can renew themselves again unto repentance Heb. 6.4 6. God hath determined and revealed this his purpose never to shew mercy unto them nor give them grace to repent The popish Doctors from these Scriptures especially from the first would collect their anti-scriptural distinction of mortal and venial siâ—s whom Calvin and Beza on the place do well confute The Rhemists by the sin unto death there mentioned will have us to understand the sin of final impenitence and those mortal sins whereof men never repent and (i) Nulla iniquitas ex proprio genere est peccatum ad mortem led aliundè habet quod sit ad morton viz. ex parte peccantis si â—ta affictus fit ad peccatum ut veliâ—â—n co per severar uâ—que ad mortem Cajetan in 1. Joh. 5.16 Cajetan his conjecture is not unlike to this who thinketh that the Apostle there by the sin unto death meaneth a purpose never to leave and forsake sin untill death And Alf a (k) Est aliquod peccatum quod uunquam ren ittitur hoc autem est duritia cordis qua homo renuit usque ad sineâ—n vitae remissionem peccati per paenit entiam accipere Alf. de Castro advers haeres liv 12 sect peccatum baer 6. Castro doth not dissent while by the unpardonable sin he understandeth the hardnesse of heart whereby the sinner refuseth to the end of his life to receive pardon by repentance And thus those authors deny as Cajetan confesseth that by the sin against the holy Ghost is meant any speciall sin but only some extrinsecall aggravation of any sin and thus every sin if not repented of may become the blasphemy against the holy Ghost It were impertinent for us now to digresse so far as to confute those men and particularly to enquire wherein this sin did consist but we may suppose from the clear testimony of Scripture 1. that there is such a particular sin 2. that it is unpardonable O! buâ— say (l) Rhem. on 1 Joh. 5.16 the Rhemists it is great blasphemy in the Calvinists to affirm that there is any sin which is this life cannot be pardoned for the Church hath often prayed and been heard for hereticks Jewes Turks Apostats c. and therefore all sins whatsoever must be pardonable so long as the committers are in this world and saith Alf. (m) Alf. a Castro loc cit a Castro it was the heresie of the (n) Haeresis Armenorum Armens to affirm that any sin in this life is unpardonable Ans Behold the impudence of erroneous and blind folded men who dar accuse orthodox Divines of blasphemy for reaching what is expressely asserted in the Scriptures and which (o) August deSerm dom in monte propè finem Augustine their own (p) Beda in 1 Joh. 5. Beda and many eminent Divines being convinced by the clear testimony of the word of God long before them professed and maintained and it were not worth the while to confute a dream so directly contrary to the Scriptures of truth we do not deny that many grievous sins have been pardoned and that Turks Pagans who are not capable of this sin and heretiks have been converted but never any who committed this sin against the holy Ghost obtained pardon And (q) Richard de Sancto Victore apud Alf. a Castro loc cit Richardus de S. Victore his distinction is vain and ridiculous who will have that sin to be called unpardonable not in respect of the remission of the fault but in respect of the remission and relaxation of the punishment so that albeit he who (r) Iâ—a ut quamvis paenitentia facta culpa remittatur oportet tamen ut omnem paenam peccato debitamsolvat committed that sin by his repentance did obtain a pardon of the fault yet he behoved to undergo the punishment Alf. a Castro having alleadged (Å¿) Theophyl Mat. 12. Theophylact also for this opinion doth prefer it to Augustines and joyneth with these Authors We will not stay to canvass this strange doctrine only in a word 1. Can the fault be pardoned and a punishment inflicted after the cause is removed the effect must cease 2. Is the punishment capable of pardon then all suffering must be sin 3. Doth not the Apostle expresly affirm that its impossible that such should repent and it were as impossible that they should be eternally punished if they did repent a damned penitent is such a monster as never was nor shall be I do not say that this blasphemy is unpardonable because it is greater then the mercy of God or the worth and merit of Christs blood as if God could not of his free mercy pardon it or Christ by his blood have purchased a pardon unto it But because God hath determined never to shew mercy nor give repentance and Christ will not interceed for such a one as hath fallen into that sin And the Lord having revealed his purpose not to pardon that sin will lay no bond on us to interceed for a pardon unto it so highly doth he value that eminent exercise and so tender is he of his Saints and so carefull to provide an encouragment to them when they are thus employed that he will not command us to work when he giveth us no promise for our encouragment and when we know we shall not meet with successe and therefore saith the Apostle in the Lords name I do not say ye shall or that there is an obligation lying upon you to pray for them who have sinned unto death 1 Joh. 5.16 and yet he doth not forbid them to pray for such as afterwards shall appear Concl. 3. it were foolish and ridiculous Concl. 3. bold and presumptuous to (t) Except according to the limitation to be added afterwards pray for reprobares as such and under that reduplication That were as if we said Lord alter thy purpose and decree and become thou mutable and changeable like vain man Concl. 4. Yet Concl. 4. though we knew such and such persons to be reprobate or to have committed that unpardonable sin against the holy Ghost and to have out of spight and malice opposed and set themselves against the known truth of God we might lawfully pray for them We shall speak to these severally but first we will give a general caveat concerning both those cases that they are rather speculative then practical the one doth seldom the other never occur We must not expect to meet with a revelation concerning the reprobation of any man and as for the sin against the holy Ghost (u) Quum id peccatum magis intus lateat quam foris se prodat nihil aequa nobis cavenâ—um que hoc unumnâ— de quoquam temerc hac in parte juaicemus Beza in 1. Joh. 5.16 Beza his caution is very necessary viz. That since that sin is hardly known and discerned we must not be rash in determining of any man though most wicked
of performance an impenitent bold sinner dare not cannot pray importunatly and in faith and thus the prayers of secure sinners must be naught and many wayes defective so that this sort of sins doth bring a long and must be accompanied with the former a guilty supplicant will not pray to purpose but supposing his prayer were regular yet his sins would out-cry his prayers while David though an eminent Saint was praying he heard a voyce crying and pleading against him hence he complaineth Psal 95.3 that iniquities or as it is in the Hebrew the (d) verba iniquitatum Ar. Mon. words of iniquity prevailed against him We will not now enquire whether he complaineth of his own personal sins or the sins of them for whom he prayed it being evident that here he regrateth the prevalency of sin against his prayers and that he heard its voyce and cry You will say it could not be the voyce of Davids own sins which he heard he not being then guilty of any such sin as could obstruct an answer to his prayers wherefore he had not repented and humbled himself and whereof he had not obtained a pardon and a pardoned sin is as no sin Ans Albeit a pardoned sin cannot hinder the acceptance of our prayers yea nor their answer and success yet it may hinder their acceptance in reference to such a particular temporal mercy as is desired and repentance sometimes cannot though it be a promising and necessary mean remove or hold off temporal rods though it will prevent the evil and hurt that might thereby redound for then the sting and curse will be taken out of the rod and it will be turned into a blessing and the Lord thereby will do us good Deut. 3.26 2 Sam. 12.13 14. 2 Sam. 24.10.13 Nay the Lord may justly punish Israel for the sins of penitent and glorified Manasseh many years after his death Jerem. 15.4 But yet neither the sins of others nor our own sins after they are pardoned can hinder the (e) Jam. 5.1.16 effectual fervent prayer of the righteous from availing much such a prayer cannot want an (f) See Cha. 1. Sect. 1 2. answer nor prove unsuccessefull whatever be the Lords dispensations towards such an one in respect of his outward and temporal state and yet if there be any mean for obtaining outward prosperity and success this is it yea it will and must prevail for that end if that be for such a one his spiritual and eternal happiâ—ess But sin not laid to heart will hide God's face from his people that he will not hear them when they cry Isa 59.2 If we hearken not to God's voyce he will not hearken to ours if we obey not his command ments he will not fulfill our desires The promise of audience hath the condition of obedience annexed unto it ye shall ask what ye will and it shall be done unto you saith our blessed Lord but upon this condition that ye abide in me and my words abide in you Joh. 15.7 And is there not a fitness and decency in such a dispensation and a suteable proportion between such a sin and it's punishment which the Lord holds forth to be observed by us Zech. 7.13 Therefore it is come to pass that as he cryed and they would not hear so they cryed and I would not hear saith the Lord of hosts See also Prov. 1.28 Isa 1.15 Ier. 11.11 c. Thus the Lord doth justly require us and his dealing with us runs parallel and keeps a fit proportion with ours towards him and who will think that the Prince should answer the traytors supplication so long as he continueth in his rebellion and disobedience Sect. II. Who are they whose prayers the Lord will never hear nor answer By what marks and characters may such be known With a word of direction to them who fear lest their names be written in that black roll Prov. 1.28 c. Then shall they call upon me but I will not answer they shall seek me early but shall not find me for that they c. ALbeit the Lord cannot be said to hear the prayers of any unregenerat person by vertue of a Covenant pleaded in the Mediator such not being as yet in Christ nor brought under the Covenant Yet the Lord in mercy and free grace and of his absolute soveraignty doth some times so far accept the endeavours and prayers of natural men which from sense of sin and a desire though quickened by a common operation of the Spirit yet natural of pardon that he giveth the desired mercy for he having appointed prayer to be a special mean of regeneration he will thus bless his own Ordinance with success albeit it be not so and so qualified as we shew at some length Part 1. Chap. 5. But the question now is when wicked men come to such a state that prayer will be no more a mean to do them good when they may be said to have lost the season and opportunity of audience and to have let slip the day of grace and acceptable time and that they may yea and that many indeed do come to such a state may be made appear from several Scriptures as Prov. 1.24.28 Psa 18.41 Micah 3.4 Isa 1.15 Jer. 14.12 Jer. 11.11 Ezek. 8.18 Iob 27.9 c. Hence the exhortation To seek the Lord while he may be found and to call upon him while he is near Isa 55.6 and it is said of the godly that they will call upon the Lord in a time when he may be found Ps 3.62 and thus the Sun may be said to set upon some before their day come to an end though they have the ordinances of life and the means of grace constituted with them and in this respect and as to us who know not the Lords purpose and secrets the day of grace may be said not to be yet past to such yet there may be a judicial stroke upon many hearts and the time in which the Lord might be found may be past and gone as to them But we will not now meddle with that high point of induration but shall confine our selves within the bounds of the present enquiry and shall 1. offer some marks and characters whereby such may be known who have let this acceptable time pass and 2. we shall propound some few particulars for clearing difficulties that may here occur with a word of direction to such as fear lest this may be their case As to the first though the Scriptures do not hold forth any general and infallible rules whereby we may here judge and pass a peremptory sentence yet both Scripture and experience do point out several grounds of fear and from thence we shall briefly offer some few signes and characters whereby we may more then probably guess and conjecture whose names are written in this black roll And O how terrible and awaking may such a point be and with what amazement should secure sinners were they not judicially
at their warning and rebukes 1. Then as for haters of God there be but few who will acknowledge themselves to be such but let carnal men profess never so much love to God yet saith the Apostle the carnal mind and how few can purge themselves of that is enimity against God Rom. 8.7 it so much hateth God that it is as it were hatred and enimity in the abstract and if it be brought to the infallible touch stone of love to which the Scriptures so often appâ—al viz. obedience to his commandments and if we consider what conscience carnal-minded men make of their wayes the hypocrisie of their profession and empty complements will easily appear and many professors and titular Christians will be found to be in another rank and to belong to that world of whom our blessed Lord testifieth and whether shall we believe his report or their vain lying words that it hateth him Joh. 15.18 But let such haters of God and of our Lord Jesus know to their terror that their names are written in the catalogue of those who are given over to a reprobat mind Rom. 1.30.28 and though for a time visible judgments may be with-held yet ere it be long Gods right hand shall find out all those that hate him Ps 27.8 2. From the former root must spring hatred of the godly and of godliness as they who love him that begat love them also that are begotten of him 1 Joh. 5.1 So on the contrary such as hate the Father will not love the children and therefore haters of God must hate the godly and upon this very account because they bear his mage in their heart and express it in their life and conversation and thus as the bloody murderers at the massacre at Paris not finding the famous and learned Martyr P. Ramus to shew their malice and hatred of him pierced his picture and himself too but they knew not that he was hid behind it So the wicked not being able to find and reach the Lord they run at his Image where-ever they see it and no thanks to them that God is not behind the Picture for they would not spare nor hold their hands Hence the persecution of the Saints may well and by just interpretation be called Deicide and the Lord will one day reckon with oppressors of his people for all the wrongs and injuries done to them as if they had been immediatly done to his holy majesty according to that word Zech. 2.8 He that toucheth you toucheth the apple of his eye and Act. 9.45 Saul Saul why persecutest thou me saith the head in glory complaining of the oppression of his suffering members on earth Nay but will some say we were not worthy to live if we loved not God but for these professors they are a pack of hypocrits conceity and troublesom people and we cannot endure them Ans We deny not 1. that difference of opinion may occasion very sharp and hot debates among the Saints themselves and 2. that the godly are more affected with and