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
when treacherous usurpers had no other plea for justifying their oppression but their successe and signal as they called them victories whether we should own approve and pray for these courses wayes and designs which we see to be followed with successe and forsake and pray against these interests and courses which are trysted with crosse providences and disappointments In answer to which we shall give some few conclusions Concl. 1 Successefull providences are comfortable commentaries upon these Scriptures that clearly hold forth our duty if while we are walking by rule being set a work by the authority of God held forth in the word of command and encouraged by the word of promise God smileth upon us by his work as it will add oyl to the wheels and quicken our diligence so it will be as eye-salve to anoint thine eyes that thou mayest see more clearly it will add light and prevent needless fears and scruples which might arise from sense and carnal reason in case of disappointment and crosse dispensations Thus Cato who at first was a resolute asserter of divine providence seeing Pompey so often prosper when his cause was bad and miserably overthrown by Cesar while his cause was good and (h) See Bâ—bington on Exoaâ— chap. 29. himself so unsuccessefull in his essayes to maintain and recover the liberty of the Roman state he then judged that the world was governed by fortune and hap And not Pagans only but some eminent Saints have been sore put to it and have succumbed at this temptation from thence Jobs friends did infer that he was an hypocrite and David saâ—d J shall one day perish by the hand of Saul 1 Sam. 27.1 Yea Asaph is not far from blasphemy Ps 73.12 13.14 Concl. 2. Providence is a bad commentary upon a dark Scripture when the rule is questioned we must not run to Gods works as interpreters of his Word when Scripture is pretended by both parties for their cause we should not make providence the glosse for clearing what difficulty was in the text and give sentence for that cause which is followed with successe and against them who all the day (i) Ps 73.14 long are plagued and chastened every morning Providence may encourage a seeing man to walk forward but (k) Caennot morally though physically it hath dispensations of providence cannot enlighten the eyes of the mind though by a miraculous dispensation the bodily eye hath been restored to the blind cannot either give eyes to the blind or make a dim eye see clearly It may be compared to ciphers which serve to augment the number when a significant note is set before them but otherwise a 1000 ciphers cannot amount to the least of numbers When success followeth a promise made to a commanded duty it s a new bond and encouragement to continue in well-doing but when it goeth alone or before and wouâ—d draw Scripture along with it to give an eccho and report to what providence is thought to say and cry it will prove a poor warrant to him who is unbyassed And as successe will not justifie an action or course otherwise questionable so we can have no (l) Thus the sectaries when they invaded this land an 1650. made an appeal to providence and after the deseat of our aâ—my at Dumbar they insulted that providence had determined the controversie on their side warrant to appeal to providence in our undertakings and make it a judge to determine any contraversie This were to oblige the Lord to give us a new rule and to make his works speak what he never commanded them to say this were to limit the Lord that he might never chasten his people while they had to do with unjust and self-seeking men and when they owned a good cause c. Thus providence must only be esteemed a commentary for amplification of a clear text but not for explication of what is abstruse and difficult Concl. 3 far lesse must providence be acknowledged to be declarative of the approving will of God 1. Without the word when such a way and course can lay no claim to any precept or promise and yet lesse 2. when it is directly contrary to the word and therein condemned And its observable that such as boast of providence are men who albeit if we look to their profession we would judge them to be saints yet make litle conscience of duty and that they run not to Gods works for a testimony till first they have cast his word behind their backs and are at a losse there Such â—s have no other plea for justifying their wayes judge it their wisdom to make use of this rather then of none especially since it is a popular and sensible demonstration