not utterly y drive out these Canaanites out of the land that they may be for our trial exercise and humiliation yet it is through our fault and negligence if they be not brought under the yoke and are not already become tributaries (z) Judg. 3.4 and ere it be long the victory shall be compleat and they shall no more molest any true Israelite ah why should the Saints be too much discouraged they will not stay long in
less Nam licet ex duobus malis culpa neutrum paenae tamen minimum est eligendum All the controversie then seems to stand in this Whether we may pray for any evil either of sin or suffering for to one of those two heads may every evil be referred relatively and in reference to some good and necessary end That though neither of these two be good and desirable of themselves yet since God by them and from them may bring good to us and may make them means to humble us and to cause us walk more circumspectly may we not desire and pray for them in so far as they may be subservient to such an end Ans We needed not have moved such a question were it not that some weak Saints upon a mistake may be ready to pray thus for some rod or affliction and that the great school-man (d) Non est intrinsece malum petere hujusmodi mala vel sibi vel aliis nam haec mala erunt simpliciter bona si honesta ratione propter finem simpliiâ—ter bonum appetantur Fatetur tamen hunc mâ—dum orandi fortasse non esse omnibus consulendum cum ipso Paulus ter Dominum rogaveritue stimulo carnis affligeretur Suar. loc cit lib. 1. cap. 19. Suarez affirmeth that we may desire and ask thus not only evils of suffering both to our selves and others but also temptations As for his arguments they deserve no reply and he makes it his work neither to prove nor vindicat but to explain and illustrat this his assertion But for establishing a right directory of prayer and for preventing a mistake of the weaker we shall 1. bring some arguments for confirmation and then 2. answer such objections as we conceived might readily occur or become an occasion of errour and because the main question will be concerning afflictions for few or none I think will be so impudent as to affirm that we should desire or pray for strength to sin albeit Suarez doth mention temptations to sin amongst those evils he affirmeth we may pray for and speaks of Pauls temptation 2 Cor. 12. as a thing he might have desired therefore we shall speak at greater length of suffering and affliction and only add a word concerning sin and temptations to sin Arg. 1 First As for reasons 1. that which we may deprecat and pray against that can be no fit material and object of prayer but we may deprecat rods and afflictions and pray according to that perfect pattern Mat. 6.13 that we may be (e) How we may and should deprecat evils both of fin and suffering See Mr. Gurnal loc cis pag. 491. seq delivered from evil of whatsoever nature whether of sin or suffering and our Lord Jesus who knew well what to ask what to deprecat not only thus teacheth us by his doctrine and that copy he hath left us but also by his example to deprecat the cup of suffering and affliction Mat. 26.39 I deny not that the Lord can and often doth sanctifie the furnace to his children but they themselves must not choose nor cast themselves into that furnace but if the Lord determine their particular trial and call them in his wise providence to encounter it they should not faint nor repine but should submit to the dispensation and look up to God for the right and sanctified use of it and for some good of and fruit by the trial but that not being the proper and inseparable effect of the rod and the Lord being able by mercies to work the same yea and without any outward dispensation by the immediat operation of the Spirit on the heart why should we make choice of such a rough and troublesom way and take a bitter potion and draw blood when pleasant cordials will do the turn Hence Arg. 2 2. That which is of it self bitter and evil and frequently accompanied with a bad effect and driveth the soul farther from God and to take wicked and desperat courses that cannot be an object of a regular and reasonable desire and as it must flow from inconsideratness So it would appear to take its rise from our pride and a conceit of our own strength to improve the rod aright and to make a better use of it then others who have miscarried under it but humble and considerat Christians would remember how the rod made that King immediatly after his sackcloth 2 King 6.30 to fall upon this desperat conclusion ver 33. this evil is of the Lord what should I wait for the Lord any longer How it sent Saul once (f) 1 Sam. â—0 9.10 among the Prophets to the witch at Endor and at length made him fall upon his own sword 1 Sam. 28.8 1 Sam. 31.4 And how often it made the people of Israel in the wilderness to murmur and rebel against the Lord nay as many rods and tryals as they were exercised with so often did they miscarry and provoke the Lord. Arg. 3 3. Arg. 3. For with-holding and removing of which we should praise and give thanks to God that we may not desire and pray for but it is our duty to praise God for with-holding deserved judgments and keeping our (g) Job 5.24 tabernacle in peace and accordingly the Saints from time to time have made conscience to perform this duty and it is a provoking sin not to acknowledge his bounty nor ascribe to him the praise of these outward mercies and for which he is often provoked to remove them in wrath Hence Arg. 4 4. That which is a token of divine displeasure and of it self the bitter fruit of sin ought not be made the object of our desire and prayer but rods and afflictions are such and do call us to fasting and mourning and to run to the Lord by fervent prayer entreating that he would remove those tokens of his wrath according to the exhortation Psa 50.15 Jam. 5.13 c. And when the Saints remember their former enjoyments Job chap. 29. they look upon them as great mercies and their present affliction as a sore and sad tryal and oh saith Job that I were as in moneths past as in the dayes when God preserved me c. 5. That which we may not procure nor bring on but on the contrary should labour and strive against and use all lawfull means for with-holding when it 's feared and removing when it 's felt Arg 5 and causeth (h) I think few will joyn with Mr Collings in his cordials Part 2. Serm. 11. where he seemeth to candemn all disquietment of spirit all sorrow and trouble for external and temporal things as sinfull unless by sorrow he understand the excess and distemper of that affection which was acted by Christ purely and without sin Mat. 26.38 as for his reason viz. that our nature is so corrupt that we cannot act such a sorrow but we shall sin If it were concludent here it would as well conclude the acting of
perseverance in that exercise that we must not leave off and give over praying till we prevail and till the Lord declare his mind either by giving the particular or removing the occasion and all ground of hope Pleaders at the throne of Grace must alwaies attend their cause See Part 2. Chap. 2. Pag. 454. We must not saith (m) Cum Christus dicit oportet semper orare non deficere non intendit quod nunquam interrumpatur actus orationis sed quod non interrumpatur quasi nunquam resumpturus sicut faciunt quidam qui statim ut non exaudiuntur a Deo ab oratious desistunt Rain panth de orat cap. 7. Rainerius so pray alwaies as if we might never be otherwise employed but that we may never go away from that duty with a purpose not to return as may appear from that parable Luk. 18. propounded for this very end that we might learn by the example of that importunate widow from time to tim to renew our requests and not weary nor faint till we obtain our desire the season of praying doth not expire till the day the Lord hear and answer our desire and as such honest and importunate supplicants will not take So they will not get a nay say Luk. 18.7 And here is a good evidence of sincerity if delaies do not drive us from the throne for though carnal hearts may adventure for once or twice and take as it were a trial of Gods service the truth of the promises and the success of prayer yet when they see no in-come they quickly weary the hypocrit Will not alwaies call upon God Job 27.10 The begger goeth from the door before the almes be come and so looseth his labour but the Saints will cry again and again and wait and not weary till God shew mercy upon them yea when they obtain what they desired (n) Sine intermissione orate h. e. quando est aliqua gratia out mali liberatio quod premit praeâ—eâ—s aut imminet meâ—u cruciat impetranda non satis est senâ—el aut bis orare sed instaâ—ter petâ—everanter donec obtincaâ— ut decet exemplum vià uae Luk. 18 ceclesiae orantis pro Petro Act. 12. orandum ergo tam diu pro dono obtinendo donec illud impetremus 〈◊〉 ubi impetratum est ne illud omittamus pro ejus coâ—servatione est Deuâ— iterum a nobiâ—â—â—gandus c. Salmer loc cit their work is not done as they must pray till they prevail and get an answer So after the Lord hath heard them and filled their hands their mouth must be filled with his praise Psa 50.15 Job 22.27 Psa 66.13 14. What we get by prayer must be used with thanksgiving that it may prove a solid and stable mercy and thus as we must pray the Lord to give So after he hath given we must pray that he would strengthen what he hath wrought for us Psa 68.28 and that he would establish the work of our hands Psa 90.17 Then may we cease from praying when we shall stand in need of nothing and shall be no more exposed to wants trials dangers troubles and temptations and then our prayers shall be changed into un-interrupted praises So much for the two first branches of the first question viz when and how oft we should pray now we proceed to the third and last viz. how much time should be spent in prayer and how long we should continue in that exercise before we leave off Ans Since the holy Spirit doth not here limite the Saints who are we that we should take upon us to prescribe or to bind them to any rule but let every one according to his stock and measure of grace according to his present disposition and frame of spirit according to his calling and present exigence and condition c. stay longer or for a shorter while at the throne of Grace As there is a great variety in reference to these considerable circumstances So the Lord doth allow to us a proportionable latitude as to the time that should be employed in prayer but least any should abuse this tender condescension let us only in the general offer these few cautions 1. When we meet with new pressures and difficulties great tryals or strong temptations as we should add to the number So to the length of our prayers as we should pray more frequently So we should continue longer at the work especially when we add fasting to prayer and set some time apart to deprecate some special evil or to supplicat for some great mercy either to ovr selves or the Church But 2. Though thou didst meet with no new trial nor extraordinary pressure though thy outward state and condition be the same yet if thy strength and furniture be better if thou meet with more then ordinary assistance let thy work be answerable O! do not weary so long as the (o) Cant. 4.16 wind bloweth on thy garden and maketh the spices send forth a pleasant smell while the beloved (p) Caut. 2.3 4 5 6. stayeth thee with flagons and his fruit is sweeâ— to thy tast so long as he holdeth his left hand under thy head and embraceth thee with his right hand making thee sit down under his shadow with great delight do not withdraw from his presence O! do not go from the banquetting house while thy hunger continueth and the Master of the feast welcometh thee and spreadeth his banner of love over thee but while the honey-comb droppeth (q) Cant. 5.1 eat O friends eat abundantly O beloved while the heavenly gale lasteth do not take in thy sails thou art not yet near the harbour and if ye let the present opportunity pass it may cost thee much pains and sweat in plying the oars before thou shalt make up that loss And thus the judicious Austin having spoken of the short and frequent prayers of some holy men in Egypt did even from thence infer this conclusion for therefore saith he did they not stay long away from the throne least deadness should creep on and would they then leave the work so long as they met with enlargement Hence he (r) Ac per hoc etiam ipsi satis ostendunt hanc intentionem sicut non estoâ— tuntendasi perdurare non potest ita si perduraverit non ciâ—o esse rumpendam absit enim ab oratione multa loquutio sed non desit multa precatio si fervens perseverat intentio Aug loc cit scil epist 121. cap 10. concludeth that though much speaking vain babling and idle repititions be loathsom to the holy Lord Mat. 6.7 yet much prayer is very acceptable to him if it be accompanied with fervency and enlargement of heart and it is considerable that the popish Doctors these patrons of formal and lip-devotion do approve this caveat affirming that long prayers are only then prevalent and acceptable when accordings to Austins limitation they are fervent zealous and importunate