displeased at the sins and failings of brethren and of such who have a name that they live then at the transgressions of the wicked because the miscarriages of the Saints do more dishonour God and wound the holy profession and put a weapon in the hands of carnal men and give them an (n) 2 Sam. 12.14 occasion to open their mouth and blaspheme but 3. that any godly man doth hate another or is grieved because he is godly is most false but let the wicked pretend what they will yet this is all their quarrel against the Saints for if they would walk loosely and run with the wicked to the same excess of riot and not (o) Heb. 11.7 condemn them by their holy conversation they could love them as well as others and delight as much in their society but because the Saints dare not thus conform therefore they hate and speak evil of them 1 Pet. 4.4 Joh. 3.19 20. Ioh. 7.7 The old (p) Gen. 3.15 enimity between the seed of the woman and the seed of the serpent doth stir up the wicked against the Saints and though they would cloak their hatred with some fair pretence yet the Lord knoweth that such are acted by Cains principle who slew his brother because his own works were evil and his brothers righteous 1 Joh. 3.12 And whereas such will say that notwithstanding they love God let them hearken to this Apostle ch 4.20 If a man say I love God and hateth his brother he is a liar for he c. and as to the state and condition of such a one we have it described ch 2.11 and ch 3.15 He that hateth his brother is in darkness and knoweth not whither he goeth that he is running to eternal destruction because that darkness hath blinded his eyes Whosoever hateth his brother is a murtherer and ye know that no murtherer hath eternal life And we will find (q) It is observable that so many branches of hatred are there named and all of them held forth as so many evidences of a reprobat mind maliciousness hatred envy despight c. held forth as a character of men given over to a reprobat mind Rom. 1.28 29 30 31. As to the other two branches of this black mark viz. mocking of piety and rageing at a reproof they need not be separated for as mockers of piety and of the Saints are the worst of sinners So they are most obdured and have fortified thimselves against all arrows of reproof and therefore will be ready to reverberat and send them back against the throwers these swine will trample such pearles under their feet and turn again and rent you saith our Lord to his disciples Mat. 7.6 these are the fools that despise and refuse instruction and so despise their own soul Prov. 15.5.32 these be the scorners that will not hear a warning or rebuke Prov. 13.1 and it were better to meet a Beare robbed of her whelps then such brutish fools in their folly Prov. 17.12 And thus we may see both their sin and their punishment the Lord in his righteous judgment leaves and gives over mockers of piety and so they become incorrigible and cannot endure a reproof mocking Ishmaels must be cast out Gen. 21.9 10. such barking dogs may not enter the Kings pallace Rev. 22.15 Surely the Lord scorneth the scorners judgments are prepared for them and stripes for their back Prov. 3.34 Prov. 19 29. the scorner will be consumed and all that watch for iniquity cut off Isa 29.20 and though scoffers should call upon God in the day of their trouble yet he would laugh at their calamity and mock when their fear comes Prov. 1.22.30 26 28. Ah! remember the last and sad dittey against the ancient people of God he waited long upon them and though they were a stubborn and rebellious nation yet he stirred not up all his wrath but sent to them by his messengers rising
(i) 1 Cor. 1.20 foolish and (k) Hence Seneca inferreth that we should rather pity the wicked as so many fanaticks and contemn their contempt then be angry with them or take pains to convince and confute them for saith he why do ye bear the madness and phrensie of one in a distemper but because he knows not what he doth So c. mad is the wisdom of this world the world it self being judge 14 If the Word of God had only born record that the Saints are the excellent in the earth Ps 16.3 and the only worthies of whom the world is not worthy Heb. 11.38 that godliness is great gain 1 Tim. 6.6 and the only true treasure that cannot corrupt or be taken away Luk. 12.33 c. If I say these divine Truthes were only held forth in the Scriptures of truth scoffing Atheists who have cast off the fear of God might be the more secure but while short-sighted nature by it's dark candle hath discovered and moral reason attested the same and so convincingly condemned the way and course of those desperat misers they must either renounce their understanding and discretion and take with their brutishness and stupidity or confess themselves to be self-condemned and 15 that contrary no less to their own knowledge and light then to religion and duty they maintain a war against the heavens and abase their noble soul to serve their lusts becoming swinish Epicureans led by sense and their carnal appetite in making their pleasures their idols and the world and their belly their god But such haply will say well then we injoy our pleasures and lead a merry jovial life while they who are accounted Saints are sad dumpish sullen and broken-hearted creatures Ans This is an old slander raised on the way of life by such as are strangers to true joy peace satisfaction and contentment and hath proven a great stumbling block in all ages and this was one of the great topicks which Sathan did mainly urge about the time of reformation from Popery when his kingdom began to totter and shake and the popish Factors then frequently inculcated that the Calvinian spirit was a melancholick spirit But ah wherefore should they be sad (l) 2 Sam. 13 4. who are Kings sons and heirs of an immortal Crown joy is their portion and allowance and it is their priviledge to rejoyce alwayes their joy and peace is secured to them devils and men cannot rob them of it Their wayes are wayes of pleasantness and all their paths are peace Prov. 3.17 Phil. 4.4 Joh. 14.27 Joh. 16.22.24 c. But alas how can they rejoyce who are destroying their own souls and rushing head-long upon everlasting woes and misery who ere it be long will cry but in vain to the mountains and rocks to fall on them and hide them from the face of him that sitteth on the throne and from the wrath of the Lamb Rev. 6.16 But we may not insist only let us hear what the Pagan Moralists have said to this purpose The wicked 16 notwithstanding all their outward and seeming mirth joy and delight have saith Juvenal a judge witness and tormenter within whose lashes and strokes are more grievous and terrible then any punishment invented on inflicted by Caeditius or Rhadamantus and the most strict justiciaries and cruel executioners there is saith Cicero no punishment comparable to that which accompanieth sin either for greatness or continuance 17 for not only shall the wicked be eternally vexed in hell with the infernal furies but also here they have their domestick fiends alwayes to attend and their own guilty consciences to tear them and the sense of a deity night and day to distract them as with madness no solitariness nor society no might nor wealth no eminency nor greatness can bring ease or relief and though there be some difficulty in walking in the narrow way yet the conscience and remembrance of a well â—ed life is saith he 18 most sweet and full of delight Hence the Emperour Albert 1. his Symbol was What is best 19 and most virtuous is most pleasant and full of joy s where the gloss from Corinficinus hath this paraphrase The best kind of life is to be chosen 20 which custom and use will render most easie and pleasant But ah the flagitious by custom in sin have so hardened their heart and filled it with such prejudices against the way of righteousness that they go unwillingly to work and no wonder though holiness appear difficult and a grievous burden to them for as the Comedian saith 21 there is nothing so easie but it will become heard and unpleasant to him who undertaketh it unwillingly Ah! Madam what matter of lamentation is it that so many who are called and would be accounted Christians should come so far short of Heathens as to oppose that for which they have so zealously pleaded and by their practice destroy what they with so much industry have built I am confident your Ladyship will joyn in this sad complaint and that such a warning and testimony against those who are concerned therein will be very acceptable But I will not now take upon me to hold out any directions or perswasions to your Honour nay though you had importuned me to that effect the bounds of this short Epistle would excuse my silence but I could wish that excellent Epistle written some hundred years since by that zealous Ancient (m) Jerom lâ—ved in the 5. century Jerom to the noble Lady Celantia upon her earnest desire were translated that it might become a directory to all Ladies who account it their greatest honour and happiness that they are as the Apostle John calleth that Lady to whom he wrote elect beloved in the truth and of all them that have known the truth I will not transcribe what is there held forth at length but among these many grave and profitable directions this eminent Minister of Christ obtesteth that pious Lady not to boast of that 22 nobility she hath from her Ancestors but rather to rejoyce in this that she is of a royal and heavenly descent which will appear to be the only true nobility in that (n) Mal. 3.17 18. day the Lord makes up his Jewels and puts a perpetual difference between the precious and the vile that she is born of God and an heir of the immortal crown of glory and that she is freed from the base slavery of hell and sin and hath chosen such a Master whom to serve is to reign 23 O! Madam we have an honourable but not a hard Master our very work and imployment is our honour and happiness his (o) Mat. 11.30 yoak is easie his burden is light and his (p) 1 Joh. 5.3 commands are not grievous but our (q) Joh 1 12. Rev 1.6 c. priviledges are great and many and our (r) Ps 19.11 Eph. 3.10 1 Cor. 2.9 reward far exceeds all that we can desire or conceive and
Christ for that effect But it may seem strange that our learned Dr. (d) Invocatio illa nonest legittima inductiva est in Haeresin vel Arianam vel Nestorianam c. D. Forbel Instr Hist Theol. lib. 7. cap. 3. Sect. 13. Forbesse should joyn with them in this their assertion being far from complying with them in their design which he abominateth and hath elsewhere judiciously confuted as for his reasons they only prove that such a form of petition may be abused and we do not deny that there is here great need of circumspection least we confound the natures in the blessed Mediator and ascribe to the divine that which is proper to the humane Nature And here some cautions might be set down to good purpose but the judicious and learned Divine Mr. (e) Mr. Durham on Revel chap. 1. pag. 15 16 Durham hath liberat us of that task having propounded this case in a practical way to the satisfaction of such who will be at the pains to peruse what he hath said to that point But that lawfully and to good purpose we may and need not scruple to supplicat the glorious Mediator to interceed for us may appear 1. Because what Christ will certainly do and hath promised to do for us that we may supplicat Him to do the promise being as shall (f) Ch. 7. Sect. 1. appear a sufficient ground and warrant of Prayer but Christ hath promised to pray for us Joh. 14.16 and that He doth pray for us the holy Spirit doth testifie Heb. 7.25 c. 2. For what we are bound to return praise that we may ask and petition but the Saints are obliged to praise Christ for interceeding for them and pleading their cause Ergo. What we are now to speak concerning Christs intercession may be referred to these heads 1. We shall consider how the Scripture expresseth that point 2. We will shew according to what nature it is performed 3. After what manner 4. We will draw some consolatory inferences 5. We will point out the grounds of this intercession And 6. We will move some questions and obviat objections For the first if we compare those Scriptures which most expresly hold out this point we may observe these several steps and as it were degrees of Christs intercession And 1. in the general He is said to appear in the presence of God for us not determining the manner how nor the consideration under which nor upon what account Heb. 9.24 But 2. we have His office designed He while now in the heavens appeareth there as a Mediator between God and man ready to tryst and interpose for their reconciliation 1 Tim. 2.5 but not as a neutral and as one not concerned in the matter But 3.2 our friend on our side and a tryster and factor for us Heb. 6.20 Yea 4 as engaged by office to plead for us He appeareth as our Priest to deal and interceed for us His people Heb. 7.24 25 Heb. 6.20 Yea 5. as being yet more tender towards us and more neerly concerned in us He appeareth there as our Surety and Cautioner to pay our ransom and to offer what Law and Justice can claim for the prisoners liberty and that He may become not only our redemption and atonement and to satisfie for debt already contracted but also to become Surety for our future carriage and to become our righteousness wisdom and sanctification Heb. 7.22 Rom. 5.11 1. Cor. 1.30 And then 6. He appears as our Advocat not like the Levitical Priests only to plead mercy but as an Advocat in point of Law and justice to plead that the Captive whose ransom He hath paid may be set at liberty 1 Joh. 2.1 He will not only as an agent request and sollist though thus alwayes He interceedeth for us Heb. 7.25 but also in a legal and judicial way as our Advocat He will plead our cause upon the account of full satisfaction to justice Though all be of meer mercy as to us who had nothing to pay yet our Surety did pay to the utmost farthing what justice did require and thus having pleaded our right and obtained a sentence in our favours reconciliation being made and we pronounced just and righteous as being washed from our sins in His blood Rev. 1.5 Then 7. He prepareth a room for us in heaven and maketh all ready for our welcome and entertainment And thus He is in heaven as our Harbinger He is gone before to provide and speak for our lodging No less do the words import Joh. 14.2 3. And knowing that we are exposed to many dangers by the way 8. He purchaseth the protection of heaven and a guard to convey us and to defend us from enemies lying in wait to make a prey of us Rom. 8.34 And 9. that which comprehendeth all He appeareth before the Throne as an Ambassador and publick person in our room and stead to act for us Heb. 6.20 Or rather that this His condescension be not mistaken 1. As our head Col. 1.18 and will He not then care for the body 2. As our Lord and King Act. 10.36 Rev. 19.16 and will He not be mindfull of His subjects and servants 3. As our husband 2. Cor. 11.2 and will He have no bowels to wards His spouse panting in this wilderness after her beloved 4. As a Father Is 9.6 and will He not pity His children 5. As our elder brother Heb. 2.11 and will not our Joseph deal kindly with us will He not speak and interceed with the King c. As to the 2. it may be askt how Christ doth intereced for us Whether as he is God Or 2. as he is man Or 3. as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man Ans 1. Not as God here the four first reasons brought against the formall intercession of the holy Ghost have place which we need not resume (g) I do not deny that some of the ancient Doctors as Chrysostome and Ambrose and amongst the modern Gerhard Tilen and others do seem to be of that opinion that Christ as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth make intercession Neither 2. doth he interceed as both God and man upon the same grounds for the concurrence of the humane Nature cannot remove any of the absurdities that would follow upon the performance thereof by His God-head alone You will say our Divines usually affirm that Christ as Mediator doth mak intercession for us and as He is Mediator He is both God and man Ans We know (h) Vid. Chamier panstr tom 2. lib. 7. not under what consideration Christ can be said to appear and make intercession for us if not as our Mediator and Head and our Divines have justly condemned the doctrine of those Papists who with Lombard and Thomas these grand misleaders do maintain that Christ only as man is Mediator yet we deny that there are any (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionys Areop epist 4. ad Ganim med vid. Thom. 3. part quaest