which often proveth more concludent with the brutish multitude then the word of God especially if there be a (m) As in the late case while Scotaries did prosper for so long a time continued series and succession of favourable Providences and that notwithstanding of many and great interveening difficulties O! will the multitude then say this is the hand of God we may see the Lord owning and working for such courses and wayes but certainly such as lean to such a rule must either be very blind or wilfully blindfold themselves all ages and interests may furnish many instances for showing the crookednesse and inequality of this pretended rule and who is he whether he be good or bad who hath observed the severall steps of providence towards himself who cannot tell of the many and various vicissituds of providence he hath met with and the Scriptures afford so many examples of crosse-providences towards the Saints while they have been following their duty and maintaining a just cause and of prosperous and successefull dispensations towards the wicked in their oppression injustice and violence against the Saints that it were lost labour to stay upon citations And O! what grosse and abominable absurdities would follow if providence were set up as a (n) Careat successibus opto quisquisab eventu facta notanda putat Ovid. 2 Epist rule Then treason rebellion theft murder oppression c. would loss their name and become good and commendable when they are accompanied with successe and conscience of duty religion loyalty self-defence against usurping and oppressing invaders c. must be accounted sinfull and unlawfull when unsuccessefull And thus if we make providence our Bible and seek our rule from thence we must condemne the generation of the righteous and blesse them whom the Lord abhorreth yea and the Godly must be accounted too rash if they set themselves to do never so necessary and commendable a work unlesse they be assured which without a revelation cannot be that their undertaking shall be accompanied with successe and if the vilest miscreant did design never so wicked an enterprise we might not disswade or rebuke him if he can show us how he shall accomplish it and thus the wild Irish must become excellent
sentence against him and the Lord would not accept their payers till Job whom they had accounted a very hypocrite did interceed for them if then thou hast injured thy brother if he hath ought against thee leave thy gift before the Altar go thy way first be reconciled to him and then come and offer thy gift Mat. 3.23 24. But offer not alone let thy brother joyn with thee in the sacrifice it may be thy acceptance depends upon his concurrence but especially if he be a Saint whom thou hast wronged if thou hast been uncharitable to him and dealt hardly with him go to him and confess thy fault and beg the help of his prayers and thus ye may mutually conspire and lay a mighty siege to heaven and continuing thus to (p) Rom. 15.30 wrestle together ye must prevail Such professors as are proud disdainfull censorious envious and living at variance with their brethren if their graces be weak their enlargement little and their consolations rare let them consider where the blame lyeth 3. Job was one whom the Lord had grievously afflicted The terrours of God did as he (q) Job 6.4 complaineth set themselves in aray against him the arrows of the almighty were within him (r) Job 10.6 the Lord hunted him as a fierce Lyon and (Å¿) Job 7.20 set him up as a mark at wâ—â—◠〈◊〉 did shoot he (t) Job 9.17 multiplied his wounds and he did breâ—◠〈◊〉 with a sore tempest his (u) Job 13.24 25 26 27. feet were casten in the stocks and he was broken as a leaf driven to and fro and pursued like dry stubble the Lord did write bitter things against him as if he had held him for his enemy c. And should not to him that is afflicted pity be (x) Job 6.14 shown by his friends but they (y) Job 6.15 dealt deceitfully with him He was wounded in the (z) Zech. 13.6 house of his friends They proved miserable comforters and (a) Job 13.4 physicians of no value therefore the Lord did break them with a grievous wound putting the plaister that only could cure them into Jobs hand As a tender parent takes special notice of the sick child so the Lord of the afflicted Saints and most severely punisheth the injuries done to them See Obad. 10 11 12 13 24. c. And the prayers of the afflicted are very powerfull and prevailing the sick child must not be refused If then thou (b) Obad. 22. hast spoken proudly in the day of distress recommend thy self to the