judgment Ah! what can we answer for this desperat negligence and contempt when we must give an account of our stewardship But as for such as prize their prividedge and make conscience of their duty they would take heed least frequency and custom make them not formal and customary and that they do not undervalue and slight this heavenly exercise because they are oft employed in it it is not a vain thing it is as (e) Deut. 32.47 Moses said of the commands your life Thy wants tryals and difficulties do every day recur thou hast as much need of help of grace and of mercy to day as at the first and why shouldst thou slack thy hand especially since a dead lazy formal prayer is no (f) See Part. 2. Ch. 2. Sect. 1. Condit 5 better then no prayer and is a provocation and abomination rather then an acceptable sacrifice Prayer is thy work trade and great employment O Pilgrim of Zion and wilt thou slight thy calling because thou must daily be employed in it But ah the (g) Luk. 16.8 children of this world are wiser in their generation then the children of light O! if we would learn of the world our duty will any man slight and become superficial in the works of his calling because he is continually exercised therein but on the contrary will rather labour to mend his work and to (h) Fabricando fabrisimus learn by doing to do better What is the market come down are thy hopes less or thy encouragments fewer why then art thou become more remiss and negligent doth the King chide with thee for coming so oft and (i) Is 62.7 giving him no rest or doth he upbraid thee with former favours nay doth he not rather challenge thee for thy unkindness and invite thee to come more frequently yea and alwaies never (k) Isa 62.6 keeping silence nor holding thy peace day or night the ofter thou comest the welcomer thou wilt be and the more thou hast received the more will yet be given unto thee Mat. 25.29 Mark 4.25 PART IV. Of the return of prayer IN the fourth and last part of this Treatise we will speak 1. of the certainty of the return of prayer and the different waies the Lord observeth in answering his honest supplicants 2. of the Lords hiding himself from the prayers of the wicked yea and of his own people when they return to folly and 3. be way of conclusion we will hold out several motives to stir us up to the serious and frequent performance of this solemn exercise with an answer to objections CHAP. I. Of the success of prayer what the Lords hearing of prayer doth import how it may be known and why the Lord doth not alwaies answer the prayers of his servants after one and the same manner THere be here several particulars to which we shall speak in order 1. that the Lord will alwaies hear those prayers that can lay claim to a promise 2. for removing the great stumbling block of prayer-less souls we shall endeavour to show 1. what an answer to prayer doth import 2. what are the different waies the Lord observeth in answering our prayers 3. that the Lord alwaies heareth the regular prayers of his servants but at no time the prayers of the wicked 3. we will propound some marks and evidences for discerning the success of prayer 4. we will modestly enquire after these holy ends and designs why the Lord will not alwaies give the particular mercy that was desired even when he accepteth and answereth their prayer Sect. I. The Lord will certainly answer all those prayers that are grounded upon the promises 1 Joh. 5.14 15. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us and if c. Isa 45.19 I said not unto the seed of Jacob seek ye me in vain A wight man we use to say never wanteth a weapon this is the Christians motto none can rob him of his arms enemies may assault and fight against us yea they may prevail and tread upon us they may spoil us and disarm us and take away from us all such weapons as they use against us but yet when devils and men have done their worst the Christian stands alwaies girt with his armour of proof it is out of the enemies reach our magazine is in a high and impregnable rock which cannot be stormed it s (a) Eph. 6.11 13. the armour of God and he who made it doth still keep and preserve it though he gave it to us for our use yet he is still the owner and keeper both of it and of those in whose hands he puts it Eph. 6.11 13 14 16. The Christian if he prove not false to his Master and faint-hearted without cause can never be brought so low as to render his sword no enemy can force him to yield and therefore he only is the truly worthy and invincible man he will not and cannot upon any terms submit or be overcome he disdaineth to capitulate with an enemy whatsoever conditions of peace are dishonourable to him he must prevail and carry the day Eph. 6.16 Rom. 8.37 Jam. 4.7 Now prayer is a main (b) Eph. 6.18 And it is there last placed not as if it were the least part of it but because it importeth and maketh use of all the former parcel of this armour which supposeth and girdeth all the rest fast to us and therefore frequently carrieth the name of the whole preces lachrymae sunt arma Eecclesiae prayers and tears according to the old saying are the arms of the Church as none are able So neither will any labour to rob them of their arms though some mocking others insulting will upbraid them with them but let such mock on yet wo to them if they use these arms against them their malice plots and machinations if David pray that the counsel of Achithophel may be turned into foolishness it will not stand and being rejected it will prove an occasion of his ruine 2 Sam. 15.31 and 17.23 whether persecutors fall or prevail they are hastening their own ruine and though the prayers of the Saints be not directed against their persons nor for their eternal destruction yet the Lord in justice doth thus punish incorrigible enemies at length and in the mean time the Lord is treasuring up wrath against them and many a time poureth out some visible judgment upon them here and if there be any way or mean for reclaiming of them the prayers of the persecuted will prevail so that the Saints prayers never return empty this sword is never drawn nor this bow bent in vain and therefore may fitly be compared to the bow of Jonathan and the sword of Saul which are said never to return empty 2 Sam. 1.22 Honest supplicants are like these left-handed Benjamits which could aim at an hair-breadth and not miss Judg. 20.16 And this is the
excellency of this notable piece of armour that it is not only a weapon for defence but a talent also wherewith we may trade for time and eternity its usefull in times of peace as well as war and therefore it shall continue and abide even then when according to that sweet promise concerning the dayes of the Gospel Isa 24. men shall beat their swords into plough-shares and their spears into prunning-hooks and shall learn war no more What is said of godliness in the general 1 Tim. 4.8 may well be applied to prayer in particular it is profitable unto all things and in all times in every trade and condition of life in every business and occurence it may be improven to advantage the praying soul as he only so alwayes is happy and successfull he cannot miscarry nor be disappointed when his faith and expectation is regulated by the promise the least jot whereof shall not be un fulfilled to him the Lord will hear him when he crieth and satisfie his desire Psa 145.18 19. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us and we know that we have the petitions we desired of him if we ask it shall be given if we seek we shall find if we knock it shall be opened and we shall receive liberally not some few things but all things whatsoever we shall ask in Christs Name 1 Joh. 5.14 15. Mat. 7.7 Mat. 21.22 Mark 11.24 Luk. 11.9 10. Jam. 1.5 Ioh. 14.13 14. Ioh. 16.23 24. c. We will not now stay to enumerat the several promises made to prayer these being so many and obvious nor to vindicat the Lords fidelity from atheistical cavils or to hold forth some grounds for supporting our faith in waiting upon the Lord for the accomplishment of his promises having at so great a length insisted to these particulars Part 2. Ch. 2. Sect. 2. Let us now only view some few Scriptures and ponder how pithily the Spirit of God there expresseth the efficacy power and prevalency of prayer Let me alone saith the Lord to praying Moses Exod. 32.10 Domine quis tenet te who holdeth thee O Lord saith Austin an honest supplicant holds as it were my hands and will not saith the Lord let me alone though I would compound with him and buy his peace yet he will not be put off but I must yield to him v. 10.14 And then let us consider what is recorded of praying Jacob Gen. 32.24 25 26.28 Hos 12.3 4. first that he had power with God yea and 2. that he had power (c) Vid Calvin supr citatum in loc over God and prevailed over the great (d) See Diodat on Hos 12. Angel of the Covenant 3. that though he said Let me go yet he would not let him go till he blessed him and 4. wherein his strength did lye viz. in his tears and supplications but let none through their folly and ignorance strain and abuse these words which do most significantly hold forth the power and success of prayer but not any weakness and imperfection in our holy and mercifull God Who did as Calvin speakeah hold up Jacob with his right hand and fight against him only with his left To these we shall add no moe but a word or two from Isa 45. where v. 11. the Saints are invited to to ask him of things concerning his sons which we may conceive to be spoken of spiritual mercies to every thirsting soul or of publick mercies to the Church and concerning the works of my hands or things that fall under a common and general providence viz. temporal and outward mercies (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecipietis mihi Pagnin Jubete mihi Mercer in rad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 command ye me saith the Lord who commands all the host of heaven and earth v. 12. If these words had dropt from the pen of a man we might justly have abominated them as blasphemous but the Lord himself having thus stoop'd so low to strengthen our faith let us admire this wonderfull condescension and improve it to the right end for supporting our confidence when we draw nigh to God What shall worm Jacob have power with God and pot-sheards on earth strive and wrestle with their Maker yea and may they in the combate prevail and carry the day Yea saith the Lord this honour and priviledge have all the Saints all mourning Jacobs shall become prevailing and victorious Israels What may the base beggar and wretched rebel come to court and have access to the King Yea saith the Lord the beggar may come in his rags and lay out all his sores and if the rebel hath submitted and gotten a pardon he may present his supplication to me and all my subjects and servants of whatsoever rank or condition may not only come and ask what they will but they may command me surely the Lord doth not complement with his poor creatures when he saith they may command him There is here the reality of the thing but in a way that is suitable to the glorious majesty of the great and infinite Lord in that the Saints have more power and moyen with God then the greatest Courtiers and Favourits of an earthly King have with him and in that they shall as certainly prevail as if they could command O! when will we be sensible enough of this astonishing condescension and love that the high and lofty one will regard us and take notice of our requests and then stoop so low to express his tender bowels and to encourage us while we draw nigh to him as in our own dialect to speak to us and to hold out himself as one with whom and over whom we had power yea and shall I say what he himself hath said whom we may command and shall we be so base and ingrate as to doubt any more O! let us rebuke our ignorance and unbelief and from henceforth with confidence and in (f) Heb. 10.22 full assurance of faith draw nigh to him knowing that though the fig-tree do not blossom nor fruit be in the vines though the labour of the Olive fail and the fields yield no meat though the flock be cut off from the fold and there be no herd in the stalls yet all honest supplicants may rejoyce in the God of their salvation who will not suffer the promise to fail nor disappoint those that wait upon him the return of prayer is more certain and infallible then the seasons of the year though these long ago were established by an un-alterable covenant Gen. 8.22 yet the Lord hath reserved a liberty not to follow alwayes there the same course and by such variations of providence to punish when it seemeth good to him the delinquencies of men but this word of promise concerning the success of prayer is so absolute and peremptory that it admits of no exception and the return of prayer being grounded
upon such a sure foundation though (g) Habak 3.17 18. heaven and earth should pass away though the mountains should melt as wax and all the host of heaven be dissolved and fall down as the leaf falleth off from the vine yet the Lord will own his (h) Isa 34.3 4. Psa 97.5 Word and will fulfill all his Promises the least jot or title whereof shall not cannot fail Mat. 5.18 Luke 16 17. And doth he not solemnly protest that though he commandeth inviteth and intreateth us to come unto him and pour out our desires before him and proclaimeth his fury and indignation to all persons and families that call not upon his Name yet he never said seek ye me in vain Isa 45.19 Who is the man that dare challenge the God of truth and can say that ever he sought him in vain if in truth and with the whole heart Sect. II. The great prejudice and stumbling block of prayerless souls their mistake discovered what the Lords hearing doth import that the Lord doth not alwayes answer prayer after one and the same maner and what are these different wayes that he never heareth the wicked and wherefore notwithstanding he will satisfie their desire and that he alwayes heareth his servants when they call upon him in truth Prov. 15.8 The sacrifice of the wicked is an abomination to the Lord but the prayer of the upright is his delight Joh. 9.31 We know that God heareth not sinners but if any man be a worshiper of God and doth his will him he heareth THere is one great objection against the success of prayer which proveth a neck-break to carnal hearts and may sometimes be the (a) Psa 73◠2. c. Jerem. 12.1 2. Job 21.7 c. Obj. trial of and a sad temptation to the Saints and it is this Obj. Do not all things come alike to all is there not one event to the righteous and to the wicked and did not the wisest of men observe and preach this truth Eccl. 9.2 Do not the wicked who (b) Job 15.4 cast off fear and restrain prayer prosper as well as they that fear the Lord and who in (c) Phil. 4.6 all things make their requests known unto him And therefore those who are accounted Atheists are unjustly taxed for asking What is the Almighty that we should serve him and what profit should we have if we pray unto him Job 21.15 And the Prophet had no reason to complain of those men who said that it was in vain to serve God to keep his Ordinances and walk mournfully before him Mal. 3.14 Doth not experience that is the best master clearly show that godliness is no gain and that there is no good nor advantage that can be reaped by prayer and that all the promises of audience and all that can be said concerning the success and return of prayer are but empty words having no truth nor reality in them Was not Esau honourable and rich as well as Jacob was not Ahab a King as well as Josiah and were they not alike in their deaths Nay did it not go well with the Jewes so long as they served the Queen of heaven but so soon as they returned to worship the God of heaven they were consumed by famine and the sword Ier. 44.17 18. And therefore they had reason to resolve and say to Ieremiah what they said v. 16. As for the word that thou hast spoken unto us in the name of the Lord we will not hearken unto thee Ans Though few be so impudent as to speak thus with their mouth yet alas it is the heart-language of too many else they durst not cast off fear and restrain prayer before God But that we may encounter with this Goliah who thus defieth and insulteth over the armies of Israel saying in the name of all Atheists as he in the name of the Philistines 1 Sam. 17.9 10. If there be among you a man that is able to fight with me and kill me then we will submit and all of us become tributaries to the God of Israel and pay him the revenue of daily prayer Let us with little David come forth against this Champion in the name of the Lord of hosts whose Truth and Name is blasphemed and whose Worship and Ordinances reproached and in his strength we may confidently say with him v. 46. This day will the Lord deliver thee into my hand and I will smite thee and take thine head from thee for the battel is the Lords and he will give thee into our hands and we may not only be encouraged with David v. 37. from former experiences in other cases as hard and difficult but also from the experience of all Saints in the same case while they have been called out to wrestle with this strong temptation And O that the Lord were pleased to furnish us with a word that may be helpfull to those who shall hereafter meet with the same conflict and that in his strength we may so encounter this Hydra that after one head is cut off two others do not arise and grow up in its place but that it may be utterly overthrown and destroyed the battel is the Lords and his honest servants after they have fought a while with his enemy have alwayes at length found his help and by the following or such-like considerations as so many weapons of proof have prevailed and carried the day and cut off the head of this mighty adversary and enemy of the faith and peace of Gods children For answer we will speak to the two branches of the objection severally and 〈◊〉 to that which concerneth the wicked their success and prosperity applying that point more particularly to those who live in the visible Church that being our case who have some form of godliness though they deny the power of it and never knew what it was to call upon God in truth and thus their prayers being no prayers in Gods account and yet followed with success their case may well come under the former objection and in answer both d to the one and the other we will 1. show what Gods hearing of prayer doth import 2. that the wicked though they pray yet receive nothing in answer to their prayers and 3. that whether they pray or not they receive nothing in mercy and love or for their good but for other holy ends which we shall briefly name and thus all their blessings must be cursed and their prosperity and success their ruine and snare As to the first the Lords hearing of prayer doth import 1. his approbation of the mater and object of our desires for if we ask what he doth not approve if we ask any sinfull and unlawfull thing we cannot ask according to his will and therefore must not think that he will hear 1 Ioh. 5.14 2 〈◊〉 importeth an admission reception and the acceptance of the prayer it self it having those qualifications which the promise of audience doth