hast principalities and powers to wrestle with though thou be justified through faith in his blood his ransom and intercession make hell to rage the (m) Math. 12.29 strong man must be disquieted when he seeth his house spoiled and the captive set at liberty he will pursue but he shall not overtake he shall not be able to bring back though he may vex and molest the prisoner And our blessed Lord shall bruise him under thy feet shortly Rom. 16.20 And in the mean time all the calumnies and reproaches all the lybells and challenges which this (n) Rev. 12.10 accuser of the brethren can bring against thee shall be cast over the bar he hath no moyen at court he will get no hearing and therefore the Apostle had reason to break out in that triumphing exultation and say who either in hell or earth for in heaven there is none shall lay any thing to the charge of justified sinners who is the devil or man dar challenge them Is not Christ at the right hand of God appearing there for us to go betwixt us and all the accusations can be brought against us If any can object against the worth of his blood the sufficiency of the pryce he hath payed and the grounds of his intercession let him speak but otherwise the sinner is secure Rom. 8.3 34. 1 John 2.1 Oh! but you will say I know it is so of a truth devils and men cannot wrong me but can I not wrong my selfe may I not through my folly ask a serpent in stead of a fish nay and take it into my bosome till it sting me to death Ans Thy Advocat will not undertake a wrong cause he will not wrong thee though thou wouldest wrong thy self he will appear for thee and against thy foolish suit and he will say Lord pity that poor deluded creature for whom I have shed my blood (o) Ps 140 8. grant not his foolâ—sh desire further not his wicked device against himself but though he hath askt a (p) Luk. 11.11 scorpion let him have an egge And the (q) Mat. â— 11 father will say let it be so let him have a corrosive as most profitable rather then a cordiall to feed his disease let him him have a bitter potion for his health will the great Physitian say rather then that delicious cup of poyson which he desires he will give what is good but he will suffer no evil to touch him Ps 84.11 Ps 121.7 And if at any time for thy tryall he suffer thee to fall he will raise thee up again thou shalt not for ever be left in the snare thou canst not (r) Ps 37 2â— utterly perish none is able neither Sathan nor thy lusts to pluck the out of Christs hands and he will not quite his grips for one that is weaker then himself he will never part with thee Joh. 10.28 But you will yet say O! but as we are thus ready to mistake so also to forget or not mind our condition our wants and necessities and we are exposed to so many tryalls temptations and hazards that we cannot foresee them Ans But yet our Redeemer and Head discerns them all alar off he did forsee Peters fall and prayed for his recovery and thus provided a remedy before the patient knew of his disease Luk. 22.31 32. He will not wait till we imploy him he will do as our need requireth though we be not sensible and do not know what we stand in need of O! but you will reply if I did stand in need of some few things only this were some door of hope but my wants are so many that I cannot expect a supply of them all What shall I have so many helps and so much provision for my journey shall Manna daily be rained down on my tent while I am in this wildernesse and the immortall crown of glory put on my head so soon as I enter into the promised land If I were a Moses Daniel or Job it were not so much but how can I believe that such a vile and wretched sinner as I shall be thus dealt with Ans O! but behold thy Advocat with a pryce in his hand to lay out for all thy debts and to purchase all thy mercies if the cry of his blood do not outcry thy sins if his merits be not greater then the mercies thou desirest thou mayest fear but since his treasures can never be exhausted since they are indeed such as the Sparish ambassadour alluding to the golden mines in Jndia said his Masters were without a bottome O then let your joy be full the father will look over all thy imperfections and blemishes all thy sins and provocations though never so great and many and he will look to him who stands at his right hand who hath made a mends for all the wrongs thou hast done and who is the (Å¿) 1 Joh. 2.2 propitiation for all thy sins and he will say I pity this ungrate wretch I freely pardon all his offences for thy sake since he hath come unto thee and given thee his employment since he hath intrusted his cause to thee it shall not miscarry I can deny thee nothing let him have his desire ask what he will he shall have it Mat. 7.7 c. And our blessed Advocat will turn to thee and say I have dispatched your businesse ask and spare not and whatsoever ye shall ask be it never so great if good for you I will give you my word which is surer then all the bonds ye can imagine ye shall receive it that your joy may be full Joh. 16.23 24. Joh. 14.13 14. c. Oh! will you ponder these strong supports of faith these sure grounds of consolation and ye who did never yet fully believe nor could be comforted by that great word of (t) Though it be set down by way of narration promise Rom. 8.28 I did indeed will you say think that God did bestow many good things on his honest servants here and that all should be well with them hereafter but that all things all the crosses and losses all the tryalls and various dispensations of providence that befall them here in their pilgrimage should contribute and work together for their good I never could be perswaded to believe I did not imagine that such a thing was possible especially since sense and reason and the daily complaints of the Saints did step in as so many evidences and witnesses to depone that it was not so O! ye jealous and suspicious ones ye who walk too much by sense and are so (n) Luk. 24.25 slow of heart to believe this word of truth O! thou who dost not prize thy priviledge and art not thankfull for thy mercies which thou wilt not know or acknowledge remember who Christ is and what he is to thee what he hath done and suffered for thee and what now is his work and businesse what desires he (x) See
his Priesthood that without it he had not been a compleat Priest c. But let none imagine that by this our endeavour to vindicat the sufficiency and efficacy of Christs death that compleat ransom for our sins abstracting from all other grounds of faith and consolation which our compassionat Saviour out of his tender bowels hath been pleased to super-add that our joy may be full and stable we did purpose to call in question the truth or to diminish the worth and prevalency of Christs Intercession which is such a sufficient abundary as that (k) Ibid. ch 9. pag. 124. Author speaketh of consolation to poor believers a (l) Ibid. ch 5. pag. 89. daily preservative and continual plaister to heal all their sins Oh! let us abominat such a cursed designe and thankfully prize and improve this great priviledge that we have such a noble Advocat and Intercessor appearing in heaven for us O! let us therefore come boldly unto the throne of Grace that we may obtain mercy and find grace to help in time of need Heb. 4.16 Having premised these things for guarding against extreams and for discovering 1. That the Jews enjoyed not the priviledge of Christs intercession 2. Yet notwithstanding they wanted nothing absolutly necessary for their salvation and happiness we come now to give a positive and direct answer to the question viz. That the beleeving Jews were under the same covenant of grace which we are under that they had the same promises the same crown proposed to them and the same way to life and felicity so that they wanted nothing essentially requisite to their happinesse for as now there is not so neither was there then any other name given among men whereby they must be saved but the name of Jesus Christ neither now is there or ever was there salvation to be found any other way Act. 4.12 He is the Lambe slain from the foundation of the world Rev. 83.8 Jesus Christ the same yesterday and to day and for ever Heb. 13.8 He is the Lord which is which was and which is to come Rev. 1.8 God was saith the Apostle speaking of the time past and of the Jewish Church 2 Cor. 5.19 in Christ reconciling the world unto himself The promise then was made and ordained in the hand of a (m) This Mediaâ—â—r was not Moses as some think but he who was that rock that followed the Israelites in the wildernesse 1 Cor. 10.4 vid. Calv. in locum albeit we dissent not from Diodati who will have this spoken of Moses as atype of Christ for that glosse comes home to our point Mediator Gal. 3.19 Yea in some sense they had the benefit of his intercession for he being then slain in the irrevocable and infallible decree and fore-knowledge of God his blood then though not actually shed did cry and as properly as Abels after it was shed but this as hath been shown was no proper intercession and rather the cry of the sacrifice then of the Priest But 2. Though Christ was a compleat Priest and Saviour of the Jews yet great and many are the priviledges of the Christian Church beyond the Jewish in which respect judicious Interpreters do think that the least in the kingdom of heaven that is to say they under the full discovery of the Gospel mysteries is said to be greater then he who was one of the greatest of them that were born of women Mat. 11.11 and Heb. 7.22 Christ is said to be made a Surety of a better Testament and Heb. 8.6 to be the Mediator of a better Covenant and upon this speciall account and by way of excellency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is called the Mediator of the new Testament Heb. 9.15 and 12.24 And that not only because Gospel-ordinances are now more clear full and spirituall but also because of Christs ascension into heaven his appearing there in our name as Gods remembrancer for us and as (n) M. Goodwin loc cit Ch. 3. pag. 88. one speaketh the rain-bow about the throne that when the Lord looks on it he may (o) Gen. 913.15 remember though he cannot forget his Covenant and (p) Ps 78.38 turn away his anger and not stir up all his wrath that our high Priest having taken on him our nature is touched with the feeling of our infirmities and therefore maketh continuall intercession for us (q) Deut. 33.29 Happy was thou O Israel what Nation was like unto thee who hadst such a Saviour but more happy are we who have this Saviour now appearing in Heaven for us and pleading our cause Obj. Christ told his Disciples Joh. 16.26 That he would not pray for them And if he would not pray for his Disciples for whom will he pray Ans Such a glosse is directly contrary to his promise Ch. 14.16 And to his practice Ch. 17. And were it not blasphemous once to imagine that our blessed Lord would thus at (r) For these Chapters viz. the 14.15 16 17. hold out a continued discourse one breath so palpably contradict himself As for the sense of these words Joh. 16.26 Some with (Å¿) This is not Gerhards interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but may be collected from his words Gerhard do answer That Christ doth not simply deny that he will pray for his Disciples but only in some respect he would not pray for them as enemies and strangers 2. As to some particular petition he will not now pray for their reconciliation and the acceptance of their persons they being already in the state of grace And 3. as to some particular end that they may be beloved of the Father since the Father already loved them not only 1. with that eternal love of Election but (t) This is rather an extension fruit and effect of the love of election then a new love or new act of Gods will for how can it be called new to him according to whose eternall purpose and appointment it cometh to passe all the change then is in the Object and in Gods work and no wayes in the immutable will of God also with the 2. love of actuall reconciliation and. 3. complacency in them 2. (u) Cajet in loc Cajetan Ans That Christ doth not deny that he will pray for them but he suppresseth that having already promised it and would ' not now mention it but would speak to another ground of their consolation viz. the Fathers love 3. (x) M. Goodwin loc cit Ch. 9. pag. 119. M. Goodwin Ans that these words are the highest intimation that can be that he will and doth pray for us when men would most strongly intimat their purpose of kindnesse they mean to do for one they use to say I do not say that I love you or that I will do this or that for you which is as much as to say I will surely do it and do it to purpose We will not stay to multiply (y) Which to the number