prayers of the afflicted least (c) Job 42 8. the Lord deal with you according to your folly Thus I have insisted a while in discovering this treasury of the Church far more precious excellent and usefull then that of gold and rubies not that popish treasure filled with the fictitious merits and (d) Quarum alioquin nullus esser usus nec enim quae semel applicatae fuere redire possunt sed ipso usu consumuntur pereunt adeoque papistae ut bene observat Chamierus candem ponunt divinae liberalitati legem quam severitati ut nec bis vindicet in id ipsum nec bis idem remuneret Dan. Cha. panst tom 3. lib. 24. cap. 3. superfluous as Cajetan speaketh satisfaction of the Saints departed but the treasure of the living Saints intercession the Dispensation whereof belongeth not to the Pope but to every Saint all who have an interest in this treasure have a key and may open it when they will for the relief of themselves and all their brethren And this treasure viz. the common stock of the Saints prayers if we would speak properly is rather the key then the true treasure it self which is only Christs satisfaction and intercession but yet in that the other is the porch whereat we must enter and the messenger which bringeth from thence a supply for all our wants and maladies it may metonymically be called a treasure and rather then that anti-scriptural and irrational popish dream of Saint-satisfaction As for these who as (e) Job 15.4 Eliphaz unjustly charged Job cast off fear and restrain prayer what good can the prayers of all the Saints do to such 〈◊〉 albeit through their prayers the Spirit of prayer and supplication may be poured out upon thee who wast as a (f) Jer. 31.18 bullock unaccustomed to the yoke yet unlesse at length thou put in thy neck and joyn in the duty the prayers of others cannot profit thee It s the character of a gracelesse heart when Gods hand is stretched out against it to imploy others to interceed but not to lift up a voyce for it self as we may see in Pharaoh Exod. 10.17 Jeroboam 2 King 13.6 Simon the Sorcerer Act. 8.24 Yet you will say Moses was heard for Pharaoh Obj. and the man of God for Jeroboam Ans As the Lord out of a common providence Ans may bestow many outward mercies and deliverances to the wicked for his peoples sake with whom they are incorporated so they may meet with some special dispensations as to these outward things upon the prayers of the Saints The Lord to evidence the greatness of his love towards his chosen ones will thus hear them while they interceed for the wicked as that (g) Vid. hist aepud Euseb lib. 5. cap. 5. Magdeburg cen 2 Luc. Osiand cenâ— 2. lib. 3. cap. 12. c. legio fulminatrix obtained water to refresh and a notable victory unto the host of the pagan-persecuting Emperour Marcus Aurelius Antonnius But these mercies though never so great and singular yet wanted the marrow and substance and in the issue proved through their abuse rather cursings then blessings And as for spiritual mercies which only deserve the name no prayerlesse soul did ever â—ast of these But you will say who is he that doth not pray Ans But I would rather ask who is he that doth pray That which is currant and passeth for good coyn amongst men God will reject as (f) Jer. 6.30 reprobare silver the prayer of the wicked is an abomination rather then devotion Prov. 28.9 Prov. 2.27 The Lord doth not regard the prayer of him who regardeth iniquity in his heare Ps 66.18 O then cast off and break asunder the cords of sin and call upon God with the whol heart that he may bear thee when thou cryest and may fulfill the desires of others for thee And if the prayers of the Saints for prayer-lesse wretches prove unsuccessefull and can do those misers no good what shall we think of their prayers for others who make not conscience to pray for themselves O! how should it vex our souls to hear that cursed crue of vagabond beggars who have no other rhetorick but their counterfeit prayers and flattering praises to interpose the name of the great God for every morsel of bread they ask and to take his dreadfull name in vain in their frequent prayers promiscuously poured