(Å¿) We are not now speaking of spirituals which have no place here because these shall not be with held no not as to their measure and degree as may appear from Patt 1. Chap. 7. Sect. 2. indifferent and may in the use prove serpents to sting thee and not bread to nourish thee and so could not be given to thee when such but in wrath But if thou hast learned to pray as thou ought'st submitting to him who is (t) Isa 28.29 wonderfull in counsel and excellent in working to the only wise God and thy compassion at Father who will not give thee a stone in stead of fish and confining thy desires within the bounds of the promise for these indifferent things only then fall under the promise when hic nunc they are good to us as hath been shown Part 1. Chap. 7. and Part 2. Chap 2. if thou hast thus learned to pray aright thou needst not doubt of the success of thy prayers but maist be assured that though thou hast not gotten the particular that thou named in thy prayer yet thy prayer hath been heard and answered the true sense and meaning whereof must be this (u) 1 Tim. 1.17 O Lord thou knowest what is good for me to have or want and this is the mercy that I desire if it may prove a mercy and blessing indeed but otherwise let me rather want it then have it in wrath and to be a snare unto me So that every prayer for outward and temporal things must have a condition either tacite or expressed and so must have two parts and members and as we pray for such a supposed mercy upon supposition of expediency and conveniency So we pray against it and that it may not be given upon supposition of inexpediency and hurt Hence its evident that the Lord in denying when the condition of expediency faileth or delaying till it be placed doth hear and answer thy prayer and if he did give the particular he would not answer but reject thy prayer for under both parts of the supposition this is it which is absolutely said and askt Lord do thou as a wise and tender father make choyce for thy foolish child and do as to the particular desired what may prove for thy glory the good of the Church and thy servants comfort advantage and eternal happiness And when we thus pray if the Lord did not with-hold what would be for our hurt for otherwise as we may suppose from Part. 2. Chap. 2. Sect. 2. and what here followeth when these outward things would prove good for us they will not be with-held and if he did give the particular we named he should not answer our prayers nor fulfill his promises nor do according to our faith and expectation nor according to our trust in him or that fatherly care and providence he exerciseth towards his chosen ones but in with-holding what we thus desired in the supposed case of inexpediency he answereth all those ends and engagements And upon the former ground we may yet further argue 1. what is only conditionally askt if the condition fail it is not askt and what is only relatively and in reference to such an end loved and desired when it will not conduce unto but rather hinder and obstruct that end it is not loved and desired but rather hated and loathed But the Saints pray for these outward and temporal things only conditionally and relatively as we have seen Part 1. Chap. 7. Sect. 2. and in the present case the condition faileth and their subserviency to the great end and therefore they being thus cloathed with such circumstances they are not askt not desired and therefore their prayers cannot be said to want an answer because these are not given 2. Such conditional petitions must have two parts and those opposit according to the nature of the condition viz. that such a particular may be given upon the supposition of expediency and upon the contrary supposition of hurt and inexpediency that it may be with-held and not given now both these conditions cannot concur as being opposit and so both these parts joyntly and in sensu composito cannot subsist nor be askt and one of them and that the best and which only in the supposed case is desired and shall I say absolutely x askt is alwaies heard and answered (u) When the condition is placed and included an bypothetical proposition be coâ—eth absolute conditionâ—lis pâ—sita couâ—â— one fit absoluta even then when the particular is not given 3. If our prayers must not be thus resolved and so thus heard and answered when the particular is denied as we would 1 prove forgetfull of our main and great unsiness and the one thing necessary in not asking in subordination threunto and 2. as we might prejudge the Church and wrong others who may be also concerned therein So. 3 we might be injuâ—â—ous to our own selves in reference to our self ends which then must rule and mislead for what knowest thou but in the denial there may be a reservation for some greater mercy of the same nature and kind which would have been obstructed by â—â—y getting what for the present thou so earnestly desired if thou hadst come to such a place and hadst been put in such a station and condition of life as thou didst so greedily cover that might have obstructed thy greater preferment and better accommodation in the world and then again â—â—y getting such a particular might bring along with it some sad and heavy cross which the having of such a mercy could not counter-ballance and therefore the Lord in his love and in his pity may prevent such a great evil by with-holding a less good And thâ—n wâ—at hath been said in reference to the prayers of the wicked that they are not accepted heard nor answered aâ— being 〈◊〉 abomination to the Lord when the particular they desired is given may serve as a second ground for illustrating the present point concerning the Lords hearing and answering the Saints prayers when the particular is not granted As there will hear be found parity of reason though upon contrary grounds So the ends and designs keeping still the opposition will appear to be proportionably alike by comparing what hath been here said concerning the one viz. the ends propounded in the dispensation of those mercies to the wicked with what followeth Sect. 4. concerning the trials and disappointments of the Saints only in the general now we may suppose that as the Lord in wrath giveth to the (y) Eph. 2.3 children of wrath that which through their folly and abuse becometh a snare and occasion of their ruine So in mercy he with-holds from the vessels of mercy what would harm them and become a temptation and occasion of their hurt and therefore as he answereth â—ot the prayers of the wicked when he giveth them their hearts desâ—re So he answereth the prayers of his servants when he withholdeth the particular they
included in these all things which must pay tribute to the godly and be subservient to them in their great work that concerneth the glory of God and their own salvation Rom. 8.28 and the wickeds full cup is full of poyson and in the belly will become like gall and worm-wood The Scripture speaks of a strange kind of wine Rev. 14.10 viz. the wine of the wrath and indignation of the everliving God a part whereof is mingled with all their delicious liquors which makes them prove so deadly and astonishing the wicked will never be able to digest or vomit up this wine the fattest and strongest among them will not be able to wrestle with it though they cannot flee from it and therefore in dispair when they find it begin to work and cease upon their vitals they even the Kings of the earth the great rich and mighty men will in vain cry to the mountains and rocks to fall on them and hide them from the wrath of the Lamb from which they cannot flee and before which they cannot stand Rev. 6.15 16 17. and in that day every one shall be able to discern the great difference that shall be between the righteous and the wicked and between him that serveth God and him that serveth him not Mal 3.18 and after that unto all eternity their lot and outward condition shall be no more alike that shall be the general day of audience and discrimination no more prosperity to the wicked nor affliction to the Saints all tears shall then be wipt from their eyes but the wicked shall be cast into that lake that burneth with fire and brimstone Rev. 7.17 Rev. 14.10 Mat. 13.42 Mat. 25.41 46. Isa 3.10 11. What will ye whose priviledge it is to have a good understanding Psa 111.10 become so foolish and brutish as to envy or fret because of the prosperity of evil doers or the afflictions of the Saints Psa 73.3 14 22. and wilt thou be so basely ungrate as upon such an account once to question his love care and fidelity all whose parts towards thee are mercy and truth especially then while he will not suffer thee through thy folly to undo thy self nor put a sword in thy hand whereby thou wouldst offer violence to thy own soul and what are all our lustings our immoderat and peremptory desires after such and such creature-enjoyments but as roving fits of distempered brains seeking after that which may occasion their ruine Let us not then be so earnest and peremptory in such desires nor too anxious concerning the event of our prayers for them let us not measure the answer and success of prayer by such a rule but let us leave all upon the care love and wisdom of our Father You will say wherefore then should we pray for those things since we may not be anxious concerning the success of such prayers Ans As we must pray So we ought to pray so as we may prevail and as we must look to our prayers So after their success but yet we must not be anxious concering the particular whether in kind it be given or not and though the particular we apprehend to be good and desirable be not (g) Hic nunc nobis good for us at such a time yet to pray for it in a regular way is good and acceptable to God and may flow from the breathing and assistance of the Spirit who helpeth us to mind our duty but not to look to the decree of God concerning the giving or with-holding of such a particular now the Lord having put such a price and opportunity into our hand as to see and consider such a mercy which in it self is not evil and may be lawfully desired and may prove a blessing to us it is our duty to improve that opportunity and to hold out the case to God referring all to his wise and holy will and begging that he would do what may be best for us And thus as 1. thou dost thy duty and obeyest the command to make thy request known to God in every thing Phil. 4.6 So 2. now thou mayst have peace while otherwise a tender conscience in no business case or particular can have rest for untill we recommend our case to God how can we expect his blessing But 3. by prayer we will not only thus have a kind of negative peace and fredom from the challenges of conscience but also a positive and promising peace Phil. 4.7 where after the exhortation to pray in every case there is a promise not that we shall get the very particular desired but whatever we get or want we shall get the peace of God to guard our hearts both against anxiety (h) As anxious care is impertinent to us who are servants and children for that lieth on the father and on the master of the master of the family So it is improfitable and can do us no good but rather provoke the Lord to smite us Mat. 6.27 and prayer is prescribed as a remedy of this care Phil. 4.6 and shall we then make our prayers become fewel to feed it by being anxious concerning the event and success of our prayers and care and against grief and disquietness when what we desired is not given and the right and sanctified use of the mercy when it is given our prayers cannot want an answer which shall be better then all outward trifles to wit the peace of God that passeth all understanding If the answer quiet and content our heart it must be full and satisfactory for all we can have is peace and contentment and let the Lord speak it by what mean he pleaseth whether by giving or with-holding such a mercy it is no great matter but certainly some one way or other he will speak peace to his Saints Psa 85.8 And as this spiritual peace is thus promised So it is promising and evidencing 1. it declareth that God hath accepted our prayers for what else is this peace but a messenger from heaven to show us that the King hath heard and welcomed our supplication And then 2. its an earnest and pledge of more and that the Lord will make his dispensation as to the particular to work for our good and thus as such a prayer is good and acceptable whatever be the indifferency of the object in its own nature So it is a mean for good to us and for procuring the blessing which as it is sought So it will not be with-held whether the particular in kind be given or not such a prayer will prove a mean for good though not by the mean that thou didst desire and name the Lord will â—less thee in reference to the particular by doing what he will make prove best for thee though he lay (i) The Saints faith doth offer as Joseph did his two sons both the having or wanting of such a particular mercy to the Lords choice only they peremptorily desire the blessing but yet