wrought any miracle by them praise God Ioh. 11.41 42. and why might he not also upon this account here pray to God 2. saith (r) Gerhard harm de pas cap. 2. pag. mihi 107 Christi voluntasvel refertur circa se velsupra se c. Gerhard Christs will did either look to what was about him viz. the wrath of an angry Judge his bitter sufferings c. And thus he desireth that the cup might passe from him Or 2. He did look to the counsel of his Father and the fruit of his sufferings and thus he submitteth 3. Others may think that Christ did not simply deprecat the cup but that it might quickly passe ut post breve certamen as (Å¿) Calv. in Heb. 5.7 Vid. conjecturam Hilarii apud Lombard 3. sent dist 17. Thom. 3. part quaest 21. art 4 ad 1. Origenis Ambros Hieron Basilii apud Gerhard har de pas cap. 2. Calvin speaketh triumphum ageret 4. Some may conceive that by the cup he did not understand the cup of his bodily and sensible sufferings but the spiritual cup of desertion of which also he complained on the crosse while he cryed out My God my God why hast thou forsaken me and though he did not simply pray against all soul-trouble as knowing that to be a necessary part of our ransome yet might he not pray against the extreamity of it and that some measure and degree of it might be with-held c. But whatever was the object of Christs prayer we need not doubt of it's acceptance and success I know thou alwayes hearest me Ioh. 11.42 And the Apostle speaking indefinitly of the prayers which he offered up in the dayes of his flesh but more especially of his prayers in the time of his suffering testifieth that he was (t) Quod volebat obtinuit ut è mortis doloribus victor emergeret Calv. in Heb. 5.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exsuo mem Calvin pro suâ pietate Castaliv pro reverentia Eâ—asm See Calvin and Beza their interpretation defended against the Rhemists by Dr. Fulk on the place ex metu ait Beza in loc suisse confirmatum ut omnem pavorem mortis deposuerit vid. loc heard there was none of his prayers that were rejected Heb. 5.7 2. There is none can imagine that Christ did (u) Neque tamen diel potest filius à Patre non penitus exauditus ut qui liberationem à morte non nisi â—â—â—itâ conditione petierit Beza ibid. absolutely pray that that cup might passe from him and the condition upon which he may be said to have askt not being placed he cannot be said to be refused since he only upon that condition did ask And 3. If these words let this cup passe contain a prayer yet it is none of his (x) See this distinction though applyed to another purpose brought by Doctor Twisse against Arminius vind lib. 1 part 2 sect 23. pag. 23. and at length prosecuted against Corvin digr 7. pag. 237. alia est oratio instituta à Christo ex officio bomin is privati alia ex officio Mediatoris c. mediatory prayers put up for his ransomed ones and therefore though we did suppose that Christ was not heard in that which he askt 1. Conditionally 3. For himself Yet there were no ground to fear that what he asketh absolutely and to others by vertue of his own purchase that he will or can be refused You will say did not Christ thus pray for them who crucified him Luk. 23.34 He prayed that the Father would forgive them and yet how few of them were pardoned and converted Ans 1. with (y) Thom 3. part quaest 21. art 4. ad 2. Dominus oravit pro his solum qui erant praedestinati Non oravit Christus promiscuè pro omnibus c. Calv. in loc Thomas that Christ did not pray for all those who had a hand in his death but only for the Elect amongst them 2. Though we would (z) That such a supposition is not improbable shall appear Ch. 7. Sect. 3. suppose that our blessed Lord while he was breathing out his last words did put up a Prayer for his cruell enemies yet it will not follow that he can be denied any thing which as Mediator he asks for his people for whom he shed his blood It s certain Christ did many things for our example and to be a pattern for us and if thus he prayed for all his persecutors that prayer was not Mediatory but exemplar and that Christ in his suffering did so carry as to leave us an example the Apostle testifieth 1 Pet. 2.21 He then left us an example that we should follow his steps And accordingly the saints have lookt on this copy Stephen Act. 7.60 and James the brother of our Lord who as (a) Hierom lib. de scriptorâ— eccbesiaft Jerom witnesseth when he was cast from the pinacle of the temple did pray for pardon to the murtherers saying Lord forgive them for they know not what they do We will not multiply trifling objections but that which seemeth mainly to prevail with some (b) Quos citat sequitur Becan loc cit quaest 4. Schoolmen is because that all power in heaven and in earth is given unto him Mat. 28. ver 18. Wherefore should he then in the exercise of that power run to the Father and by prayer ask as it were a new licence There is no man who of himself may not uti suâ potestate use the power that is put in his hands Hence they conclude that Christ doth not truly expresly and properly pray but only improperly and in some sense virtualiter interpretativè Ans The Lord doth not so give and communicate power and authority to any creature yea not to the man Christ Jesus as one creature giveth to another for he still retaineth and keeps his own propriety and right and must therefore be acknowledged to be the principal owner and Lord and therefore it cannot derogate from Christs gift that in the exercise of his power he by prayer and intercession acknowledge his dependance on the Father and why may he not observe the same method in governing whereby he came to and was put in possession of the government Though he was a son and heir yet he must ask a possession Ps 2. ver 7 8 Why may not he who did ask before he got also ask before he give and let out and that it is so he hath once and again told us for our comfort and this objection cannot prove the contrary but rather holds out a notable ground of encouragement to all those who run unto this our faithful and mercifull high Priest who ever liveth to make intercession that since he hath such moyen in heaven since all power is put in his hands therefore will nothing be denyed to him nor to them who ask in his name according to that sweet and ample promise Joh. 14.13 14.
3. when he findeth a more then ordinary motion and impulse stirring him up to take that course and pointing out the particular dispensation he is to seek for a sign 4. that he be not peremptory in his desire but seeketh such a sign with submission so that he will not grudge or repine if he meet not with such a dispensation or if it be given yet the event doth not answer otherwise we must tempt God and limit the holy one by binding him to a sign of our choosing while we had no command to require that dispensation or warrant to set it up for a mark and no promise that the event should answer it 5. This must not be done 1. out of pride as if thou were a none-such and might expect and ask from God that which others might not Nor 2. of curiosity to try the Lord and put him to it by thy conceit Neither 3. out of diffidence as it were in vain to wait any longer upon God if he give not such a pledge of his love and care Neither 4. out of rashness or in every trifling business but deliberarely and upon some weighty ground and special consideration Neither 5. must such a one boast and be too confident in that dispensation he pitched upon for a sign though it be given he should not promise too much of it but patiently wait till he see if the event doth answer his expectation and in the mean time he should beware least his impatience or vain confidence in that he hath met with do not intercept and hinder the accomplishment 6. After he hath seen the event to answer his desire and expectation that it may prove a blessing he should 1. be humble 2. be thankfull and 3. beware that he make not a wrong use of this rare dispensation and set it not up as a preparative for ordinary cases and be not from thence encouraged to follow the like course while he is not placed in the like circumstances If these and such like conditions be observed we dare not peremptorily condemn such a practice and deny that the Saints may at any time say with him Ps 86.17 shew me a token for good As there is no ground to think that David there did ask an extraordinary and miraculous sign so neither to affirm that he had some extraordinary and special warrant to put up such a desire I know that our Divines do generally conclude that it is unlawfull and a tempting of God to ask a sign from him without som special warrant and revelation But they may be interpreted to speak of miraculous or impertinent signs which have no connexion with the event or if of such signs also to which we did limit the question then they have not absolutely and universally condemned such a practice but when it is not so qualified according to the conditons and proviso's held forth in our resolution Thus (n) Ames Cas cons lib. 4. cap. 23. Med. theol lib. 2. cap. 11. § 18 cap. 12. § 17 18. c. Amesius though once and again he see neth to speak as peremptorily against this course as any I have read yet (o) Signum à Deo petere humiliter circa aliquod particulare necessarium quod altas non est a Deo sufficienter manifestatum potest aliquando fidelis aliquis sine peccato Med. theol lib. 2. cap. 12. Sect. 18. granteth that Beleevers may sometimes without any speciall inspiration or instinct such as he had been speaking of Sect. 17. seek a sign from God in some necessary and intricate case and for confirmation alledgeth Abrahams practice Gen 15.8 which upon examination will be found to hold out if it be acknowledged for a rule more then we have granted 6. It may be enquired if in our several straits and exigenees we may run to the Scriptures and set up that for a rule that first occurreth if pertinent to our case and if we should look on what it saith or may be from it collected as a call to us to do or not do and to do thus or thus Ans As it is certain 1. that we may commend our case to God and ask direction from him 2. that we should reflect upon such passages of the word as relate to our case and may give light to us So 3. I think that it were too rash and truel peremptorily to condemn the practice of some experienced Christians who while in suspence and not knowing what hand to turn have had their recourse to the Scriptures leting their anchor fall where the Lord in his providence did lead who thus at a venture have met with a sutable and pertinent word Yet 4. we grant that it is not easie to determine what use should be made of such a word for albeit sin and duty be clearly revealed in the Word yet expediency and inexpediency a call to do or not do hic nunc could not because of the multitude and variety of circumstances be particularly there determined And this case seemeth to be much like the former there being here a sign as it were sought from Gods Word as there by his work and so observing the directions set down there we may make the like use of that passage of Scripture which might be made of that dispensation yet as it would appear we have a greater liberty here and we may with lesse hazard of tempting the Lord run to his word then to any of his works he having appointed the former and not the latter to be our (p) Gods works in no sense are a preper rule but his Word is though not universally not properly as to our case it not being determined there albeit we must reflect on the general rules held forth in the Word in our cousult ation and must walk by them rule though not properly as to this yet in another case and there-therefore it would seem that we may more confidently in every case run to it for direction then to the other Yet here also there may be several mistakes and errors as curiosity rashness pride a mistake and mis-application of the Word superstition by laying more weight on that passage then it will bear extending it beyond its light and direction and looking after something by way of a sign in that the Lord hath offered a Word sutable and pertinent to our case Ah thou simple and rashly confident know though that Word may speak of case much like to thine and hold out a word which thou wouldst lay hold on yet it may hold out no warrant for thee either to do or not to do and no ground from which thou mayest conjecture concerning the event But otherwise O! what light direction comfort and encouragement have the servants of God met with from such passages of Scripture as the Lord in his providence hath occasionally offered from thence they have seen and learned what formerly the did not see or not ponder or regard O! Christian hast thou
and profane that he hath committed this unpardonable sin and upon that account to think that we may cast him out of our prayers As to the first case concerning reprobates it may be askt whether we be under any command to pray for them supposing that the decree of reprobation were revealed unto us and whether or not in our prayers for others we should add this proviso If they belong to the election of God and he not reprobates Ans In these few particulars 1. if the decree of reprobation were revealed to us it would appear that we were no more obliged to pray for those whom we knew to be under that irrecoverable sentence then for such as we know to be guilty of the blasphemy against the holy Ghost the Lord doth not call us to work when he withdraws all ground of encouragment when we have no promise to look to it will be hard to espy a command there is no command to seek Gods face in vain Isa 45 19. It s true the decree of God though revealed is not our rule yet it may warrant me to leave off the performance of several duties to which otherwise I were obliged as providence which is the execution of the decree may cast some out of my prayers by casting them into hell so the decree when known may be to me a ground to leave out and for bear to mention some in my prayers whom otherwise I were obliged to remember 2. As for ordinary the former case being extraordinary and rare vel nunquam contingens as we know not what is Gods purpose concerning any man so we must not look to the decree and by it limit the object of our prayers but we must look to the general command to pray for all men and make it our rule Since (x) Nescientes quis pertineat ad praedestinatorum numerum quis non pertineat sie affici debemus charitatis affectu ut omnes velimus salvos fieri Aug. de cor gras cap. 15. we know not as Angustine saith who doth or doth not belong to the number of those who are predestinated unto life we should be so affected towards all as that we should desire all to be saved And thus our desires of their salvation should be absolute neither need we add that limitation and condition which some judicious Divines and particularly the learned Dr. (y) Au non homini sanctissimo convenit palam protestari se nisi Deus aliter statuisset percupere ut ipsis ignosceret de quibus tamen Deus aliter forsitan constituerit Twiss vindic part 2. sect 23. digres 7. prope finem Twisse do mention viz. If it may stand with the decree of God or if such belong to the number of the Elect c. As we are obliged to love all our neighbours without exception and all men on earth as Casuists determine are such so to desire and pray for their good and happiness And albeit the event and successe of our prayers depend upon the decree and appointment of God yet our praying and desiring must not depend upon that condition but must be regulated by the command which is general and illimited 1 Tim. 2.1 c. What! did not Christ on the crosse pray for his persecutors without any limitation or discrimination and weep and lament over Jerusalem Yea albeit 1. he knew their rejection yea and 2. as God he hath appointed and decreed it which practice of Christ as man not to be contrary unto or unbeseeming his absolute and eternal decree as he was God that judicious (z) Twis loc cit pag. 243. Divine doth evince against the cavils of Arnold Corvin Yet thirdly I grant that we may more confidently pray for others when thâ—t qualification is added not by way of exclusion but as a designation of the subject and by way of encouragment and motive to stir us up to the performance of that duty and to perform it with the greater confidence of successe then if promiscuously we did pray for all not knowing who amongst them were elect who reprobate as there are special bonds lying upon us to pray for and every way to promove the good of the Elect and yet more especially of them who already are of the houshold of faith Gal. 6.10 so we may pray for such with the greater confidence and assurance of successe for to such the absolute promises do belong and shall in due time be performed and they are given to Christ and are the object of his prayer Joh. 17.20 And if Christ joyn with us we need not fear least our prayers be rejected And thus I would interpret those reverent practical Divines who seem to limit their prayers to the Elect that they make mention of their election not as if they would exclude all others who belong not thereunto from their prayers but to testifie that special obligation that lyeth upon them to pray for the Elect albeit it cannot be denied that we may put up some particular petitions for the Elect and thus we may well add such a limitation though we must not alwayes and altogether exclude others who are not of that numbee But it may be askt whether we may follow that form of words 1 Tim. 4.10 and as the Lord there is said to be the Saviour of all men but especially of those that believe So we may pray for salvation to all men adding that we do seek that especially to believers Ans 1. Albeit thus we do not formally pray for reprobats and under that reduplication yet this form of prayer seemeth to border too near thereunto and it hath thus much in it Lord though such be reprobats I will pray for their salvation and thus as it were in a compounded sense we pray for reprobats and though not as they are reprobats and under that reduplication yet although they be reprobats we say thus that we do pray for them were it not better to abstract from the decree and not mention it at all 2. That form of words cannot be our pattern because God is there said to be the Saviour of all men and of believers respectu diversorum objectorum he is not ad idem the Saviour of believers and unbelievers for the one receiveth only an outward bodily and temporal protection the other a spiritual and eternal salvation while as the question doth suppose that the object is the same and that the difference is only as to the maner measure and degree for how can we be said to petition any thing rather and especially for some beyond others unless we petition the same thing both to the one and the other But 3. if the object were the same and no incapacity supposed or included into such a note of preference I see no inconveniency that can be objected from such a form of prayer thus when we are praying for temporal and outward benefits to a multitude we may especially seek these to the elect thereby intimating