mark of fincerity thus to persevere And 4 a character of an hypocrit that he will not hold out Job 27.10 and to restrain prayer and cast off fear are made (g) The error and mistake here was in the application of both but not in their connexion and as it were illation and inference of the one from the presence of thâ— the other companions and as it were reciprocal adjuncts Job 15.4 And as faith is the mother of prayer so infidelity and distrust must beget this fainting and drive us from Gods door and make us say with him 2 King 6.33 What should I wait for the Lord any longer We first say his (h) Psa 77.8 promise faileth and then we weary in pleading it and at length cast it aside as the Bond of a bankrupt debtor 5. God is honoured by our (i) Psa 63.8 following hard after him when he seemeth to hide his face and turn away our prayers yea and to pursue us as he did (k) Job 9.17 Job with his tempests and multiplie our wounds when we will still wait upon him though we meet with many repulses and discouragments 6. Perseverance wants not its reward not only shall our desire at length be granted but a recompense shall be made for the delay the answer shall be more full and with an over-plus of additional comforts and the mercy shall be more sweet stable and firm and as it will be more prized So usually it is better improven received more thankfully and cheerfully and used more holily and cautelously and as more of God is seen more of his love faithfulness and tender care in thus giving So what is thus gotten after many prayers much pains waiting and dependance will be the more carefully laid out for his honour and if God should declare his purpose not to give the particular a soul that hath not fainted under delayes will bear a denial the more patiently and submissively and can acquiesce in the good will of his Father as being best for him and thus can praise him for with holding or (l) As Job 1 21. and David 2 Sam. 12.20 removing as well as for giving such things 7. The sad and bitter effects and dangerous consequences that may attend our fainting and giving over may provoke us to continue instant in prayer What folly is it because the mercy cometh not in thy time to run away from it that it may never come perhaps it is prepared yea on the way and not far off and wilt thou indispose and make thy self unfit to receive and thus intercept it by the way or shut the door that it may not get entrance Nay if thus thou restrain prayer and cast thy duty behind thy back and forsake Gods work and service the Master (m) Gurnall pag. 624. may send thee to school with a rod at thy back the Lord may send out a storm to bring back his fugitive Jonah's and thou mayest fear lest thy omission be punished with desertion and Gods leaving thee to fall into some sin of commission he that leaves a duty may fear to be left to commit a crime 8. Consider who thou art what is thy condition and what thy trade and thou wilt say good reason the poor beggar should wait till an alms come that he should not limit and set a time when he must be answered or else he will be gone And ah hath not the Lord for a long time stretched forth his hand towards us and waited upon us he hath long knocked at shut doors and yet to this day he standeth and hath not given over and shall we at the first run away from his door because it is not opened to us c. We might have spoken to these and such like motives at greater length had not such an able Pen pressed that point so fully to wit the judicious Mr. Gurnal Spir. Arm. part 3. pag. 614. c. But it would be here observed that it is one thing to weary in prayer and another to weary of prayer the Saints too often through the weakness and debility of grace and the renewed assaults of Sathan and their lusts may faint and weary in prayer when yet they do not weary of their duty and desire not to be fred of that yoke they love their Master and like his work even while they are sweating at it and fainting under it as a Trades-man may love his work and employment albeit through weakness of body and some distemper he be not able to follow it as formerly and it will be his affliction that he is not able to go about it as he would and thus he is not weary of his trade but of his sickness and weakness thus the godly are rather weary of their deadness indisposition and unfitness to pray then of prayer it self and not because it is their duty to pray but because they cannot pray better and thus they take pains to get that indisposition removed that they may pray more instantly and affectionatly and if it be thus with thee the Lord will not account his work to be interrupted by such a diversion thou mayest be said to pray with perseverance notwithstanding of such fainting fits and involuntary distempers I deny not that Sathan and our lusts may labour to beget prejudices in the heart against the duty it self and may so far prevail as to divide the heart and occasion a confusion not unlike that which was in that assembly Act. 19.32 The