that we may run to the fountain it self to have a supply and an up-making there the Lord will with hold many creature enjoyments that we may know our home not to be here and that our minority is not yet past nor the inheritance to be yet intrusted to us as being but pupils who must depend and roâ—l themselves and their affairs over upon the care and fidelicy of another and that thus our hearts may be enlarged with longing desires after that day when our wills shall run parallel with our good and the glory and purpose of our Master 4. To prevent our hurt we are ready to mistake and to ask a serpent in stead of an egge but God will not grant such foolish desires but will according to Christs (e) Joh. 17.25 prayer keep us thus as it were against our wills from the evil of the world 1. from the evil of temptation for often (f) See Sect. 2. such things prove an occasion of sin 2. from the evil of suffering for riches honours and pleasures have often proven a precipice from which the men of the world have been cast headlong 5. to promove our good and greater advantage what we desire may prove obstructive of a greater mercy either spiritual or temporal and the Lord in his pity and love will not suffer such a block and impediment to be cast into our way 6. for our instruction what is said of the cross schola crucis schola lucis may well be applied to this dispensation which often through our ignorance and mistake proveth a sad affliction to us thus we may learn no more to live by sense and hereby we may be set a work to examine our hearts and wayes more narrowly that we may know whether such a dispensation proceedeth from anger or love and thus we may be brought to espy what formerly did escape our view c. nay here we might alledge all those motives which prevail with the Lord to afflict his people and honest servants while he doth not pursue any quarrel against them as in the case of Job of the Apostles and Martyrs for as this case is much like to that this being often very grievous to us and looking affliction-like So the ends and motives on the Lords part will be found to be much alike and for the most part the same As to the second branch of the question viz. those ends for which the Lord delayeth to give what he purposeth at length to give we might here resume several particulars mentioned in the former head as there also might be applied much of what we are now to say these cases not being much different as to the present enquiry since both those dispensations flow from one and the same fountain of love wisdom care and fidelity of a compassionat father towards his children and servants 1. Then the Lord delayes to give till we be fitted and (g) Tauto quippe illud quod valde magnum est sumemus eapacius quanto fidelius credimus speramus sirmius defideramus ardentius prepared to receive and that such a dispensation may be a mean to humble and prepare us every thing is good and beautifull in its season and the Lord knows best how to time our mercies right if the Lord should give in our time and before we be prepared to receive and improve such a gift would be as medicine unseasonably taken which would rather encrease and beget then remove diseases but as the Lord thus delayeth till we be fitted to receive and improve his mercies aright So 2. till other things be fitted and be in readiness to joyn with the desired mercy for our good that thus according to that sweet though little pondred or believed word Rom. 8.28 all things may work together for our good that impediments may be removed and other means may be placed and joyn hands with such a mercy that fit occasions may be offered and such circumstances may combine c. and thus a considerable space of time may interveen before the right and fit season come 3. To make us prize the Lords bounty the more when he fulfilleth our desire and to make us the more thankfull for the mercy (h) Augustin supra citat cito data vilescunt soon and easily gotten little prized and soon forgotten 4. To make us pray more frequently and importunatly (i) Ibid. Deus differt dare ut tu discas orare the Lord delayeth that we may add both to the number and measure of our prayers that we may become both more assiduous and more ardent supplicants 5. That at length he may appear for our greater comfort the Lord waiteth that he may be gracious and that our mercies may be full compleat and stable 6. To learn us that hard lesson of submission and that we may not dare to limit and prescribe to the Lord that we may patiently wait and look up to him untill he show us his loving kindness to make us examples to others of patience dependence and self-denial c. I have not insisted on these particulars because many of them or such like are more fully handled and applied to a more (k) Viz. both to this and that which followeth chap. 2. general case by the judicious Mr. Gee in his elaborat Treatise concerning prayer-obstruction Chap. 4. But what hath bee said may suffice for convincing us of our impatience folly and ingratitude to our kind God who waits that he may be gracious to us and who will not with-hold our desires when these are not contrary to his glory the good of his people and our own comfort and happiness CHAP. II. When and whose prayer will the Lord not hear nor answer WE will 1. speak of this question as it concerneth the Saints 2. as it concerneth the wicked Sect. 1. When will the Lord not hear his children and servants and what are these sins that will obstruct and hinder the success of their prayers Psal 66.18 If I regard iniquity in my heart the Lord will not hear me VVE may speak of the Saints prayers either for privat and personal mercies or for publick mercies to the Church and incorporation of believers but as to the present case we need not insist on this distinction but in reference to both sort of prayers we may generally answer with the Psalmist Psa 66.18 if we regard iniquity in our heart the Lord will not accept or answer any of our prayers either for our selves or others See Part. 2. Chap. 1. But it may be askt what are those sins which in a special manner do obstruct and hinder the success of our prayers Ans Albeit we condemn the stoical dream concerning the equality of sins it being evident from the Word of truth and sound reason that there is a great difference between sins and sins some being much more hainous and grievous then others both in respect of the act object manner of performance and many aggravating
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
perat part of a day Mark 6.11 And thus young men cannot promise to themselves one dayes security from this sad stroke and old sinners have reason to fear least already they have let the acceptable time pass 4. Those who have been intrusted with many talents men of great parts wisdom learning honour wealth c who have not only hid those and not improven them to the honour of the Giver but which is worse made them weapons to war against him may fear the worst of themselves and least what is said of riches Eccles 5.13 be verified in all their mercies viz. that they are given and continued with them for their hurt Thus Julian the Apostat received many talents but he improved them ill and imployed his wisdom learning and imperial power against the Gospel which once he professed and for rooting out the Christian religion out of his empire and that was an evidence that God had rejected him and given him up to the lusts of his own heart Not many mighty not many wise not many noble c. 1 Cor. 1.26 Wisdom power and nobility being improven a right would prove no impediment but these being as too ordinarily they are abused the Lord quickly giveth such ungrate men over and passeth a sentence against them hence not many c. Saul Jeroboam Jehu Hered Korah Dathan Abiram the Scribes and Pharisees are sad instances of Gods displeasure against their ingratitud who have received much or whom he hath brought near to himself 5. Such as often resist the Spirit of God and the checks of conscience may fear least the Lord strive no more with them the Jews were famous for this as Stephen the first Martyr for the Christian faith testified to their face Act. 7.51 and accordingly our blessed Lord once and again applieth to them that sad threatning Isa 6.9 10. as Mat. 13 14. Joh. 12 40. and the Apostle Act. 28 26. Rom. 11.8 Albeit the inward motions of the Spirit usually accompany the outward preaching of the Word yet in one and the same ordinance these may be more powerfull and frequent to one then to others and the guiltiness of such a one in resisting and quenching the Spirit must accordingly be the greater It may be thou hast not been an hearer of the Gospel so long as others nor lived under such a powerfull ministry and yet haply thou hast had mo and stronger heavenly impressions perswasions and convictions for the (i) Joh. 3.8 wind bloweth where it listeth which if thou hast choaked till at length the Spirit hath withdrawn thou mayst fear least he never return but if the Lord not only thus by the inward motions of his Spirit but also by the outward dispensations of providence hath drawn and allured thee if the Lord hath given thee many mercies and these haply not ordinary but great or often or long continued and frequently delivered thee from thy fears c. and thus by some one or other circumstance in a speciall manner hath called upon thee and thou hast not hearkned to that voyce or if by several rods or some sharp or long continued affliction he hath warned thee and thou hast not heard what (k) Mic. 6.9 the rod said nor known who hath appointed it thou mayst fear least thy (l) Isa 6.9.10 heart be made fat thine ears heavy and that thine eyes be now shut that thou mayst not see with thine eyes nor hear with thine cars nor understand with thine heart that thou mightest be converted and healed 6. Such as were once brought (m) Mark 12.34 near the kingdom of God who had (n) 2 Pet. 2.20 escaped the pollutions of the world and were advanced some length in their journey looking towards Zion and yet turn back to Egypt again being intangled overcome and ensnared by the world it had been better for such never to have known nor entred in the way of righteousness 2 Pet. 2.21 Ah! how many half converts are there among us who once were awakened and convinced but the smell of the Egyptian onions and garlick hath drawn them back and the spies which they sent forth to view the way and the Land of promise being unfaithfull have terrified them by their ill report as these did the Israelits Numb 13.32 33. and now they will go no further the gyants and mighty sons of Anak are lying in wait and what can they do but with them Numb 14.2 3. return again to Egypt There be so many duties that must be performed such circumspection tenderness zeal and diligence is required and there be so many and strong temptations and tryals and such mighty enemies the devil the world and the flesh to be resisted that now they are wearied and can do no more such a course is not for them O but the flesh-pots of Egypt do please them well and the way thither is easie and broad and now they are at a point what to do we have a sad word concerning such back-sliders Heb. 6.4 5 6. It is impossible for such Apostats to return again to the Lord. But you will say though such went some length yet they were never brought so near as those of whom the Apostle speaketh nor was their apostasie so great for it may be supposed that these words are spoken of those who are guilty of the blasphemy against the holy Ghost Ans As there are degrees of illumination So also of apostasie and therefore proportionably also of desertion and induration but the least degree here is dangerous but supposing thou never tasted of the heavenly gifts and the powers of the world to come in such a measure as some others yet if thou hast diligently attended the ordinances and sought the Lord in these especially at some solemn occasion as in dayes of humiliation or at the Lords table c. I might ask whether thou didst not find some taste of the heavenly influences but granting thou hast not yet thou canst not deny but once it was better with thee then now thou once followed thy duty and madest conscience of thy wayes but now thou art loose negligent and livest at random and thus it hath happened according to the true proverb the dog is turned to his own vomit again and the sow that was washed to her wallowing in the mire 2 Pet. 2.22 Thou mayest hear what the Lord saith unto thee O back-slider Heb. 10.38 If any man draw back my soul shall have no pleasure in him O but might some reply though the Lord be provokt by their back-sliding yet they may return again and do their first works and then the Lord will return from his anger Ans Though the Saints be liable to a partial decay of grace who after their fall will return and seek the Lord more diligently then formerly yet they will find by their sad experience that it was an evil and terrible thing even thus to have departed from the Lord but as for those who never were brought
and that the covenant of grace doth give a dispensation from the law and yield a great deal of liberty so that it is needless now to aim at perfection men must repent and believe and so say they we do but we cannot away with the acuracy and strictness of some puritans we are not now (y) Rom. 6.14 under the law but under grace we know that God is mercifull and Christ hath died for sinners and let ministers say what they please we will trust in God and in our dear Saviour and hope to speed as well as the precisâ—st puritan We spoke of the obligation of the law Sect. 1. and shall now only show that this wofull errour is a monster of many heads for 1. it denieth Gods justice and saith that the righteous Lord will acquit and clear the guilty contrary to his name whereby he proclaimed himself Exod. 34.7 And its observable that there his mercy hath the first place and is amplified by several expressions as if that were the great and main property whereby the holy one would be described yet by way of anticipation and to prevent this delusion this caveat is added that yet for as mercifull as he is he will by no means clear the guilty thus also after the prophet Nahum had asserted the Lords kindness and forbearance he tells secure sinners that this is nothing to them they will never taste of his goodness for saith he though the Lord be slow to anger yet he will not at all acquit the wicked But they notwithstanding all his goodness mercy and forbearance shall perish in their iniquiries and the reward of their hands shall be given unto them Nah. 1.3 Isa 3.11 2. It denieth Gods holiness and that (z) Habak 1.13 he is of purer eyes then to behold iniquity and thus it must have been to no purpose for the Apostle to exhort us to holiness because we have to do with a holy Lord 1 Pet. 1.15 16. albeit the Lord himself once and again press this motive as Lev. 11.44 Lev. 19.2 Lev. 20.7 c. 3. It denieth the Lords truth and fidelity in fulfilling his threatnings as if these were set down in the Scriptures only to terrifie fools or children but these men know God to be more mercifull then to damn his own creatures and honest servants and the Apostle John think they was too rash and uncharitable in saying that he who committeth sin is of the devil and that he who is born of God doth not yea cannot sin but purifieth himself as he is pure 1 Joh. 3.8 9.3 And St. James was too strict and precise a puritan while he affirmeth that though a man should keep the whole law yet if he offend in one point he is guilty of all Jam. 2.10 4. It separateth Christs offices denying him to be a King and Prophet for though those men would close with him as