either the further degree of our affection towards them and desiring good things to them or that we desire a greater measure of these things unto them then unto others These things being premised we proceed to shew that notwithstanding we had a revelation concerning the reprobation of some particular persons yet we might lawfully pray for them albeit that general command to pray for all men did not oblige us the promise which is the main motive being removed and an infallible intimation being made that no success can be gotten thereby it can be no more used as a mean and we will not find that any where it is enjoyned as a meer duty and it is probable that the sole ground why that command is relaxed as to those who have sinned against the holy Ghost is because there (a) Heb. 10.26 27. remaineth no more sacrifice to be offered for such but a certain fearfull looking-for of judgment and therefore since there is no hope of success in the one case more then in the other the command seemeth to expire in this as well as in that case but yet our obligation may arise from another ground as our special yea perhaps general relations to such a person which may by just consequence bring us under the bond of another command warranting the performance of this duty And thus when we compare the general relaxation with this special obligation the result will be this that when we look to the decree of God and consider that our prayers will not prevail we may forbear to offer up such a vain as to the good of such a person oblation and yet when we look upon the miserable state of such a person especially if standing under some near relation to him we may pity him and may poure our complaint in his behalf to the Lord. I am not ignorant that many do approve that ancient saying or (b) Si de aliquibus ita certa esset ecclesia ut qui sunt illi etiam nosset qui licet in hac vita sunt constituti tamen praedestinati sunt in aternuÌ„ ignem ire cum diabolo tam pro cis non oraret quam nec pro ipso August de civit Dei lib. 21. cap. 24. Augustine that if we knew who were reprobats we should no more pray for them then for the devils and damned in hell which (c) Lyra in 1 Joh. 5.16 Lyra applieth to those who are guilty of the unpardonable sin against the holy Ghost but we hope before we close the disparity between those who are yet in the land of the living and those who are judged and sent unto their place shall be made manifest And here we might alledge the authority of a great Divine (d) D. Twiss vind part 2. dig 7. ad § 23. in Corvin def Armin animad pag. 256. Dr. Twisse confirmed bâ—â—yâ—w pregnant instances in our blessed Saviour who prayed that the cup might pass from him and wept and lamented over Jerusalem saying O! that thou hadst known in this thy day the things that belong unto thy peace and yet Christ knew that his Father had decreed that he should drink that cup and that Jerusalem should be destroyed And I would ask if the Lord did intimat his decree of reprobation and that he would never shew mercy to such a man might not and ought not such a one notwithstanding of that revealed decree pray for mercy and use the means whereby he might escape the wrath of the Almighty You will say it may be questioned if any man were obliged to look upon such a revelation as holding out a peremptoty and irrevocable sentence and not rather as a threatning implying a proviso and condition and a virtual promise of mercy upon repentance since all the promises and threatnings of the word though as to the letter they appear to be most absolute and peremptory yet admit a suteable condition limitation and exception Ezek. 33.13 14 15. Nay but standing to the supposition the Lord preserve us from such a sad and desperate case I think it can hardly be denied that such a one should use the means and who dare blame him if he should say Lord thy decrees and unsearchable counsels are a depth I dare not bark against the heavens but Lord keep me from sinning against thee and from blaspheming thy holy Name Lord give me grace to do my duty and to submit unto thy holy will Lord do thou unto me what thou wilt but Lord keep me from sinning against thee And thus he may pray and attend the Ordinances resist temptations c. as if such a sentence were not given out against him But you will perhaps reply can a reprobat do these things Ans The question is not what he is able to do but what is is his duty and albeit that be not the way to fulfill the revealed decree but rather to escape that sad sentence yet such a revelation doth not make that course to become sinfull and unlawfull nor doth it liberat him from any point of duty to which as a rational creature being yet on the way he was obliged (e) Qua viator though his condition be hopelesse yet he is not removed from the means nor stated in and brought to his place and the decrees of God though made known to us are not as hath been shown Art 1. the rule of our duty especially when they do not import the suturition of sin but are conversant a bout the state and finall portion of sinners But it may be enquired if such a one as he is obliged to use the means so may look after the end and pray for life and salvation Ans Albeit submission be the duty of sufferers and there be no punishment due to sin though never so great albeit the pains and torments of hell that should cause sinners murmur and blaspheme yet the decree of God coucerning events not being our rule doth not lay an obligation on us to conform our wayes and desires thereunto as we may resist temptations to sin though we with Peter had a revelation concerning the futurition of it so we may use the means to escape a revealed judgment and pray against that stroak and what is it to desire and use the means of grace but upon the matter and by just interpretation to seek after wish and desire Salvation which is the (f) 1 Pet. 1.9 end and it seemeth to be very unreasonable to imagine that we should labour endeavour and be diligent in using the means and that yet we may not desire and pray for a blessing upon them that they may prove effectuall and be subservient for obtaing the end Augustins case mentioned Sect 1. Concerning the wicked son complying with the decree in desiring his Fathers death and the godly son praying though with submission that his Father may recover and using albeit he had no hope all lawfull means for that end may serve for clearing our case
and who will condemn (g) 2 Sam. 12.14 16. David his fasting and praying that his child might recover notwithstanding the Prophet Nathan had revealed unto him that he should die which message he might have looked upon as a peremptory sentence and not as a conditionall threatning Since then we are obliged to pray for our selves notwithstanding of whatsoever decree though known to us why may we not also pray for others whatever be the decree of God concerning their everlasting estate I grant there is some difference we being far more necessarily and indispensably bound to our great master and Lord then to our fellow-servants there is nothing can be imagined so long as he giveth us leave to work in his vine-yard and casteth us not out that can liberat us from that duty we ow to him the subordination being essentiall the bond and ty must be indissolvable but love being the measure and as it were rule of our duty to men when we know our labour will be in vain though we may in testimony of our love appear for them yet we will hardly find a ground whereupon to build an obligation thereunto and therefore a revealed decree though it doth not make our endeavours for the good of our brethren unlawfull yet it may liberat us of that obligation under which otherwise we did ly it must alwayes be our duty to pray for our selves but to pray for others only then when we can look upon our prayers as a mean for their good You will say if it be not our duty then we must supererogat and walk without rule when we pray for these whom we know to be in a hopelesse condition Ans Albeit there arise no obligation from the generall command to pray for all which is the rule that falleth under the present disquisition yet there may so much obligation arise from other grounds as may warrant our practice and will have the force of a Law to him who is prest to act upon such a motive Thus our Divines disputing against the Popish supererogation do maintain that what they call evangelical counsels hath the strength of a law when some speciall circumstances do concur invite yea and engage him who obsolutely and abstracting from such a state and condition is not obliged so to act thus saith (h) Davenant determin 32. vitam ducere virginalem in genere res consilii est non praecepti atque sic videtis ca quaconfilia haud incommode dicuntur si operis speciem consideremus fieri tamen posse praecepta aliquando si speciales circumstantias penfitemus Davenant to live in perpetull virginity in the generall is the matter of counsell and not of precept there being no generall command obliging all to continue in that state yet Paul having the gift of continency c. found himself obliged by the authority of God to continue in that condition and as to our case if we would reflect upon the decree we may forbear to pray for those whom we know to be cast-awayes yet if we will abstract from that sentence which we are not obliged to reflect upon though it be revealed to us the Lord not having made it our rule and would consider them as our brethren there is no restraint lying upon us why we may not put up a prayer for them yea and by thus abstracting from the decree which only gives to us a supersedeas it would appear that we bring our selves under the obligation of the general precept pray for all men and althâ—ugh we would suppose that command in the present case viz. of a known decree still to be expired yet there may as to some men arise an obligation from their special relations unto them Though the Lord did reveal to Parents and Pastors c. that their Children and people c. were reprobates yet its hard to affirm that they might not pray for their salvation not as if they might pray the Lord to alter his decrees but abstracting from these though revealed to them that they might intreat that the object of that decree might be altered and that their dear relations might be taken out of a stare not of reprobation from which we do suppose they do abstract but out of a state of sin and misery and put into a state of grace and happiness and though some from thence might infer that they thus prayed the Lord to change his eternal purpose yet as they should abstract from the antecedent so from such a consequence and consequent and absolutely pray for that to our near interests which in it self and to them is good and desirable Thus we should rather play the part of a Metaphysician then Logician And that we may make such a kind of Theological abstraction seemeth to be certain from what hath been said Art 1. And the former consequence is as valid in the case of Peters avouching and adhereing to his master as in this case for Peters denyal was revealed unto him yea the same argument may as well be framed against Christ his praying that the cup might passe from him while he knew that it was decreed that he should drink it Nay though a prohibition were added to a revealed decree yet it would appear from the practice of eminent Saints that our hands were not bound up for albeit the Lord had revealed to Samuel his purpose to reject Saul 1 Sam. 15.11 26. adding a prohibition upon the account that he was rejected not to pray any more for him Ch. 16.1 yet it would appear that this restraint was rather a relaxation of the command and a permission granted to Samuel not to pray any more for Saul though his King then a peremptory prohibition for albeit Samuel came no more to see Saul till the day of his death yet he left not off to mourn and who can imagine then that he left off to pray for Saul Ch. 15 35. So the Prophet Jeremiah though he knew that the Lord had purposed to cast that people out of his sight and thereupon had received as would appear a peremptory prohibition to pray no more for them Ch. 7.14 15 16. yet forbeareth not to pray for them though the Lord had told him that he would not hear him though he did cry ver 16. yet he would cry until he met with a second prohibition having the former reason annexed to it Ch. 11.14 yea he would not yet cease so that the command is renewed the third time Ch. 14.11.12 and notwithstanding of all these prohibitions he still prayeth as it would appear from the rest of that prophesie that he continued a supplicant for Israel untill the day of his death the book of the Lamentations clearly shew Thus also Moses continues to pray for a stubborn people after the Lord had said to him Let me alone Exod. 32.10 A prohibition seemeth to have more in it then a revealed decree and yet it did not bind Moses Samuel and Jeremiah would not be