regenerate part still pleading at least not disowning but still maintaining some secret love to and longing after a communion with God and the old man not only protesting against but labouring with might to silence conscience and to bind the new man and draw or drive him aside but yet still it is with the true Israelite as it was with Paul Rom. 7.21 22.23 25. When evil is thus present there is a secret willingness to do good and a delighting in the worship of God even when the flesh serves the law of sin yet the regenerat mind doth still own God his work and service And though for a while and as to some particular sute through the violence of corruption and temptations there may be an interruption of and cessation from prayer yet grace at length prevaileth and the new man must not die in that swoun and fit he must recover and go about his business and do his first work and the first word the child speaketh after that deliquium is over must be Abba Father because the Physitian never leaveth him but holds him continually by the right hand Ps 73.23 Ps 17.5 But yet in the mean time the Lord may hide his face and not only frown and shake over him the rod but also chastise him and withhold mercies formerly askt and as it were granted a sealed petition may be recalled upon the supplicants miscarriage Let us close with the judicious (n) Iudex iniquus audivit victus taedio
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
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
what he will do and what is best to be done to us and for us but let us be sollicitous concerning our duty committing the success to him who will with-hold no good thing from his honest servants nor suffer one word of promise to want its accomplishment let us not then ask what God will do but what we should do and if nothing will satisfie our curiosity untill we be acquainted with Gods secrets let us then take the right course let us not thus begin at the wrong and uppermost end of the ladder and descend before we ascend it were better and safer to learn from our way and work some thing of Gods purpose concerning us then to enquire after our duty in the Lords secret decrees which are no otherwayes revealed to us but by his Word and Works If then 1. thou hast a promise and 2. if thou meet with strength for doing thy duty thou may'st prophesie the event and success without any hazard of being accounted an enthusiast for thou mayst know that what ever be the Lords decrees concerning the futurition of events yet there is no decree which needs 1. discourage thee who art in sincerity seeking his face or which 2. can (q) It s obserable that a known decree did give no supersedeas from prayer to Christ though a Son for in that decree Ps 2.6 7. was included his kingdom and that he should have the utmost ends of the earth for a possession which notwithstanding must be askt by him ver 8. warrant thee to neglect the means and say it were to no purpose to call upon God neither 3. is there any decree in God to cross his promises or to bind up his hands from fulfilling the desires of all them who call upon him in truth But we like not the work and any thing will serve for a plea and excuse to lye by Ah! is it not lamentable that such as scarce can speak sense or to purpose in any other business yet will argue with such subtilty and prove such egregious sophisters for deceiving and ruining their own souls certainly Sathan must have no small hand herein and it doth not a litle discover our natural enmity at holiness and the wayes of God that we are so (r) Jer. 4.22 wise to do evil and to provide covers for hiding from our eyes the way of life while as otherwise we are foolish and ignorant and have no knowledge to do good Is it not strange to hear those persons talk of the decrees of God who never yet seriously minded and know little of their duty and to bring a reason from the secret purpose of the most high for them to be idle and neglect the means of salvation and to destroy their own souls Ah! what do such fools mean is not their soul of far more worth and excellency then their body and the immortal crown of glory then their perishing trifles and worldly enjoyments why do they not then first try those desperat conclusions upon these base and worthless things before they put their soul and eternal happiness to such a venture and hazard why do they not say what needs us rise early and go to bed late at night what needs us till and sow c. for if the Lord hath decreed to give us a large and plenteous harvest it must be so whether we be at so much