a Priest and lay hold on that sacrifice he once offered for sin as a perfect medicine to cure all their diseases yet they (a) Luk. 19.14 will not have him as a King to reign over them nor as a Prophet to reveal the safe and narrow way to salvation And thus by separating Christs offices they are separated from him and while they quit two parts they are deprived of the third 3. Practical heresie The third practical heresie is embraced by too many infatuated people who think that they may love God and serve the devil that they may give God their heart while they give the devil their hands and that they may believe in Christ though they keep not his commandments And such will say though we cannot be so strict and precise as some folk yet none love God more and though we often sin against him yet we daily (b) Like the French King who would swear and then kiss his crucifix and then swear again c. repent and ask Gods mercy we are sorry for all our sins and would fain serve God better but we cannot help it and we are sure to keep our hearts for God and we hope he will accept our good meaning and the will for the deed and will never be so cruel as to damn so many well meaning folk who mind him no ill but love him with all their heart though they cannot do all they should c. Oh! that our eyes were a fountain of tears that we might weep and lament the mad security and desperat folly of those wretches what is it not one of the most ridiculous paradoxes to mean well and do ill such a gloss like that of Orleans manifestly destroyes the text our hearts and intentions are a riddle and mystery not only to others but also to our selves and our actions and doings are the best commentary on that obscure text hence while the Prophet complained of the hearts deceitfulness and desperat wickedness which could be known and searcht out by none but the Lord yet acknowledgeth this commentary Jer. 17.9 10. as if he had said do not deceive your selves with your good meaning and the honesty of your hearts for they are exceeding deceitfull but remember this the Lord will render to every man according to his wayes and doings ah who is able to bewail this desperat deceit such as thus mistake the way will miss the place they aim at such as think they mean well and do ill while they think they are on the way to heaven are going post to hell hence (c) Sed aiunt quidam Deum satis habere si corde animo suspiciatur licet actu minus fiat itaque si salvo metu side peccare hoc est salva castitate metrimonia violare salva piâ—tate parenti veneâ—um temperare sâ—c ergo ipsi salva venia in gehen nam detrudentur dum salvo metu peccant Tertul de paenit cap. 5. an ancient Doctor said well Such saith he as can give God their heart believe love and fear him and yet sin against him that is keep their chastity and yet violat matrimony shall in mercy be sent to hell and with such a supposed pardon of their sins as they had faith and love to God as their sins made no breach upon their love to him So neither shall their punishment make a breach upon his mercy towards them Ah fool I must not our faith be evidenced by our works Jam. 2.18 20 c. and our love by our obedience and keeping of his commandments Ioh. 14.15 21. Ioh 15.14 1 Ioh. 2.5 c. O! if while thou layest hold on Gods mercy and Christs death with thy unclean hands thou wouldst remember that without holiness none shall see the Lord except as a judge coming to take vengeance on them Heb. 12.14 and that Christ will become the author of eternal salvation unto such only though to all those as obey him Heb. 5.9 We might add to these several other damnable delusions as so many branches coming from the former cursed root
and thou wilt say with Paul in a like case 1 Cor. 15.8.9 I was as one born out of due time I am the least of all Saints that am not meet to be called a Saint because I c. And thus thou wilt also resolve with him ver 10. by the grace of God to labour more abundantly then others and thou wilt often put up this question to thy soul ah what shall I render to the Lord for his marverllous loving kindness toward me ah what shall I do and what can I suffer for the honour of his great Name whom I have so much dishonoured and that I may become a good example to those whom I have so much and so oft scandalized thou must after that be in some sort a non-such if thou be such as thou ought'st to be Thus we may see that the present point though most dreadfull and terrible yet doth not exclude any mourning penitent from pardon But lastly that no obstruction may seem to lye in the way of such we will speak a word for clearing that place Prov 1.26 27 28. c. where the Lord threatneth to reject all their tears prayers and endeavours Ans 1. some perhaps may think to elude the present difficulty by affirming the meaning of that threatning not to be absolute but conditional so that we may not from thence conclude that any who was in such a case ever did or shall cordially pray to God and that he will refuse to answer their effectual fervent prayers since only by way of supposition it is said though they should call yet he would not answer nor regard their complaint as the offer of salvation made to the reprobat if they believe and repent doth not import that any such ever did or shall repent and be saved So on the other hand neither doth this threatning imply that any who fall under it should in truth call upon the Lord and he hide his face from their prayers and therefore if the Lord pour out the Spirit of prayer upon thee this threatning needs not discourage thee but thou mayst be confident that either thy name is taken out of that threatning or that it was never included in it But this answer seemeth not to be satisfactory 1. because its contrary 1. to all the invitations and promises made to the penitent what ever have been their former provocations and course of life 2. those general propositions so frequently held forth in the Gospel viz. (q) Act. 2.21 whosoever shall call on the name of the Lord Jesus shall be saved (r) Mat. 11.28 all that labour and are heavy loaden may come to Christ and he will give them rest c. Hence orthodox Divines do not scruple to yield to the Arminians these hypotheticks if Iudas had repented and come to Christ for rest he should have been saved if (Å¿) Gen. 4.16 Cain when he went out from the presence of the Lord had poured out his soul before the Lord he would not have been rejected c. and there is good reason for such an hypothesis since it may be reduced to an universal categorick and absolute enunciation viz. All true penitents and sincere supplicants Paul Peter c. were saved but that hypothetick for which this answer doth plead cannot be resolved in any categorick that is true nay it hath not so much as one instance or particular whereupon it might be built for no man did ever seek after the Lord and call upon him in truth who did not meet with an answer of peace But 2. if that hypothesis were true then every door of hope must be shut against such penitents for though they should mourn and cry to God yet he would not hear nor answer to what purpose then should we exhort such to repent and call upon the Lord there is not a word of command or exhortation in the Word that hath not a promise by way of motive and encouragment annexed to it and we need not run to those Scriptures in which the Lord universally promiseth that whensoever a sinner shall return from the evil of his doings and seek his face he will receive him graciously since the words immediatly both going before and following viz. ver 23. and 33 do hold forth with the exhortation to such as were lying under that sad threatning to turn and seek the Lord a promise and intimation of mercy if they should answer his call and invitation and therefore though this threatning be most peremptory yet it doth not exclude a condition exception and limitation for the manifestation of the riches of free grace as hath been shown 2. Then as to the scope and sense of these words Prov. 1.26 We Ans the Lord there threatneth to reject not such a prayer as we have described and can plead a promise and to which we did exhort but such a prayer as may be in hell it being nothing else but a brutish howling because of some outward rod and calamity and though such a complaint be directed to the Lord as the words ver 28. do imply yet the motives being carnal and their ends selfish it s no prayer in God's account though it get the name and such cryers may be said to call upon the Lord yet it is not such a prayer as may lay claim to a promise albeit the Lord sometimes out of his general bounty may answer such a cry and give to such supplicants their request when he sends leanness into their soul Psal (t) I deny not that in such publick mercies aud deliveranees as the Psalmist there mentioneth the Lord may have respect to his Saints and their prayers and for their sake do good to a multitude 106.15 43 44. c. But though thus he may pity his creatures in misery and answer their carnal desires yet for such as are lying under that sad threatning Prov. 1. he will (u) Yet neither thus is that threatning so absolute but it may as in Ahab c. admit a condition and exception in reference to some holy end and design at which the Lord may aim at in such a dispensation laugh at their calamity and while they thus call upon him he will not answer we have a parallel Scripture Hos 7.13 14. whereas he threatneth to destroy them notwithstanding such carnal devotion so he tells them that their prayers deserved not the name as not proceeding from an humble and sincere heart We unto them for they have fled from me destruction unto them because they have transgressed against me and they have not cryed unto me with their heart when they howled upon their beds they assemble themselves for corn and wine and they rebell against me But though the Lord reject such carnall prayers yet this needs not discourage thee who offerest up to him a broken and contrit heart a sacrifice which he never did nor will despise Ps 51.17 Ps 34.18 But since the Saints are ready here to stumble a
word would be added for preventing their mistake for as dogs are ready to snarch the childrens bread so the children may gnaw the bones that are cast to the dogs as the wicked may lay hold on the promise that belongs not to them so the Saints on the threatning which they need not fear while the Master doth frown and is angry with his slothfull and unfaithfull servant the child may tremble and the hand lift up with a stone to be cast at the dog may startle the tender son though those who are concerned in this sad judgement and threatning are not affected nor awaked while they hear their dreadfull doom yet some of the Lords precious ones may tremble and fear lest this be their case therefore 1. I would have such observe that those characters are not to be understood of one or two particular acts but of a course state trade and continuance in such and such sins for what is the particular sin into which the Lords chosen ones yea and after their conversion may not fall 2. That men and women may go a great length and come very nigh the curse and yet escape there is a certain measure in finding which the Lord hath appointed and proportioned for spiritual as well as for temporal judgements which we can hardly define because it is not one and the same to all and every one and the Lord will use some variety and leave us all in the dark here that on the one hand none might presume to continue one day in their sinfull wayes nor to add one sin more to that cursed heap lest that one sin fill up the measure and bring down the judgement and on the other hand that none should despair so long as the Gospel-offer and the means of grace are continued with them and that others might be charitable and not dare to pass a peremptory sentence against any man as to his rejection reprobation and eternal portion 3. The Saints would not forget to put a difference between that partial haraness that remaineth in the heart after it's renovation and conversion and that total and universal hardness of the heart before the grace of God thaw soften and mollifie it and that judicial hardness and induration wherewith the Lord in his judgement plagueth secure sinners while he giveth them up to the lusts of their own heart which is yet worse then the former it being a load above a load for although the godly may complain as of a body of sin and death yet lodging in them so of much dulness and indisposition for spiritual duties and of much deadness and slightness of spirit under melting ordinances and awakening dispensations yet they have reason to praise God yea even then when they are thus mourning and complaining that they are not lying under that total far less the judicial hardness of heart which is both the sin and misery of cast-awayes Rom. 7.24 25. And though the Saints may be brought very low and not meet with that inlargement in prayer which others or they themselves sometimes have had yet the spirit of prayer is not altogether taken from them as from those who are judicially plagued and deserted for though the wind do not so blow nor fill their sails as formerly yet by a secret hand they are still carried on in their way and held in motion and they may find the spirit to press and stir them up to their duty though they do not so sensibly find his help and assistance in the performance of the duty CHAP. III. An exhortation to continue instant in prayer with an answer to objections ALbeit we might well press this exhortation from what hath been here said concerning the certainty of success and the return of prayer yet we have reserved this Chapter rather to be the conclusion of the whole Treatise then of any one Part and in it we shall 1. press 2. vindicat this duty Sect. I. Several motives for pressing the constant and serious practice of this soul-enriching performance Rom. 12.12 continuing instant in prayer Luk. 18.1 And he spake a parable unto them to this end that men ought alwayes to pray and not to faint WHile we divide and thus compare contemplation with action we spoil both of their excellency and perfection their conjunction is sweet and successfull but a divorce is sad and grievous and who would choose either to want his eyes or his hands and therefore though knowledge especially in maters of soul-concernment be one of the most noble perfections whereof we are capable as being a part of the divine (a) Colos 1.10 Image which we lost in Adam and shall at length be perfectly restored by him who said (b) Rev. 21.9 Behold I make all things new Yet if it be not rightly improven if is be empty and not accompanied with a suteable practice action life and conversation it will do us no good but much hurt it may puff us up and make us boast as if we were non-suches 1 Cor. 8.1 it may make us idle and negligent as if it were enough to know something and as if they were the best Christians who know most thus forgetting that that the true Israelites Motto is homage our happiness doth not like the empty mistaken Pagan philosophical speculative dream consist in contemplation we are called to work knowledge will not do the turn it cannot make us happy yea or draw us out of the category of nothing 1 Cor. 13.2 but the more we know if we be idle negligent and unfaithfull the worse we are and our stripes shall be the moe Luk. 12.47 O! ye who would rather be Christians indeed then accounted such and who (c) Joh. 12.43 Rom. 2.29 love the praise of God more then the praise of men would it satisfie you to know the way to salvation if ye did not walk in it or to hear and speak much of God if ye were strangers to a communion with him and lived at a distance from him And what would it profit you though you knew all that could be said concerning the nature qualifications excellency and use of prayer if ye fail and come short as to the practice of it This was the scope whereat we aimed all along this discourse and in every part of it we laboured to hold forth somewhat for our encouragement help and direction herein and therefore all must be lost labour to the slothsfull and negligent and to such as will not make conscience to continue instant in the performance of this sweet soul-ravishing and enriching duty Ah! who is able to hold forth all the motives and arguments that may serve to stir us up here unto And now in the close we shall only name and briefly hint at some few things looking up to him who only can give the blessing who only can perswade and enable us to pray as we ought and who can help us from fainting in our fervent and frequent addresses to the throne