with and thus the meanest labourer in the Paroch may joyn in the work and give his help and assistance and the most able and zealous Minister stands in need of the prayers of the meanest Christian such as have the greatest measure of holiness knowledge c may have their stock yet increased and daylie stand in need of grace and of a new supply of strength and actuall assistance for improving their talents for the honour of God and the salvation of the flock Eph. 6.19 3. Otherwise you must either idolize them or your selves and sacrifice either to the sower or to the ground as if from either or both the increase did come if the blessing were expected from God it would be askt from him and that the instrument might be enabled for doing his work acceptably and succesfully if all be nothing 1 Cor. 3.7 God is all and the increase must be expected and sought from him he hath not put that in the hands of any creature v. 6. and should we not ask and wait upon him alone for it 4. Ministers are in greater hazard then others and shall their people ly by and give them no help the devil and the world are mad and enraged at a godly and faithfull ministry Behold I send you forth as Lambs amongst Wolves saith our blessed Lord to his disciples Luk. 10.3 which in part hath had its accomplishment in all who have succeeded them in the Ministry praedicare nihil aliud est quam derivare in se furorem mundi To be a Preacher is nothing else said Luther but to draw the worlds fury and malice upon himself And as to his own case he (g) Mr. S. Cleark in his life writeth thus Lutherus foris à toto mundo intus à diabolo patitur omnibus angelis ejus that he was pursued from without by the world and from within by the devil and all his angels Contempt scorn oppression violence c. are all the reward that can be expected from a wicked world which hateth the light because their works are evil But we if faithfull shall have better entertainment in the world to come and though now by men we be as our betters were (h) 1 Cor. 4.13 accounted the filth of the world and the off-scourings of all things yet we are precious in the eyes of our master we are what shall I say his Jewels yea it is written and canst thou read it and not admire we are the (i) 2 Cor. 8.23 glory of Christ But it were well if we had not greater and worse enemies then the world who only can vex a frail decaying body Sathan the (k) Joh. 12.31 Prince of this world and all the wit and might of hell is engaged in that quarrel If Joshua appear before the Lord to interceed for the people Sathan will stand at his right hand to resist him Zeth 3.2 (l) Eph. 6.12 Principalities and powers do stand in battel-aray against us and shall we have no help from our friends Many be the temptations and snares that are laid for poor Ministers and shall their people look on as nothing concerned in the mater not knowing that at the breach made in the Pastors Sathan purposeth to enter in and spoil and make a prey of the flock He knoweth that their fall will occasion the stumbling of many and be a great discredit to the holy profession and therefore he draweth out all his forces against them giving these a charge not unlike to that which the King of Syria gave to his Captains in reference to the King of Israel 1 Kings 22.31 to sight neither with small nor great save only in a comparative sense with the Ministers Ministers are (m) Isa 9.15 16. Mat. 15.14 leaders (n) Isa 56.10 11. Ezek. 34.2 shepherds (o) 2 Cor. 5.20 Eph. 6.20 ambassadours (p) Isa 56.10 Jer. 6.17 watch-men c. What is our Christian life but a (q) 2 Cor. 10.3 4. war fare we are called out to fight the Lords battel against hell the flesh and the world and to wrestle with (r) Eph. 6.11 12. principalities and powers against the rulers of darkness and wicked (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. inquit Beza in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sceleratos spiritus spirits now if in this contest the leaders fall or the watch-men be corrupted Sathan is sure to carry the day if the shepherds be turned out of the way must not the sheep go a stray if ambassadours deal deceitfully and comply with the enemy much hurt and mischief may thereby redound to the whole state and intorporation thus you see how nearly ye are concerned in your Ministers tryals temptations and perils and will you not remember him in your prayers and though he run all that hazard for your sake will you do nothing for his help and assistance 5. If we ponder the several steps and as it were parts of the ministry we will find that prayer hath a hand in them all and may be instrumental in the procuring and for the right administration of them 1. It hath a hand in the sending forth and planting of Ministers where there is no labourer Mat. 9.38 2. Prayer may be instrumental for the continuing of Ministers their staying and abiding with their flock and their deliverance from the fury and rage of persecutors and from all their troubles and temptations 2 Cor. 1 10 11. Act. 12.5.3 That their ministry may be successefull and that a door of utterance may be opened unto them that they may make known the mystery of the Gospel and may preach in the power and demonstration of the Spirit Eph. 6.19 Col. 4.3 4.4 Neither the care and diligence of the husband-man nor the goodness of the seed can make the stony ground become fruitfull and yield encrease though the Pastors mouth be opened yet the people may be (t) 2 Cor◠6.11 12. straitned in their own bowels their hearts may be lockt and receive nothing and prayer is the best key to open a shut and the best hammer to break a hard heart Ps 119.18 27 32 33 34. c. Thus you see your duty and danger O then I as you love your own souls make conscience to pray for your Ministers pray that they may be faithfull and may stand in the hour of temptation that they may be zealous for their master and may diligently discharge their trust that they become not proud because of their parts that they become not carelesse secure carnal and worldly-minded we will not be ashamed so beg the help of your prayers and to confess our own weakness and frailty Paul though an eminent Apostle and valiant champion you may take a view of his gifts graces revelations pains sufferings c. 1 Cor. 15.10 2 Cor. 12 yet was sensible of the need he stood in of the prayers of the Saints and how pathetically did he obtest the Churches to which he wrote
the use its smoâ—k is loathsome â—nd a favour of unpleasant smell to God The strange punishment of Naâ—ab and Abihâ—s for bringing strange fire to the Lords sacrifices should be a warning to us they should have brought sacred fire from the (k) Which should have been alwayes preserved burning and never go out Lev 6.13 Altar and not have prefaced the ordinance of God with that which was common now this sacred fire saith (l) Diod on Levit. 10.1 Diodati on the place signified the power of the holy Ghost by which we can only offer sacrifices acceptable to God our sacrifices must be an abomination to God unlesse we bring a coal from the Altar and writ uâ—â—n the brâ—â—things of his Spirit to quicken and warm our dead and câ—ld affectiâ—â—e (m) Mant. on Jud. 20. Fire from heaven on the sacrifice once was saith one and yet is a solemn token of acceptance You will say those who are in the way to conversion who are lying under some legal preparations who are looking after God and advancing some steps towards the kingdom do often meet with acceptance though as yet they have not the (n) Rom 8.9 Spirit of Christ and are none of his and so cannot pray in the Spirit yet their prayers are heard and their endeavours prove successefull Ans 1. There is a twofold acceptance one absolute and illimited by way of soveraignty and there is a qualified and covenanted acceptance by way of gracious transaction and free promise the Lord out of his absolute soveraignty may do with his own what he will and shew mercy to whom he will and thus accept of persons and grant their desires though they cannot â—â—y claim to a promise but a covenanted and â—â—â—â—â—lible acceptance supposeth an iâ—t rest in Christ pleaded â—t the thâ—â—ne of Grace by the help of the Spirit But. 2 though such as are seeking after God in a legal way of humâ—â—â—tion conviction endeavour c. have not as yet the Spirit 〈◊〉 Christ dwelling in their hearts yet they have some warkâ—â—â—d impression of the Spirit on their 〈◊〉 though 〈…〉 be not yet renewed and sanctifiâ—◠〈◊〉 the Spirit 〈◊〉 a sâ—â—cial hand in every step they move â—â—â—â—â—ds God 〈…〉 cial inshâ—â—ce upon their heart 〈◊〉 in the evâ—â—â—â—y prove and so may be called saving and effectual â—â—â—â—ce it tendeth that way and may in the issue provesâ—â—h â—â—ay there is not any excellency in mâ—â— or difference as to the better of â—â—e from another but it preceâ—ds from the Spirit and every 〈◊〉 towards the kingdom of God must be ordered and carryed on by him and the nearer we are brought the â—â—ore we owe to the Spirit and his work is the more eminent and spâ—ciall As to the second how doth the Spirit â—â—lo us what is that assistance he assâ—â—deth to us in prayeâ— Ans There is a common a distance and 〈◊〉 is an assâ—â—â—◠〈◊〉 â—â—â—atly given to the Saints and 〈…〉 for it would 〈◊〉 (o) See â—hâ—â— 1. â—â—â—embred that prayer may be considered either as a gâ—ft common to good or bad or as it is a grace and â—â—â—ct find meaâ— for obtaining what we stand in neâ—d of and thus it is prop râ—â—o the Saint 1. Then as to the gift of prayer or an ability and readinesâ— to express our desires whether real or in sâ—â—w only in a sit and decent manâ—r that must 〈◊〉 from 〈◊〉 Spirit of God and be frâ—â—ly given to â—s whâ—â—â—â—tuâ—â—lly 〈◊〉 (p) not only gâ—aâ—iâ— grâ—â—â—â—â— saciens â—s they pâ—â—k but not properly if truty but also gâ—â—tia gratis daâ—â— not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pâ—â—â—ce â—eth from the Spirit and the word 1 Câ—â— 4.7 may be câ—â—câ—ded to 〈◊〉 â—xâ—â—â—â—â—cy wherby one dissâ—reth from another destitute as of the grace so of the gift of prayer not only that extraordinary gift whereby in the infancy of th Church some were able upon all occasions according to the exigence of the hearers to pray in a strange language which they never learn't not only this miraculous gift immediatly infused by the holy Ghost which notwithstanding was but a gift and might be abused as may appear from 1 Cor. 14.15 16. but also the ordinary gift and faculty of expressing our conceptions and desires in apt words and a decent maner before the Lord to which our natural parts and industry our hearing reading meditation conference c. do contribute and concur must be freely given and proceed from the Spirit of God as the principal author and efficient He who filled Bezaleel and Aholiab with wisdom and understanding in all manner of workmanship Exod. 35.31 and to whom the Plowman oweth his skill in tilling and sowing the ground Isa 28.26.29 must not he stir up in our minds holy thoughts and fill our mouths with sutable expressions when we come before the Lord There is here much more then parity of reason this being a gift for the edification and sanctification of the Church which is his special work though there be diversitiy of gifts as to that end viz. the good and building up of the Church yet one and the same Spirit worketh all these dividing to every man severally as he will 1 Cor. 12.4 11. But though thus the gift of prayer proceedeth from the Spirit of God yet it being a common gift we cannot thereby be said to pray in the Spirit or in the holy Ghost according to the proper sense of these words Eph. 6.18 and Jud. 20. and as they are used by Christians for thus they rather signifie the grace then gift of prayer and thus the bestowing of this gift cannot be that assistance after which we now enquire there is a mutual separation for as thus the gift may be without grace so there may be this gracious assistance without any considerable measure of that gift as we shew Chap. 1. But so much now of the common assistance of the Spirit whether miraculous or ordinary 2. As for that speciall assistance which is peculiar to the Saints it is either habituall or actuall 1. Then habituall grace that seed of God and principle of life the soul of the new man is necessary to prayer as to every spirituall performance a dead man cannot move and naturall life is no more necessary to vitall actions then the life of grace to every spirituall action the tree must be made good else it cannot bring forth good fruit Luk. 6.43 44 45. Mat. 12.33 we cannot pray in the spirit till we have received the spirit of adoption we must be I do not say we must know that we are Sons before we can truly and in faith call God Father The Spirit doth not infuse prayer in us as he doth the habits or rather faculties of grace and life without our activity and concurrence prayer is not as (q) Yea and Aunomians also according to Pagits cata logue of their errors here siog pag. 110. Where they are said
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
intended to obscure the mistery of incarnation and to foster that hellish blasphemy of the Pharisees that Christ did cast out devils by (h) Mat. 9 34. Mat. 12.24 Beelzebub the prince of devils The enemy of all truth would give testimony to that great and fundamentall truth that Christ was the promised Messiah that thus he might render the testimony of faithfull witnesses and of the Lord from heaven the more suspect and that he might invalidat and obscure that clear and convincing evidence which the astonishing miracles wrought by him did produce and hold forth But the Lord who can (i) Hoc suit ex omnipotente sapienâ—ia Dei ut inimiciveritatis fiantipsi testes veritatis August contra Petil. Donat lib 2 cap 30. over-rule and befool the devil and his instruments did thereby declare Christs power over those his enemies that nill they will they they must give a testimony to him and to his servants and the doctrine of the Gospel the confession of adversaries was alwayes acknowledged to be a most (k) Nullum efficacius argumentum c. efficacious largument for the truth Another instance we have in Peters counsell to Christ to spare himself Mat. 16.22 O! may some think there was much love Zeal and tendernesse in that motion but it being obstructive of the work of redemption it came from hell and because Peter in it did follow Sathans suggestion our blessed Lord calls him Sathan v. 23. Thus also while we should be employed in the publick ordinances and attend unto them Sathan may suggest some pious though impertinent as to the present work meditation or stir us up to pray that thereby he may hinder our edification or conviction by the word preached 2. Sathan may presse us to duty as to prayer reading conference c. that he may make those religious performances a snare to catch our selves and others He hath many a time laid this snare before young converts whom he was not (l) The devil will sail with wind and tyde and improve the present temperature and disposition of spirit for his own end able to divert from the exercise of holiness he would labour to drive forward and to make them over do to the neglect of their bodily health and callings that at length he might weary them and make them faint and give over that he might terrifie others from putting their necks under such an insupportable yoke and that religion might be esteemed to be a tyrant and cruel exactor which can never be satisfied and to be inconsistent with health joy use of the creatures lawfull imployments recreations c. Albeit we cannot love God and hate sin too much yet there may (m) See M. Symonds case and cure chap. 20. be a nimium in the external exercises of religion and there may be some excesse and distemper intermixed with our spiritual affections which Sathan by all means will labour to foster and encrease Thus he improved the zeal of the Church of Corinth against the penitent incestuous man that his sorrow might degenerate into dispair and that he might be swallowed up thereby 2 Cor. 2.7 Sathan can well bear that some few and for a short while be very zealous and active for the Lord and diligent and frequent in duties if thereby he can beget a prejudice in the hearts of men against Gods service and can make them think that Christs burthen were like the (n) Mat. 23.4 Luk. 11.46 Pharisees heavy and grievous to be born contrary to that word of truth Mat. 11.30 1 Joh. 5.3 3. Sathan may move us to be frequent in prayer and to wait upon the publick ordinances most punctually that thereby he may either stop and silence the consciences and that thus we may commit sin with the greater freedom and boldness or else as in gross hypocrits that this may be a cloak and pretence a mask and cover to hide our wicked designs and wayes from the eyes of others that so we may be able to do them the more mischief and to sin with the less suspicion and hazard Thus the hypocritical Pharisees that they might with the more security devours