pains and travel or no and if the Lord hath determined to with-hold the encrease our labour and pains will not do the turn and why should we eat drink sleep for if the Lord hath appointed us to live to such a time we must live so long whether we eat or not and if he hath numbered our dayes and the set time of our departure be at hand our eating and drinking will not prolong our dayes if any upon this account would labour to (r) I remember I have read or heard of one who was tainted with this damnable delusion who falling sick and sending for the Physician met with this reply to what purpose should I come for if it he appointed that ye shall now die my coming will not add to your dayes and if it be appointed that ye shall recover whether I come or not ye must convalesce and recover of this disease To whom again he sent intreating him dotwithstanding to come who coming and the Lord blessing his pains with success the man was convinced of his error and became a penitent and thus both his bodily and spiritual disease was healed and cured disswade us from using the means for our bodily life and accommodation in the world we could tell them that it is not for us to meddle with Gods decrees but it behoveth us to use the means and to wait upon him so some will speak who little mind his providence for the success and with what disdain would ye abominat and mock him who should in earnest reason thus and yet upon this very ground ye will become careless and negligent in matters of soul-concernment as if it were in vain to take pains for eternal life and to work out your own salvation But we may to far better purpose retort this argument and draw an encouragment to duty from the immutability of Gods decrees as hath been already hinted at and conclude that if the Lord who is unchangeable and immutable in his purposes hath (Å¿) Aquinas meeting with this question after that he had rejected three erroneous opinions of some ancient Philosophers which he had refuted 1 part quaest 22. art 2 4. quaest 115. art 6. quaest 116. art 3. 1. that humane affairs are not governed by divine providence 2. that all events come to pass by a fatal necessity both which make our prayers useless and 3. that the divine appointment was alterable and might be changed by our prayers and devotion having I say rejected these dangerous errors he himself gives a very considerable and satisfactory answer Ad hujus evidentiam considerandum est inquit quod ex divina providentia non solum disponitur qui effectus fiant sed etiam ex quibus causis quo ordine proveniant Inter alias autem causas sunt etiam actus humani unde oportet homines agere non ut per suos actus divinam dispositionem immutent sed ut per actus suos impleant quosdam effectus secun dum ordinem a Deo dispositum simile est de oratione non enim propter hoc oramus ut divinam dispositionem immutemus sed ut id impetremus quod Dâ—us disposuit per orationes esse impledum Thom. 2.2 quaest 83. art 2. in corp Si quaeratur an posito fundamento erroneo scil omnia fatali necessitate evenire Dâ—umque ex necessitâ—te naturae agere recta intuâ—erius orationem fore inutilem vid. Suarez de â—rat lib. â— cap. c. Franc. Venet. de harmonia mandi cant 1. ion 1. cap. 16. appointed such and such means for obtaining such
the season of prayer Page 681 c. When we deprecat sin we must prevail as to the particular askt Page 484 How a pardoned sin may be said to obstruct prayer Page 742 Sinâ—eâ—ity necessary in prayer and why c. Page 441 How the Spirit is said to inâ—erceed for the Saints Page 29 How the holy Spirit helpeth us to pray as we ought Page 328 As the Spirit alwayes abideth so he alwayes worketh though not as to the growth of grace Page 587 588 How far the Spirit with-draweth his influence in reference to prayer and why Page 589 How and wherefore the Spirit is quenched c. see the first Table Page 593 c. Spiritual mercies alwayes given when askt Page 486 The state of the supplicant considerable Page 401 Three grounds of the success and prevalency of prayer Page 300 Several grounds for supporting our faith Page 500 T We should pray for temporal mercies and how Page 182 Arminians and Jesuits cannot tell what they ask when they pray for temporals Page 187 Whether temporals should be asked in Christ's name Page 321 When do temporals become absolutely good according to Aquinas his conjecture Page 425 Whether we may pray for temporals with importunity Page 452 How should our prayers for temporals be resolved Page 712 We may not be anxious about temporals though we should ask them importunatly Page 