of Grace 1. We may with the (d) 1 Cor. 11.14 Apostle in another case appeal to nature it self doth it not teach you to pray Ask the Brutes the Ravens Lyons c. Job 38.41 Ps 147.9 Ps 104.27 Ps 145.15 not as if these unreasonable creatures could know and worship God but because nature hath taught them so much of this duty as they are capable of and can bear they have some sense of their burdens and wants they groan and cry and desire to be eased and the Lord hearkeneth to this voice and saith now the poor creature is crying to me and I will pity it Ah! shall the beasts in their own way cry to God and wilt thou be silent hath the Lord elevated thee so far above these inferiour creatures and fitted thee for the immediat acts of his Worship and for a communion with himself and wilt thou not serve him accordingly hath he given thee a heart and spiritual soul as he hath given the Brutes a sensitive appetite and natural desire and shall they cry to God with the one and not thou with the other But 2. reason in man being of a deeper reach then sensitive nature in the brutes it not only seeth trouble and wants at home but also can look up to the right treasure from whence a supply may be had Thus (e) Ideo apud varias hominum nationes quicunque no nen aliquod sibi ducevirtute vindicavere circa precum crationumque studiase exercucrunt ut apud Jndos Brachmanae apud Persas Magi inter Graecos Theologi in Assyriis Chaldei c. Fran. Venet. de harm mundi cant 3. ton 6. cap. 15 Orare nobis proprium est ut Plato Porphyrius Jamblicus Proclus docents totum genus humanum omni tempore omni loco emneque natione divinis precibus dedâ—tum suit ibid cant 1. toâ— 1 cap. 16. Heathens and Pagans by the light of natural reason can not only discern the eternal Power and God-head of their Maker Rom. 1.20 but also much of that duty they owe to him Rom. 2.14 15. And in the first place that they should offer to him the sacrifice of prayer and praise all men naturally may know that they are oblieged to render this homage and pay this tribute of all their enjoyments to the great King Hence Divines acknowledge prayer and praise to be a branch of that natural worship which the Law written on the heart Rom. 2.15 by the work of creation doth prescribe And (f) Hence Phocylides his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Pythagorean verses their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Plutarch his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is acknowledged to be a fundamental principle known to all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Zenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that this general doth clearly comprehend our case none I think will deny Pagans themselves do reckon this among the first and most undeniable principles of their Theology and though for ordinary they do not improve this known principle nor hearken to the cryes and challenges of a natural conscience convincing them of the neglect and calling them to go about this duty yet in the day of calamity and when the Lords hand lyes heavy upon them they will cry to him the most stupid stubborn and desperat wretch will then take him to his devotion It was well said by one He (g) Qui nescit orara discat navigare who cannot pray let him go to sea and the storm will learn him this point of Divinity when the wind was boisterous and the Pagan Mariners afraid they will not only practise but preach this point with much zeal and tenderness What meanest thou O sleeper say they to Jonah Arise call upon thy God Jon. 1.6 Thus all are taught and may learn their duty but the Lords own people have many other Monitors and Instructers they meet with many voices calling and inviting them to call upon God where canst thou cast thine eyes but there thou mayest behold a Teacher and hear a voice pointing out the way to the throne The Lord doth call and invite us to our duty both by his Word and Works but alas who hath (h) Isa 6.10 ears to hear when he speaketh or a heart to consider what he saith And 1. there is scarce a line in the Scriptures which holds not forth some one or other motive hereunto 1. (i) Mat. 7.7 3. precepts and commands should chase thee who art of thy self so weak and not (k) 2 Cor. 3.5 sufficient for one good thought in to him of whom is all our sufficiency and who only can strengthen and inable us both to will and to do 2. The (l) Joh. 16.23 promises cry to thee O make hast do not linger run to the throne the blessing is brought to the birth and only waiteth for the midwifery of prayer 3. (m) Jer. 10.25 Threatnings should drive thee into the provoked Majesty to deprecat his wrath to cry for mercy and to beg a pardon that none of those evils thy sins have deserved may befall thee 4. Challenges we may hear the Lord saying to us to day what he said to his ancient people Is 43.21 22. This people have I formed for my self they shall shew forth my praise but thou hast not called upon me O Jacob but thou hast been weary of me O Israel 5. Every passage of providence held forth in the Word should make thee say Lord (n) Ps 78.6 7. c. teach me to improve aright what is (o) 2 Tim. 3.16 17. recorded in the sacred Volumn for my instruction comfort or humiliation that I may fear and reverence thy great Name and may not become an unfruitfull hearer c. 2. All Gods works and dispensations towards thee and the present generation do joyn with his word 1. all thy wants dangers (p) Ps 50.15 troubles difficulties and temptations yea and all the misery and afflictions of thy relations and of Gods people wheresoever do invite thee to run to the full Treasure for a supply to run to the Physician for a remedy to run to the rock of strength and defence and to him who is able to save and deliver on whom thou mayest cast all thy burdens (q) Ps 17.8 Ps 36.7 Ps 57.1 Ps 63.7 resting securely under the shadow of his wings in the day of greatest calamity 2. All thy mercies and enjoyments personal or publick do summon thee as to pay the (r) Ps 50.15 tribute of praise to the great and liberal Giver so to pray for grace to improve these many talents our Master hath intrusted us with to the honour of his Name that they may (Å¿) 1 Tim 4.4 5. prove blessings indeed and may not be given and continued with us in wrath and so become snares and wofull temptations 3. All the good we expect or desire to our selves and others (t) Ezek. 36.37 Mat. 7.7 complain
soul-deceiving and desperat folly if thou hast but attained to the first elements of this Christian and heavenly art it will send thee to trade where thou mayst gain most and will drive thee from the empty cisterns and lead thee to the full fountain it will teach thee to go to him who hath said (n) Joh. 14.13 ask of me what ye will it shall be given you wisdom hath long cryed to you worldlings discovering your folly and pointing out the remedy Isa 55.1 2 3. ah when will you hearken and obey when will you be convinced of your folly and learn to be wise 16. Heaven hell and earth may be our monitors and set us a work 1. wouldst thou yet stay a while in this poor and miserable Inn perhaps that thou mightst do God more service in thy generation or that thou mightst be better fitted and prepared for death c. prayer may add to and lengthen the lease of thy life as it did Hezekiahs Isa 38. 1 2 5. Jam. 5.15 But 2. is hell terrible unto thee and heaven thy joy and delight art thou afraid of the day of judgment and is it the one thing thy soul desires to be accounted worthy then to stand before the Son of man O! then hearken to Christs counsel watch and pray alwayes Luk. 21.36 We need not descend unto particulars for what is that lust thou wouldst have subdued what is that grace thou wouldst have strengthened what is the judgment thou wouldst have averted or what rod or calamity removed what is the mercy whether spiritual or temporal yea what the comfort or consolation though peace of conscience that passeth all understanding joy of the holy Ghost and assurance of thy salvation c. There is no evil so terrible and astonishing that the effectual fervent prayer of the righteous may not remove and no mercy so great and excellent that it cannot procure by the blood of Christ pleaded at the throne of grace Mat. 7.7 Joh. 14.13 14. c. Here is a large field where we might reap a plentifull harvest but we proceed adding only one head moe with its several branches We have heard how the Lord doth call and invite us by his Word and Works by his commands threatnings and promises c. by these the Lord points out out way to the throne and when we turn (o) Isa 30.21 either to the right hand or to the left we may hear the voice of some one or other monitor saying this is the way walk ye in it but though there be so many who thus lift up their voice (p) Isa 58.1 like a trumpet who cry aloud in our ears and spare not yet there is one voice moe a (q) Ps 29.4 powerfull voice and full of majesty and we would hear what it saith and thus 1. the Lord absolutely considered 2. relatively and the several persons of the blessed Trinity and 3. the attributes and divine properties do call and invite us to the constant and serious practice of this duty And 1. the great Jehovah who is and beside whom there is (r) Isa 43.11 none else the all-sufficient and independent being to whom our goodness and service (ſ) Ps 16.2 cannot extend nor any of his creatures be (t) Job 22.2 Rom. 11.35 36. profitable yet he calls for our prayers 1. as a part of that homage we owe to him 2. by way of gratitude and in testimony of our love to him and of his delight in us then the Lord will have us thereby to testifie 1. our reverence and subjection to him 2. our dependance on him and 3. our own indigence and his propriety that we are beggers and hold all as an almes from heaven and 4. that we may thus be the more engaged to improve what we receive for his honour and may be the more (u) It is a sure rule saith Dr. Preston Saint exer serm 1. what we win with prayer we wear with thankfulness ready to return to him the sacrifice of praise c. but not only as his creatures do we owe to him this point of duty and service but also as his favourits and by way of gratitude 1. to testifie our love to him and delight in him if these be s incere a communion with him in this most immediat part of his worship must be sweet when we may thus enter the Kings chambers we will rejoyce and improve the importunity Cant. 1.4 Cant. 2.4 5. 2. He calls for our prayers to testifie his delight in us and in our work O my dove let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely Cant. 2.14 Poor Saints are ready to complain and say I have no gifts nor parts and am of no account in the world and alas I can do no service to God in my generation ah if thou be poor shouldst thou not beg and though thou be weak yet thou art not dumb canst thou not then cry and importune him who is able and willing to help and strengthen thee thy prayers are good service to God they are great and acceptable sacrifices the prayer of the righteous is his delight Prov. 15.8 Yea Pagans by the light of nature did come to the knowledge of this point the divine moralist (x) Plato tom 1. Alcibiad 2. pag. mihi 137. Plato tells us that the Athenians observing the gods alwayes to favour the Lacedemonians more then them resolved to consult their Idol Ammon and to ask the reason hereof especially since the Lacedemonians were careless what sacrifices and oblations they offered to God and the Athenians did spare no cost and were more frequent and sumptuous in their oblations then all the Grecians To whom the Oracle or rather Sathan transforming himself into an Angel of light to those whom he held fast in his snare if that Author here relate a history and do not as is usual to him alledge this passage in a parabolick way and for the application but the Oracle saith he gave this response that the Lacedemonians good (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. interprete Ficino bona verba words which (z) Albeit Plato by way of dialogue brings in Socrates making this interpretation according to his usual maner which Ficinus in his life prefixed to his works ascribeth to his modesty and gratitude toward his Master Plato interpreteth to be nothing else but their prayers did please God better then all the worship and costly offerings of the other Grecians and then he proceedeth in the commendation of this spiritual exercise and to show that God looks more to the inward frame of the heart then outward performances though never so specious and that it were blasphemous to make the holy Lord like a wicked usurer and to think that he can be bribed to hearken to sinners and grant their desires because of their hypocritical devotion and great oblation I wish that Book