widows houses for a pretence made long prayers Mat. 23.14 And Absolom that he might cover his conspiracy and treason will go and pay his vow in Hebron 2 Sam. 15.7 Sathan could well suggest such a fair pretence to Absolom and bear with pharisaical oppressors in their seeming devotion But especially his hand may appear when sinners become so mad as to think not only to hide cheir wickedness from men by those outward performances but also thereby to purchase a liberty from the Lord and thus as it were to hire and bribe him as they do their own consciences to be silent as that impudent woman Prov. 7.14 15. I have this day saith she to the foolish youth whom she enticed to whordom payed my vows and I have peace-offerings with me therefore came I forth to meet thee As if she had said I have payed old debt and by my sacrifices purchased a liberty for us to do wickedly we need not fear I have moyen for time to come I have provided a ransom and given my bond for what debt we can now contract I have (o) Albeit in peace offerings a portion returned to them that offered wherewith they might make a feast unto which this woman in these words inviteth the young fool yet I conceive that mainly she laboureth to allure him by the religious pretence here mentioned See Annot. on the Bible edit Amsterd in fol. ann 1640. peace-offerings with me which will make amends and satisfie for all the wrong we can now do to God 4. Sathan may come and stir us up to religious exercises that thereby he may add fewel to our pride Thus Pharisees of old and superstitious Papists to this day in their madness and exceeding zeal as Paul speaking of his persecuting the Church of Christ calls it are helped of Sathan they meet with fire from hell to kindle their affections in their unwarrantable performances and though their work upon the matter were good and commendable yet Sathan will not draw back his hand if thereby he can puffe them up and beget in them an opinion of their own worth and that by their good works they are justified and merit heaven This perswasion cometh not of him that calleth you Gal. 5.8 This perswasion that by your works ye are justified v. 4. cometh not from God who calleth you to the kingdom of his dear Son but from him who thereby labours to make Christ of none effect unto you v. 24. and to drive you to hell We need not then ask why many Papists are so eminent for works of Charity and liberality and so frequent in their dead formall and carnall way of worship since Sathan will be ready to fill the sails with wind when the vessel is loaden with provision to feed our ambition and pride but if that current
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
unprofitable task and too high for us and will not have such new wine put into our old bottels till they be renewed lest they break Mat. 9.17.5 Sathan as a cruel exacter may press thee to deal inhumanely and too rigourously either towards thy self or others and though such a work may seem to have much piety and zeal in it yet Sathan doth blow the bellows Thus if tender Christians should find a mighty impulse upon their spirits to pray and fast so long and so frequently as to hazard their health and to neglect their calling and not provide for their family ah how rare a case is this but though multitudes do spare and pamper their bodies to the neglect and ruine of their soul yet some have failed on the other hand and then certainly Sathan is not idle it is he that helpeth forward this cruel zeal Thus he stirred up the Jews in (x) But the command given to him was only for trial there being a ram provided for the sacrifice Gen. 22.13 but they could pretend no kind of command Jer. 7.31 Nay the Lord will rather have no sacrifice then a work of mercy should be omitted far more then cruelty should be exercised Mat. 11.7 imitation as it would appear of faithfull Abraham to offer up their children the Lord commanded them to sacrifice their beasts but Sathan taught them in a mad fit of zeal thus to super-erogat and to sacrifice their sons and daughters which oblations are said to be offered up to devils as for other reasons so haply for this because Sathan did prescribe require and stir them up thereunto Psa 106.37 Thus also he moved Baal's Priests to cut themselves with knives and lancets till the blood gushed out 1 King 18.28 Thus also he driveth blind Papists to afflict and scourge themselves c. and yet this sort of cruelty is far more tolerable then the fury of Anabaptists and other Sectaries who are mercifull to themselves but mad against all others in their zeal for God they could embrue their hands in their neighbours blood and cut off all others that they might enjoy their possessions that they might live as Kings there being no man to say to them (y) Eccl. 8.4 What do ye 6. Sathan moves tumultuously and confusedly holy motions having no dependance one upon another and tending to distract the heart in the present work whether that be prayer hearing the word c. must come from him who likes not the work and who laboureth by all means and that his hand may not be discerned maketh choice of the most fair and specious as being at such a season most probable to mar the work in hand but the Lord prepareth strengthueth fixeth and enlargeth the heart and inclineth it to perform His Statutes and establisheth our goings Psa 10.17 Psa 27.14 Psa 40.2 c. He will not raise but rather expell those storms and mist of confusion that dis-inableth us in His work 7. Sathan will suggest and stir us up to good divisively and partially Sathan when he moveth us to do good being out of his own element his motion cannot be equal and uniform if to some good not to all yea to some for this very purpose that we may be stayed from following some other haply of more concernment However he knoweth that he who is guilty of offending in one point is guilty of all and that God will accept of none of our works unless we have respect to all His commandments Psa 119.6 Jam. 2.10 and therefore if he can set one table of the Law or any one commandment against another he will not withdraw his help for enabling thee to bear that part of the burthen thou hast chosen Thus some seem to be very zealous and diligent in religious performances who neglect their relative duties as they are parents masters servants neighbours c. not unlike to those who were taught of the Pharisees to be liberal in their contributions for pious uses and undutifull to their indigent parents Mat. 15.5.6 But there are others and these not a few who place all their Religion in the duties of the second Table and they have no other charter to happiness but that they are good neighbours they deal justly they wrong no man c. and that Sathan may foster their delusion he will allow them to be very strict and exact in their carriage towards men Ah! what a monstrous kind of Religion must that be to wrong men in nothing and to rob God of all his service and worship except perhaps some outward performances without life and heat to give to man all his due and to God none of his O! but the Spirit teacheth and helpeth us to walk uniformly and to (z) Act. 24.16 exercise our selves alwayes to keep a good conscience both towards God and man 4. As to the rule if there be a mistake as to it if a false rule be set up Sathan will stir us up to be very active for it and zealous in our conformity to it if he can get our zeal wrong placed he will blow up the coal it was he that stirred up Paul to be (a) Act. 26.11 exceedingly mad against the Saints and violently to (b) Act. 22.3 4. persecute them he did cherish that blind zeal in the Jews who Rom. 10.2 3. laboured to establish blish their own righteousness he did kindle that zeal in those false brethren who Gal. 4.17 sought to seduce and draw away the Galatians from the simplicity of the Gospel and he it is who ruleth in Schismaticks Hereticks and all kind of persecutors making them mad against the truth and the sincere Professors of it Nay every motion though upon the matter never so good which tendeth to justifie any sinfull course to harden our heart therein and to feed any distempered passion and lust must come from the evil one and from him it also proceedeth that men are more zealous for their own inventions and superstitious customs then for the commands of God O! but the Spirit teacheth us to be (c) Gal. 4.18 zealously affected alwayes in a good thing to follow the direct on of the word and with (d) Job 23.12 Job to esteem his commandments and the words of his mouth more then our necessary food but every anti-scriptural and erroneous motion is a satanical suggestion proceeding not from the spirit of truth but from the father of lies who can cite Scripture and pretend divine Authority as he did to Christ Mat. 4.6 to back his temptations 5. As to the time 1. Sathan may move us to pray by fits and starts but the Spirit only can make us (e) Rom. 12.12 continue instant in prayer we cannot pray alwayes unless we pray in the Spirit Eph. 6.18 carnal men will not constantly call on God Job 27.10 2. Sathan can move thee to pray unseasonably as while a Judge is sitting on the Bench and God calls him and his place calls him to minister
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
very much with God For He will fulfill the desire of them that fear him he will hear their cry and will save them Ps 145.19 O! but every fear is not this reverential and godly fear there may be much fear in the soul and yet this may be wanting the people of Israel were exceedingly afraid when they heard Gods voice out of the midst of the fire and cryed unto Moses ah I this great fire will consume us Deut. 5.24 25. yet there was little of this holy fear in them as afterwards appeared in their frequent murmuring and therefore saith the Lord there ver 29. O! that there were such an heart in them that they would fear me They did then fear God but O! saith the Lord if they would fear me aright there is a slavish and selfish fear of God only because of his power justice and terrours and there is much of this fear in hell where it is accompanied with much enmity and hatred of and rebellion against him and though on earth it may produce an out-side and half-reformation yet no cordial and heart-renovation though some may thus forbear to commit sin yet it makes them not hate sin though it may disturb and drive away the thief from his prey yet it will not make him leave off to covet it this fear may perplex a man and put him on the rack but it cannot convert him and turn the heart unto the Lord. But then there is a son-like and filial fear of reverence due distance and respect which though it exclude not Gods justice for we may thus fear him as being able to cast into hell Luk. 12.5 yet is mainly conversant about 1. his majesty and greatness 2. his bounty and goodness his excellency begets reverence and makes us keep a due distance and his loving kindness makes us stand in aw and fear least we grieve and offend him though the Son did not fear the rod yet would he stand in awe and be loth to offend his kind Father and the greater the Fathers kindness and the love of the Son be the Fathers displeasure will be the more grievous unto the Son when the children of Israel shall return and cordially seek the Lord their God they shall fear the Lord and his goodness Hos 3.5 Ah! were there any thing of this reverence and filial fear in the heart it would be as a load-stone to draw us in to God and it would be as honey and the honey-comb to sweeten our communion with him and make us go about our duty cheerfully and what a notable guard and preservative would it prove against wandring thoughts and what attention and seriousness would it beget and maintain When we speak to a King with what diligence will we watch over our thoughts words and whole carriage the reverence we ow to him will make us circumspect And is it not the want of that reverence we ow to the infinite majesty of the great God that maketh us so careless and negligent of his worship But O! if we did more seriously mind our stistance and did consider what base sinfull wretches we are who are admitted to draw nigh to the (d) Mal. 1.14 great King if we did lay to heart his condescending love his mercy and goodness yet not fotgetting his excellency and greatness with what both confidence and reverence might we approach to him This reverential and filial fear is not opposit unto but is the ground and foundation of solid confidence there can be no security without this fear the false peace of fearless sinners is but desperat madness but where this fear is there is no danger and such a soul needs not perplex it self any more with terrors and a slavish fear it may now come to God with confidence yea and with boldness if thou hearken to the exhortatation and wilt serve God with reverence and godly fear Heb. 12.28 thou mayest also lay hold on the priviledge and consolation and come boldly unto the throne of grace that thou mayest obtain what mercy thou standst in need of Heb. 4.16 Thus (e) Bone Deus inquit Vitus Theodorus in epist ad Melancht quaâ—tus spiritus quanta fides in ipsius verbis inest tanta reverentia aliquid petit ut cum Deo tanta spe fide ut cum patre amieo se loquisentiat Mel. Adamus in vita Lutheri pag. mibi 142. Luther as Vitus Theodorus testifieth used to pray to God with as great reverence as became a finfull creature speaking to the holy Lord and yet with such hope confidence and boldness as if he had been speaking to a father and intimat friend But ah how should not only formal Professors but the Saints also and children of God be humbled for their careless and irreverent carriage in Gods worship and service many a time might the Lord say even to his precious ones is this the reverence ye owe to your Maker is this the worship ye allow me durst ye deal so with the ruler though a poor creature like your self would not such irreverence in his presence be thought unseeemly and intolerable yea and justly censurable And yet your heart is not smitten for the affront ye offer to me but rather thinks that by such service an obligation is put upon me and that ye have causs to complain if I refuse or delay to answer such formal and lazy prayers O! repent of this your rashness and deadness in my Worship and Ordinances and for your dis-respect and contempt of me lest I deal with you according to your folly 3. We must pray in humility as we must have high and reverential thoughts of God 3. Mumility So we must have low and humble thoughts of our selves pride is detestable in all but intolerable in beggars thou comest to ask an alms from God let the frame of thy heart and thy carriage be suitable unto thy trade and employment if thou draw nigh in thy pride thou mayest fear an answer in wrath But the heavens may be astonished and the earth blush at the popish arrogancy God for bid saith (f) Absit ut justi vitam aeternam expectent sicut pauâ—er elecmosynam multo namque gloriosius est c. Taper in art Lov to 2. ar 9. Tapperus that the Saints should expect heaven as beggars do an alms it is more glorious for them to receive it as a triumphant garland due to them for their sweating and labouring and saith (g) Magis enim honorificum est habere aliquid ex merito quam exsola donatione Bell. de justif impri bon op contrav 2. princip lib. 5. cap. 3. Bellarmine it is more honourable to enjoy by purchase and merit then by a free donation I am ashamed to relate such a blasphemous dream as (h) Illud quod sumus quod habemuâ— sive sunt boni actus sive boni habitus vel usus totum est in nobis ex liberalitate divina gratis dante