719 The testimony of some practicall Divines in reference to the qualifications of prayer Page 549 The popish mystical Theology Page 645 Whether thanksgiving be a part of prayer Page 19 Thanksgiving in case of a seeming denyal an evidence of faith Page 526 Thanksgiving after the Lord hath heard our prayers necessary what it importeth c. Page 544 What things may we ask in prayer Page 179 How much time should be spent in prayer Page 685 The Saints prayers the Church treasure Page 295 After what order should we direct our prayers to the persons of the glorious Trinity Page 566 c. Truth and sincerity necessary in supplicants Page 441 The Lords truth and fidelity a ground of faith vindicated from Medina his impious gloss Page 503 U What is that vail the Lord hath drawn over the heart for hiding it from Sathan Page 356 Saints praying for the unconverted may plead the promise Page 486 Some causes of our unfitness to pray with some remedies Page 602 c. Unfitness excuseth not our negligence and omission of duty Page 637 The blasphemy against the holy Ghost unpardonable Page 239 W After prayer we must wait for an answer Page 535 Wandring thoughts their cause cure c. Page 602 When and what wandring thoughts hinder and marre the success of prayer Page 644 c. We must have a warrant to draw nigh to God and for what we ask from him Page 141 We must watch in prayer and after prayer Page 453 539 The Saints weary in but not of prayer Page 457 The wicked ought to pray Page 86 Some assertions concerning the wicked's obligation and ability to pray Page 88 Whether the wicked may ask in faith and plead any promise as having a right thereto Page 99 100 Prayer an act of the will Page 21 Witches say the Lords prayer backwards Page 452 Whether the Lord now worketh any wonders or miracles Page 508 Words required in prayer and how Page 20 Whether Christ now in prayer uttereth words Page 61 The Word of God how tasted by the unconverted Page 388 How the works of the unconverted may be said to please God Page 94 Whether in every act of worship we must conceive of God under the personal relations so that we may not conceive of him absolutely as the alone Jehovah first Being and Cause Page 581 Who is the true worthy and invincible man Page 696 Z Zeal required in prayer Page 442 Much zeal expressed by Pagans in their worship Page 449 A TABLE of such places of Scripture as are occasionally explained vindicated or illustrated in this TREATISE Ch. ver Page Genesis 1.26 588 2.7 64 3.6 612 15. 311 4.4 402 6.3 747 12.11 12. 600 15.1 2 24.14 172 32 25. 347 698 42.15 617 48.16 117 Exod. 3.14 556 10.17 297 20.7 641 9. 675 23.21 318 Â 396 28.36 38. 397 29.39 679 31.17 665 32.10 698 32. 229 Â 258 33.20 23. 554 34.6 7. 501 Levit. 9.24 332 10.3 641 17.4 5. 325 Numb 11.15 600 14.17 18 19. 518 Deut. 3.26 742 6.4 583 8.16 648 27.14 c. 666 30.15 19. 830 32.47 631 Judg. 5.12 621 31. 666 6.37 166 18.24 598 1 Sam. 1.15 18. 525 13.9 375 14 9 10. 172 16.1 250 252 17.9 10. 702 37. 519 2 Sam. 15 7. 371 31. 664 1 King 8.39 355 11.7 624. 8. 690 12 13 14. 742 21.39 707 24.10 13. 742 2 King 2.12 508 6.30 33. 610 655 19.34 319 1 Chron. 21.17 662 22.16 543 2 Chron. 6.30 355 26.16 19. 375 30.19 26. 415 36.15 16. 765 Nehem. 6.3 630 9.1 c. 690 3. 693 4. 693 Esth 4.16 17. 693 Job 1.8 590 2.15 671 3.3 600 5 23 677 6 8 9 662 9 11 710 11 7 8 9 553 15 11 623 21 15 830 23 13 823 27 9 10 407 541 Â 685 31 1 613 34 32 592 38 41 793 42 5 6 440 8 293 Psalm 2 8 59 264 5 1 412 5 751 6 4 319 7 9 664 9 10 518 10 17 410 11 6 721 16 6 2 18 41 744 21 8 763 22 1 563 25 10 715 11 318 27 8 805 13 526 32 6 744 34 9 10 715 35 13 490 37 15 709 16 425 40 11 319 45 1 413 50 15 639 16.17 22. 406 Â 564 51.3 8 10 11 12 Â 598 12 15 589 17 789 55 17 680 57 7 625 59 2 747 63 4 15 65 2 510 66 18 408 Â 521 738 19 722 68 28 685 69 3. 445 Â 693 22 708 71 14 680 73 22 718 77 4 612 78 29 31 732 79 6 809 80 10 11 595 81 10 521 83 16 665 84 11 479 Â 715 85 8 408 Â 535 87 17 174 91 11 12 365 95 3 742 102 1 c. 690 17 18 519 106.15 43 44 789 111 10 718 119 71 75 658 Â 478 122 319 164 680 132 10 319 138 6 607 140 8 665 145 16 14 19 793 Prov. 1 26 27 28 743 Â 744 787 32 708 3.31 34 765 710 6 2 618 7 14 15 372 10 22 201 13 4 618 15 8 401 Â 701 803 820 19 21 826 21 1 360 26 2 665 27 17 628 28 9 332 29 1 745 30 4 553 Eccles 3 1 11 677 5 2 400 Â 432 13 705 7 16 755 10 1 645 11 3 233 Song 1 4 337 6 439 2 13 14 682 Â 803 820 4 16 622 5.2 3 5 6 394 Â 594 7 5 6 682 Isa 6 9 10 777 11 9 264 26.3 480 29 13 14 432 38 14 319 40 31 636 43 11 557 24 417 45 19 242 Â 467 698 11 12 22 14 Â 699 49 14 15 563 55 6 681