nor purpose to give nor his love and fatherly affection toward us can hinder the Lord from saying to us in reference to all our mercies what he said to his ancient people Ezek. 36.37 concerning the mercies there promised I will yet for this be enquired of by my people to do it for them It is true the Lord often (c) We heard the Jesuit Tolet confessing that the prime and principal mercies both in nature and grace are previous to our asking part 1. chap. 8. pag. 317. with whom Salmeron joyneth tom 5. in evang tract 45. in haec verba scit enim pater vester quid opus sit vobis antequam petatis prevents us with his mercies Isa 65.24 but not to take us off but the more to engage and encourage us to pray and praise him As to the place Joh. 16.26 27. Christ doth not there deny that he will pray for them that being contrary both to his promise and practice but he would there lead his disciples in to the fountain and principal cause of all their mercies viz. the eternal love and free grace of God which did put a difference between them and others from which fountain through his blood all our mercies do stow so that not only our weak and imperfect prayers but also his most effectual and powerfull intercession is but a mean for obtaining and conveighing to us those mercies which our gracious Father of his meer good pleasure and love in Christ Jesus hath appointed and prepared for us from all eternity as we have shown at length and vindicated this place Part 1. Chap. 5. Sect. 1. Pag. 68. Christs scope there is not to exclude his intercession but to prefer the Fathers love and his death and to prevent that mistake that is incident to mourning sinners ah think they Christ is mercifull and tender-hearted toward sinners else he would not have shed his precious blood for them but we are afraid lest God prove a consuming fire to us and pursue us with his justice O but saith our blessed Lord I would not have you even after your eyes are opened to see my love in laying down my life for you and going to heaven to prepare a place and to intercede for you so to look on my death and intercession and my kindness toward you thus sealed and manifested by such convincing demonstrations as to exclude the father and to imagine that he hated you and were unwilling to do you good for saith he the father himself loveth you And though I did not intercede for you yet having elected you to obtain salvation through my blood he would show mercy on you no less then on your forefathers who had not the benefit of my intercession the love of the Father is the first fountain of all our mercies for though we were elected in Christ yet the free love of God who is Father Son and holy Ghost in order did preceed every thing that can fall under the notion and consideration of a mean hence it s said that God so loved the world that he gave his only begotten Son c. Joh 3.16 1 Joh. 4.9 10. And now we may (d) It s observable that all the objections here may be as we have shown made use of as so many arguments and motives to encourage us in going about this duty where can we then look and not see some one or other motive and encouragment since all that can be alledged by devils or men against this work may serve as a mean to stir us up to the diligent performance of it retort this and the preceeding objection which are so far from holding forth a discharge from and discouragment to pray that in both we have a notable encouragment and engagement to this duty ah what can more sweetly and strongly draw a poor indigent sinner to the rich treasure then the cords of the free promises and where is there such a cordial for a fainting soul that dare not look up to the throne of grace as the consideration of Gods mercy and fatherly love toward us in Christ and what madness must it then be to make these become a heavy burden and so many weights to press us down while we would lift up our hearts to the Lord and to make those healing medicines become deadly poyson to us Ah! had not the Lord prevented us with his free love and gracious promises in Christ what warrant had we more nor devils to draw nigh to God but now having such a loving Father such gracious Promises and so great a Mediator and Advocat we may come with boldness unto the throne of grace that we may obtain mercy and find grace to help in time of need Eph. 3.11 12. Eph. 1.13 Act. 26.6 7. 1 Joh. 3.1 and 4.10.2 2 Cor. 7.1 Heb. 4.16 c. As to the question whether we intended by our prayers to move God its commonly answered and but briefly and in a word that prayer works a change in us but not in God who of himself is willing to give if we were ready to receive he (e) Isa 30.18 waits only that he may be gracious and (f) 1 Chron. 4.10 bless us indeed and prayer enlargeth the heart and those pleas and arguments we use in prayer do serve to strengthen our faith and to beget such a holy humble and confident frame of spirit as the promise of audience doth require and which will be ready to receive mercie aright and to improve them to the honour of the Giver and thus prayer is that rope whereby as the Jesuit g Salmeron from the supposed Dionysius saith we pull our vessel to the rock (q) We do the rather take notice of this allusion as being owned by a Jesuit who otherwise teacheth according to the principles of of the pelagian School that God will concursus scil in actu primo seu voluntas qua Deus statuit cum causis secundis concurrere c is determinable by the will of the creature to this or that act Est ergo inquit oratio que madmodum magnus ait Dionysius de div nominib cap. 3. veluti catena aurea è caelo demissa per quam qui ascendunt videntur quidem cattnam ad se trahere sed revera ipsi potius ab ea trahuntur in caelum dum precamur Deum ' non ipse sit aptior paratior ad nos audiendos sed nos capiendis illius beneficiis preparatiores Salm. in evang tom 5 tract 45. prope finem vid etiam Toletum in Joan. cap. 16.26 27. but not the rock to us But albeit upon the matter this be a truth yet not a satisfactory answer to the question for clearing of which we would offer these few considerations 1. it cannot be denyed that as the exercise of every grace is a mean for the growth and strengthening of it and quickning the heart for for a communion with God So in a speciall manner that spiritual and
would pitty such a fool in his misery And yet who doth lay to heart that he is the man and that this is his own case and condition while we are in the (r) 2 Cor. 5. vers 1. earthly house of this Tabernacle we are Pilgrims and Strangers Heb. 11. vers 13. We are far from home but our father is not unmindfull of us He lets us not want Bonds and Bills of Exchange under the broad Seal of Heaven and so cannot be lost they are registred in the sacred Volume and we may have an extract when we will We have the credit and fidelity of the great King morgaged as it were for our security and that He who gives which is singular will also answer these credential Letters only they are as so many black Bonds and thou canst lay no claim to them till thy name be inserted And our kind Father from time to time doth warn us entreating that we would fill up the blank that we would become willing and content to be happy and rich that we would pray for an heart to prize the heavenly Treasure and for an hand to write-in our name in these evidences to write it with a pen of Iron and the point of a Diamond there to abide for ever And then that we would ask a tongue wherewith we may plead at the mercy seat the performance of these promises and that God would answer his owne bills And thus Prayer is that Manna on which the true Israelite can live and use it for all kind of food The Rabbins imagine that whatsoever kind of meat the Jewes desired and longed for their Manna while they did eat it did perfectly rellish the same Certainly this our Manna will suite with can answer and satisfie all sorts of appetits nay it will serve not only for meat but also for medicine in every case and condition for every bussines and in all things Prayer is usefull Phil. 4. ver 6. It is that true money far more excellent and profitable then what the preacher speaketh of Eccles 10. ver 19. That only answereth all things vendible and can purchase the commodities for this work and help for every purpose What is said of the whole of holines in generall 1. Tim. 4. ver 8. may fitly be applyed to Prayer in particular it is profitable for all things it is that faithfull and happy messenger which alwaies returnes with an answer of peace But that we may stay no longer in the porch in handling this most weighty point which may be called the marrow and sum of practicall divinity we purpose in the Lords strength to follow this method 1. We will enquire after the nature of Prayer and endeavour to shew what it is 2. We will name the qualifications and requisits of an acceptable and prevailing Prayer where we will more fully speake of that faith which is so necessary to the audience and acceptation but little minded in the performance of this duty 3. We will propone some cases and questions which may occur concerning the practice of Prayer 4. We will proceed to the returne of Prayer and enquire after the severall wayes God observes in answering our Pâ—ayers and of the certainty of successe notwithstanding of the many atheisticall cavills of Prayerlesse souls closing all with a word of exhortation containing diverse motives to stirre us up to the diligent and constant practice of this promising exercise with an answer to objections PART 1. Of the Nature of Prayer IN opening the nature of Prayer we will 1. speak of the diverse notions and considerations under which Prayer may fall 2. Of the Names given to it in the Word 3. We will describe it 4. We will enquire to what faculty of the soul it belongs and in what act it consists 5. We will speak to its subject and of the Persons on whom this duty doth ly 6. Of its object and to whom we should direct our Prayers 7. Of the matter of Prayer for whom and for what it should be poured out where we will take a view of the ground warrand and foundation of Prayer and inquire after the meaning and extent of the promises 8. Of the author of Prayer and the help of the spirit 9. Of the altar whereon this sacrifice must be offered CHAP. I. Prayer considered under diverse respects as a Gift as a Grace as a Duty and as a Mean Psal 12.5 For the sighing of the needy now will I arise saith the Lord Mic. 3.4 Then shall they cry unto the Lord but he will not hear them Hos 7.14 And they have not cried unto me with their heart when they houled upon their beds THere be too many theaters in the world who with their counterfeit money deceive the simple yet there are moe who with such coyn would carry on a trade with heaven and who dare offer to him from whose eyes nothing is hid such trash and refuse but he cannot be mockt he will not owne or accept what hath not the stamp of his spirit Carnal desires though vehement and fervent must not be called Prayers they deserve not the name of crying unto him and though they flow from the heart and carry alongst with them some kind of performance of duty yet they shall not prevail he who pities the sighs and broken words of his honest supplicants and will arise for their help will not regard the tears and cryes of these hypocrits and it s no small part of our task to find out a touch-stone whereby we may try the money wherewith we trafficke for eternity Mal. 1.8.14 and to discover the halt and the lame that we may not dare to offer such corrupt things to the great King whose name is dreadfull in all the earth least he spread upon our faces the dung of our sacrifices Mal. 2.2 3. And now in the entrance we would observe that Prayer may fall under a fourfold notion and consideration 1. As a Gift 2. As a Grace 3. As a Duty 4. As a mean appointed of God for obtaining the good things he hath promised 1. Wicked men as they may be eminent for parts and other gifts so also as to the gift of Prayer they may tender up an excellent supplication both for matter and expression to the delight and edification of the hearers and to the emolument and good of those who joyn with them but with another heart Gifts abused though they profit not the receiver but exceedingly aggravate his guiltiness yet they may tend to the spiritual advantage of others why might not these work-men who built an ark for Noah and his family perish in the deluge But 2. As many gracelesse souls may have the gift of Prayer So many precious ones may want that gift as to any eminent measure and degree they may poure out their souls before the Lord with much affection and tenderness who being of small parts have not this gift for the edification refreshing and stirring up the
affections of others yet I have known not a few who as for naturall parts have been reputed weak and simple and who have had no great dexterity in worldly affairs yet have been eminent not only for grace but also in the gift of Prayer the Spirit according to the Word Rom. 8.26 helping their infirmities and enabling them to pray as they ought not only by enlarging their hearts with holy desires but also ordering these desires and supplying fit and pertinent words for expressing of them to the admiration of the hearers yet it is too evident that many of the saints want this Gift as to any considerable measure who albeit upon this account they may be humbled and with submisson complain to God because of this infirmity yet need not be too much discouraged though the Lord hath not bestowed on them such a measure of knowledge and utterance as upon some others yet he hath not with-held from them the Spirit of grace and supplication What though thou canst but sigh with the needy Psal 12.5 and groan with the Prisoners Psal 102.20 What though thou canst but chatter as a cran and mourn as a dove Is 38.14.5 The Lord can read and understand that hand-writting he knows the meaning of abrupt and broken words proceeding from a broken and contrite spirit and will perform the desire of such disconsolat ones As for the two latter considerations there is an usuall mistake on both hands carnall hearts who make little conscience of duty look on Prayer as a mean and the Saints who dar not omit their duty too often forget the reward these who ask amisse and cannot lay claim to the promise yet will use Prayer as a charm and spel they fear no evill because they say their Prayers every day and the true Israelits who may draw nigh to God as a father in confidence to be heard so trade with heaven as if a storm did alwayes follow them when they went to sea and as if their vessell could not escape the Pirats and thus though they will not be idle but must hazard and send many Packs to sea yet they expect not ever to hear of them again and though the Lord pitty such and will not deal with them according to their fears yet often he hideth his face for a while and maketh them meet with many contrair blasts because of their diffidence that though their Ship come safe to shoar at length yet the voyage proveth uncomfortable and dangerous and a considerable time may interveen before they hear of their return Thus we may speak of Prayer under all these four respects But O! if the Lord would be pleased so to blesse these weak endeavours that they may prove helpfull for preventing a divorce where the Lord requires an union that all of us may have such a measure of the spirit of grace poured out upon us and may 2. be furnished with such gifts and abilities for ordering expressing our desires And may 3. be so inabled to make conscience of our duty As that 4. We may go about the performance of it with cheerfulness and confidence knowing that we shall not seek his face in vain that thus grace may sanctifie our gifts and successe may accompany our work that albeit to our apprehension there must still be a distinction yet there may be no more a separation but that in all our supplications these may joyn hand in hand and may be really united so that we shall not need to prosecute the difference any further only as occasion shall offer we will adde a word by way of remedy for curing or preventing what may be found wanting or amisse in our Prayers as to any of these respects and considerations looking up to Him who only can (a) Rom. 8.26.27 help our infirmities and teach us to Pray as we ought and according to the will of God CHAP. II. Prayer held forth under several Scripture expressions Paralleled for preventing mistakes Math. 7.7 8. Ask and c. for every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened Jam. 1.6 Ask in faith nothing wavering And 5.16 The effâ—ctuall fervent Prayer of a righteous man availeth much Eph. 6.18 Praying alwayes and watching thereunto with all perseverance c. DIvers names and expressions if the difference be not meerly literal and grammatical must contribute not a little for clearing of the nature of the thing it self it will not then be impertinent for us here to ponder a little the different wayes whereby the subject of our present enquiry is expressed in Scripture especially since such a view in the porch some brief observations for explication being intermixed may help to prevent a double mistake the one of carnall hearts who because they find Prayer some times held forth under words that seem to import no great difficulty seriousness and diligence as to ask seek call cry knock c. are ready to apprehend that it is an easie task to pray and that they need no further trouble themselves if they can utter some few words in a formall way and on the other hand the Godly hearing of such importunity in Prayer such fervency watchfulnesse perseverance wrestling weeping c. are in hazard to draw hard conclusions against themselves as if they never had yet prayed acceptably Albeit now we may not speak at any length to these material cases it being one of the main designs of the practicall part of this treatise to give some clearing to these yet for the present we may set before both the presuming Atheist and the tender Christian what through the blessing of God may prove a remedy to both if they will be at the pains to compare these Scriptures together and thus seek after the sense Carnall men may see that there is difficulty in the work and that lip-labour is no Prayer and the Godly who offer up the desire of their heart to God need not be discouraged though at all times they have not such enlarged affections zeal and continuance as some of Gods children upon speciall occasions have had And as this parallel may now be helpfull to that purpose So it may give some light when we come to speak of these cases more fully in the qualifications of Prayer and to what we are to say concerning the nature of it here Chap. 4. 1. We will begin with such expressions as seem to import no great difficulty And thus to pray 1. Is but to ask Mat. 7.7 O! but stay a little fond atheist and remember not every one who saith Lord Lord shall enter into the kingdome of heaven except he be a doer of the will of God v. 21. Thou must then be a doer as well as an asker and thou must ask in faith nothing wavering and with an honest and single mind Ja. 1.6 8. And thy end must be pure and holy for many ask and receive not because they ask amisse Ja. 4.3
righteousnesse 6. His omnipotence and fidelity may allure and invite the most stubborn and unwilling to the frequent practise of this heavenly exercise he hath promised and he is able to do great things for his honest supplicants will ye so far envy your own happiness as not to become one of those all of us would be great and mighty but alas few take the right course for only the praying Christian is (k) According to Pauls prayer Col. 1.9.11 strengthned with all (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might and thus in some sense may be called Almighty all his strength is borrowed and dependent on the first fountain but thus though the world believe it not he is very strong nay saith (m) Nihil est homine orante potentius Chrysost as he is cited by the Author of a treaty of pacification pag. 57. Chrysostom there is nothing more strong and mighty then a praying soul prayer saith (n) Jenk â—n Jude 21. another hath a shadow of omnipotence in it it sets infinit power a work for fulfilling thy desires and (o) Mr. Sam. Clark in his examples pog mihi 504. reports that some Princes professed they feared more the prayers of some Saints then an army of twenty thousand men maketh the Church (p) Cant. 6.4.10 terrible as an army with banners enemies at length will be forced to put to their seal to this truth what ever success and prosperity they may meet with for a while when the day of Gods power cometh the Lord will send the rod of his strength out of Zion and will rule in the midst of his enemies Psal 110.2 3 5 6. It was said of zealous Luther potuit quicquid voluit he could do what he would but may not the same be said of every believer doth not our blessed Lord say as much while he promiseth to give to such whatsoever they shall ask in his name Joh. 14.13 14. Joh. 16.23 c. But ah who hath believed his report who maketh not God a lyar by distrusting this sure word of promise ye will not take Gods word therefore ye will not pray ye will not rest on Gods bond and therefore ye look on the promises as no great encouragments to holiness O if this one word were soundly believed though love to God or to our duty did not prevail with us yet self-love would often send us to the throne but you may as well question all the Scriptures as any one word or portion of them and this promise of audience so often repeated to cure thy unbelief must be more sure then all the bonds and evidences in the world it being easier for heaven and erath to pass then one jot or title of Gods Word to fail and not be fulfilled Luk. 16.17 Mat. 5.18 Hence Davids (q) Which some call Luthers Psalms because when he met with any trouble or difficulty he ran to it as his city of refuge and was not diseppointed confidence Ps 46. though the earth were removed c. yet he would not fear Ah! wilt thou who art called a Christian and who wouldst be reputed a believer dispute and debate question or deny any part of the holy Scriptures while the devils believe and give such a full and firm assent to every word that (r) Isa 55.11 proceedeth out of Gods mouth (Å¿) Jam. 2.19 they believe and tremble and wilt not thou believe and rejoyce believe and love and draw nigh to him in full (t) Heb 10.22 assurance of faith Alwayes ye who rest in a state of unbelief and who lodge and entertain such thoughts as ye will not be able to carry to hell with you ye who would say if ye were not ashamed to speak out your atheism and unbelief what a (u) Whether he did vent this blasphemy in his own name or expressing the thoughts of too many we need not enquire we will not undertake his vindication who speaks nothing for him self blasphemous Pamphleter once said (x) Qui petit accipiet Jacobus Apostolus inquit O si Jacobus Rex mihi dicat idem Whites Sermon on Dan. 9.25 pag. 13. O said he if I had the Kings word in stead of Gods and if King James would say what the Apostle James said and would promise to give me whatsoever I should ask I should not be such a stranger at Court as I am in the sanctuary I have I say to you O blasphemous Atheists who thus undervalue the rich promises of God and will not be at the pains to plead them at the throne of Grace a sad message from the Lord and a dreadfull prayer against you who will not pray for your selves that the Lord would pour out his fury and wrath upon you that finding the efficacy of that imprecation ye might once learn to believe that the effectual fervent (y) Jam. 5.16 prayer of the righteous availeth much the words are most terrible and O! if they were more pondered by secure Atheists we shall only offer these four or five observations which deserve our serious meditation and shall not now stay to (z) See the Preface and Part 2. Chap. 2. Sect. 2. press this exhortation further And 1. it would be considered that this dreadfull imprecation is doubled and set down in two several Scriptures by two heavenly messengers without any considerable variation either in matter or words viz. by the Psalmist whether David or Asaph its needless to enquire now Ps 79.6 and by the Prophet Jeremiah chap. 10.25 And I may say with (a) Gen. 41.32 Joseph to Pharoah concerning his dreams that this threatning is doubled because it is established by God and God will shortly bring it to pass however mockers may slight this sad doom and put it far from them 2. It would be observed that this threatning is not concerning some outward and temporal stroke and judgement but concerning the fury and indignation of him who is of (b) Job 37.22 terrible Majesty the (c) Ps 90.11 power of whose wrath cannot be known till it be felt in hell 3. That they who call not upon God are classed and put in one category with Heathens and Pagans what ever be their Church-priviledges and outward profession yet truly and in Gods esteem such Atheists are not better but rather worse then Barbarians 4. That it shall not excuse them nor guard them from the stroke of Gods fury that they are many though they be kingdoms and families though they be never so mighty and numerous the Lords (d) Ps 21.8 9 right hand shall find them out and shall make them as a fiery oven add he will swallow them up in his Wrath. 5. That this judgment is denounced prayer-wayes certainly the servants of God did not delight in their ruine whom they were obliged to (e) 1 Pet. 2.17 honour and (f) Gal. 5.4 love as men and brethren but the Lord having commanded they must obey and must not only
fore-tell the inevitable destruction of those wretches but also represent it in a prayer to God for the greater terror and conviction of those who should read their own names in that dreadfull imprecation But such as will not now cry to the (g) Deut 32.15 2 Sam. 22.47 c. rock of salvation and (h) Is 55.6 seek his face while he may be found shall ere it be long cry to the mountains and rocks to destroy them fall on them and hide them from his face Rev. 6.16 Now he lovingly inviteth you to draw nigh to him and offers you the help of his Spirit and ye will not come but nill ye will ye in that day of his wrath when ye shall not be (i) Rev. 6. â—7 able to stand before him ye shall be brought before his Tribunal to be judged 2 Cor. 5.10 such as in their life derided holiness and said it was in vain to call upon God will then say in vain with the foolish Virgins Mat. 25.11 Lord Lord open to us O! if thou wouldst know in this thy day the things that belong to thy peace before they be hid from thine eyes Luk. 19.42 Sect. 2. Objections answered and this Queree considered whether prayer may be said to move him with * Jam. 1.17 whom is no variableness neither shadow of turning Dan. 9.2 3. I Daniel understood the number of the years that he would accomplish seventy years in the desolation of Jerusalem and I set my face unto the Lord God to seek by prayer and supplications c. Jon. 3.8 9 10. Let man and beast be covered with sackcloath and cry mightily unto God And God saw their works and repented of the evil that he had said that he would do unto them and he did it not THere be scarce any material question and case handled in this Treatise from whence we could not gather some one or moe objections which might be here propounded as Obj. 1 1. Obj. I cannot pray I know not what to ask as I ought Ans See where our strength lyeth Ans and from whence help may be brought Part 1. chap. 9. Obj. 2 2 Obj. But I am dull and indisposed and am not in a fit condition and frame of spirit to speak with God Ans Ans How thou mayest maintain and recover a praying disposition see Part 3. chap. 2. Obj. 3 3 Obj. O! but the mercies I stand in need of are great and second causes are far off and I see litle probability of success Ans See supports for strengthening thy faith Ans Part 2. chap. 2. sect 2. and Part 1. from Christs intercession ch â— sect 1. and from Christs death chap. 8. Obj. 4 4 Obj. Ah! but I fear lest I be an enemy and the Lord prove a consuming fire if I should draw nigh to him and were it not better to stay away then to cast my self in the fire Ans Whatever be thy fear yet thou must draw nigh to him or perish if thou wilt come in sincerity Ans there is hope but otherwise he will come against thee to tear thee in peeces See thy duty vindicated obstructions removed and encouragements held forth Part. 1. chap 5. sect 3. Obj. 5 5 Obj. O! but I fear lest the day of grace and the acceptable time be past and that it were in vain for me now to seek the Lord. Ans Ye have this case discussed and this plea removed here Ans chap. 2. sect 2. Obj. 6 6 Obj. But I cannot call God Father nor follow that copy Christ hath set down and according to which every supplicant must frame his prayers Mat. 6.9 Luk. 11.2 Ans Either thou art a child of light walking in darkness Ans and thy case is propounded Part 3. chap. 1. sect 1. page 560. or thou art yet in the bond of iniquity but wouldst fain shake off those grievous fetters and then I have spoken to thy case Part 1. chap. 5. sect 3. And now let me only tell thee though God be not yet thy Father reapse à parte rei thou not being as yet begotten born and regenerated by his Spirit yet he is thy Father voto ac desiderio fortassè etiam decreto ac aeterna electione as to the longing and desire of thy heart and perhaps as to his secret purpose and decree otherwise if thou dost not so much as desire to have such a Father and to stand under the sweet relation of an obedient son thou hast no (a) Act. 8.21 part nor lot in this mater what hast thou to do to take his Covenant in thy mouth or to lay hold on any federal relation to him Ps 50.16 But if thou wish and desire if that be the one thing thou wouldst ask if thou wert put in Solomons case 1 King 2.5 whâ—t mayest thou not thus call him thy Father thou hast a sâ—rt of claim by this thy desire unto that high relation which the Lord will never challenge nor upbraid thee for laying hold on it unless thou forfeit that plea by (b) 2 Pet. 2.20 21 22. returning with the dog to thy vomit for sincere wâ—shes and (c) Mat. 5 6. desires pass as current money in the Kingdom of Heaven But not to insist on particulars which might here be multiplyed if that labour had not been prevented by handling them in their proper places neither could they have been there omitted without much confusion and deficiency and many needless repetitions here There is one objection which like (d) 1 Sam. 10.23 7 Obj. Saul among the people is by head and shoulders higher then all the rest and it is this many have what their (e) Job 21.7.14 15. Ps 73.7 qfq Ps 44 22. qgq 1 Cor. 4.13 hearts can desire and more who yet make no conscience to call upon God but cast off fear and restrain prayer before him and on the other hand the Saints for the most part are f killed all the day long and are counted as sheep for the slaughter and are g made as the filth of the world and the off-scouring of all things they ask but receive not they seek but find not they knock but it is not opened unto them what then doth prayer avail and what truth is there in the many promises that are made to it Ans This is that mountain which blind Atheists cannot look over Ans this is the stumbling block on which they fall and cannot rise again and which often hath proven a sore temptation tryal and exercise to the Saints therefore we spak to it at so great length here chap. 1. where we shew 1. that prayer could not want an answer 2. that no good thing was with-held from honest supplicants and 3. that no good thing was enjoyed but by prayer and that the mercies of prayerless souls were cursed and all the crosses of the godly were blessed c. We come now to the objections that