dispute and depone against and improve every occasion for overturning this our confidence we shall bring some supports for upholding and strengthning of it and 4. we will bring some marks and characters of the prayer of faith 1. Then the truth of this point may appear 1. from that well known but little pondered Scripture Heb. 11.6 He that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him Hence we may argue if the Lord will reward and we must believe that he will reward all that come to him and all that diligently seek him then certainly he will reward every one who come and draw nigh to him in prayer and who seek him diligently in that Ordinance and we must believe that he will never send away such honest supplicants empty but that he will hear and answer all their prayers For 1. not only the words themselves as being general do warrant us to make an application and to descend unto particulars but also in a special maner they seem to point out and to lead us into this particular as if this general truth were in some respect appropriat to prayer it being expressed in terms which frequently in the Scripture do signifie that solemn performance viz. coming to God and se king him and therefore we may upon good ground with the judicious (k) Privatim ad se quisque usum fructum ejus doctrinae accomodare debet nempe ut sciamus nos à Deo respici tantae illi curae salutem esse nostraÌ„ ut nobis nunquam sit desuturus preces ab eo nostras exaudiri c. Calv. in loc Calvin extend the reward here mentioned to the success and answer of our prayers and the faith here required to the confident expectation of an answer But as thus the words have a special reference to prayer So 2. the nature of that exercise doth serve for clearing this inference For it being one of the principal and most solemn Ordinances in which we seek God we may the more confidently expect a reward and that it shall not be successless And 3. the end and errand of prayer being to obtain the blessing whatever messenger be sent away empty iâ— shall not will he who hath made nothing in vain help us by his Spirit to pour out vain and fruitless prayers We might here to the same purpose also improve that sweet word Isa 45.19 I said not unto the seed of Jacob seek ye me in vain And we might add the testimony of those licentious Casuists to wit the popish School-men who albeit they have confined the Creed to a narrow compass yet allow this article a room in it all of them (l) Fidem explicitam Dei remuneratoris esse necessariam necessitate medii communiter docent Theologi quos citat sequitur Jo. de Lugo de virtute sidei dis 2. sect 2. § 62. fufius dis 12. sect 5. confessing that an explicit faith of God as remuneratâ—r is absolutely necessary And saith (m) Aliter enim nullus iret ad ipsum si non speraret aliquam remunerationem ab ipsâ— Thom. in Heb. 11.6 Aquinas none would go to God if they did not expect some good thereby 2. We may argue from the faith of miracles required in some at the first plantation of the Christian Church whereby a man had a particular confidence and perswasion that God would work such a miracle by him which when it did fail the work did cease when Peter was afraid he began to sink Mat. 14.30 Now if such a perswasion was necessary for (n) Ad modum subjecti nudi vehiculi potestatis divinae in ordine ad quam habuit â—perans vel potius instrument um potentiam mere obedientialem non vero agentis principii activi receiving power to work why should it not also be required for the receiving of any other mercy For albeit the object was extraordinary yet the way of receiving was ordinary and by the use of prayer and such other means as we should follow for obtaining an answer to our supplications Hence our blessed Lord extendeth this condition to all cases and to all prayers whatever be their object Whatsoever ye shall ask in prayer believing and if ye doubt not ye shall receive Mat. 21.21 22. What things soever ye desire when ye pray believe that ye (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credite vos accepturos hujus temporum enallages aliqua videtur esse emphasis loquitur enim de re certa futura ac si esset jam praesens Beza in loc will receive them and ye shall have them Mark 11.24 c. Can any unless he manifestly offer violence to the words limit them unto the gift of miracles Nay but our Lord takes occasion from a particular he had been speaking of to extend their priviledge for their comfort to all occasions and every exigence they might meet with We may observe a considerable as it were gradation amplification and further extension of the promise 1. If their doubting and unbelief did not hinder they might do the like of what they had seen in the fig-tree 2. Not only such a miracle but whatsoever other dispensation or work though far more astonishing if it might serve for the glory of God and the promoving of the Gospel Yea and 3. whatsoever was the mercy they did stand in need of they should receive it whether it were miraculous or not And that none might have the least occasion to limit that promise to miraculous dispensation we have a twofold note of universality conjoyned Mat. 21.22 (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnia quaecunque Mat. 21.22 Mar. 11.24 all things whatsoever c. 3. If the Lord will certainly answer every prayer of faith may we not and ought we not believe that he will answer But the Lord doth alwayes answer such prayers yea even then when he giveth not the particular expressed in prayer as shall appear Part 4. Chap. 1. And therefore c. 4. None will be so absurd as to deny that we should believe the promises without any limitation or exception of our own devising but the promise of audience is universal there is no exception nor limitation in it as to the prayer of faith Mat. 7.7 8. Luk. 11.9 10. Joh. 14.13 14. Joh. 16.23 24. And albeit the word of God be surer then all bonds and evidences imaginable and stands not in need of any confirmation yet for strengthning our weak faith the promise of audience is as a learned (q) Gerhard ubi infra Divine saith more then a hundred times repeated and shall we yet doubt yea and plead for our doubting and by our jealousie and doubting provoke the Lord to hide his face and (r) Psal 66.20 turn away our prayers 5. That faith that is required in prayer is opposed to doubting not concerning Gods word and power but concerning his purpose and will
all the other affections of the soul to be sinfull and that they should be abandoned but we would rather think with this Author Serm 2 Pag 16 that beleevers must not be stocks altogether senceless of Gods judgments and dispensations towards them As for these sinfull grounds and effects of this sorrow which be mentioneth Page 141 142 144. these may and should be guarded against But why doth he not as well condemn all fear as sinfull there will be found to be parity of reason here and yet he pleads for such a kind of fear as not being sinfull See Serm 2. sorrow that we may not desire and pray for we (i) Quomodo Paulus desideraverit mortem quam sibi inferre non liciut statim videbimus must not set our hands a work against our heart and tongue nor make our prayers and endeavours to be at such variance and contrariety but we may not procure afflictions nor cast our selves in the furnace but should use the means for keeping us from and bringing our feet out of the fetters the law of God and nature obligeth us to the duty of self-defence and preservation from such evils we will not rashly condemn the practice of holy men of old those eminent Martyrs who in the time of persecution did offer themselves to the flames not knowing but they might have been stirred up by an heroick and extraordinary impulse the Lord intending to make their ashes the seed of the Church for as their courage and zeal did strengthen their brethren and encourage them to stand So it invited strangers to come and embrace the faith but their practice is no warrand to others not being in the like case nor so moved and strengthened to follow their foot steps and even among them some by their fall did leave us a warning to mind our own frailty and not to be rash in running upon trials without a call least our courage fail us while we are in the waters And thus though the great Physician can extract honey out of the sowrest herbs and make the most bitter pills medicinal and healthfull to us yet we are not licenciat to take and prescribe to our selves such a remedy as nature first and last sinless and corrupt abhorreth such a course and diet So the Lord whose commands are equal and full of condescension hath not made that an object of our choice and desire neither will he prescribe a bitter potion when cordials are more pertinent he k doth not afflict willingly and there is no time when we can say that the rod would do us more good then mercies and therefore we must never take upon us to determine and to prescribe to our selves that which the only Physician of souls hath reserved in his own hand but supposing his appointment and while in his holy providence he calleth us to suffer we are commanded to submit and patiently bear the chastisement of the Lord to hearken to the voice of the rod and to improve it as our talent but thus it is not made an object of love and desire but is left to be the matter and an occasion to exercise our patience submission and faith and thus while we are in the furnace we should pray for the sanctified use of it and before we be called to the trial we should prepare for it and pray that the Lord would fit us for and do us good by every rod and trial he purposeth to exercise us with and would make these as well as our mercies contribute for and all work together for our good according to that word Rom. 8.28 Obj. 1. What God promiseth that we may pray for but the Lord promised to hedge up the way of his ancient people with thorns and by cross dispensations to drive them in to their first husband Hos 2.6 7. This is clear saith a late Author from Psa 89.31 32. where in the midst of the promises that of visiting their iniquities with rods is put in the bosome and if it were believed that crosses were the accomplishment of the promises it would help a Christian to much humble submission and holiness under the cross Ans In both these Scriptures as frequently elsewhere threatnings are mixed with promises and both may well be said to belong to the covenant the promises as its object yea rather as its integral parts and the threatnings as the hedge to keep us within the bounds of the covenant and as a cord though sharp to draw us back when we step aside and do not perform the conditions to which the promises are annexed and thus both threatnings and rods which are the execution of threatnings to the Saints may be called evangelical as proceeding from the same fountain from which the promises do flow and having a like gracious event and effect afflictions to them loss as it were their nature and name and though in themselves they stil continue to be bitter and evil yet to them they prove good they are fatherly chastisements and medicinal corrosives and still the object of the threatning though as to the sanctified use of them and the good reaped by them they may fall under a promise indirectly in obliquo But thus not the rod it self but the fruit of it is the proper object of the promise and this may be desired and prayed for You will say that the Saints are afflicted in faithfulness Psa 119.75 and therefore their crosses must be an accomplishment of some promise Ans Fidelity and faithfulness appeareth as well in accomplishing threatnings as promises and thus the Psalmist in the words cited explaineth their scope while he saith I know O Lord that thy judgments are right viz. according to thy righteous threatnings and thus he justifieth the Lord in all the evil afflictions and trials he had met with 2. Obj. What is good may be desired and may be the object of the promise but afflictions were good to David for saith he It is good for me that I have been afflicted ver 71. and gives his reason ver 67. and 71. before I was afflicted I went astray but now c. And we may here again argue thus That which is matter of praise to God because he hath done it may be a fit material of our prayers to him and we may desire that he would do it but if we view that context we will find the Psalmist there collecting and gathering together motives and grounds of praise and he reckoneth his afflictions as not the least Ans The Prophet calls not his afflictions good they being of themselves evil and bitter and for removing of which he prayed most frequently and fervently and praised God when and because he removed them but he saith that it was good for him that he was afflicted thus pointing out the sanctified use and fruit of the rod for which he had reason to praise God yea and now all things being considered it was better for him that he was afflicted then if he had
foolishness And Ps 9.19 Arise O Lord let not man prevail 3. Neither will it be denied that we may complain to God of all the wrongs and injuries of the cruelty persecution threatnings and blasphemies of the wicked with Hezekiah Isa 37. David Ps 10. the Apostles Act. 4.29 c. And this complaint will be found to have something of an imprecation in it hence while Eliah is thus complaining to God and lamenting Israels apostasie the Apostle saith that he maketh intercession against Israel Rom. 11.2 3. Neither 4. will it be denied that we may pray the Lord to break the snare of prosperity and success in any evil course whereby as with chains Sathan holds them at his work nay and upon supposition that otherwise they would prove incorrigible and if there be no other mean to reclaim them we may not only pray that the Lord would not further their wicked device Psa 140.8 but also 5. that they might not prevail and meet with success in the ordinary works of their hands yea and that the Lord would fill their faces with shame that they may know themselves to be but men and might seek his name Psa 83.16 And 6. we may pray that justice may be impartially executed upon malefactors that King and Rulers would resolve with David early to cut off all wicked doers from the city of the Lord Psa 101.8 We must so love the life of wicked men as not to prefer that to Gods law and the laudable laws of the kingdom appointing capital punishment for gross crimes and hainous transgressors that others may be afraid to follow their footsteps On the other hand its certain that we may not curse 1. without a cause Prov. 26.2 Nor 2. for our own cause and because of private and personal wrongs done to us we should thus forgive our brethren and not give way to the spirit of malice and revenge Mat. 6.15 and 18.35 c. And. 3. we must not curse our relations nor cast off these bonds whether natural civil or spiritual under which we stand towards others children must not upon any terms curse their parents nor parents their children people must not curse their rulers and magistrates nor one Saint another notwithstanding personal wrongs and injuries mutually received Exod. 31.17 Mat. 15.4 Exod. 22.28 1 Cor. 13.7 1 Cor. 6.7 c. And therefore that cursed crue of passionat creatures who for a trifle will give their children servants or neighbours to the devil must have their tongues set on fire of hell Jam. 3.6 and they must be acted by the devil who is the father of envy malice virulency and of all such cursing Jam. 3.14 15. These things being premised that which may here fall under debate is whether we may pray against though not as they are our enemies yet as they are Gods enemies and the Churches enemies and though not for their eternal ruine as may appear from Part 1. Chap. 7. Sect. 3. yet for their temporal destruction and overthrow and that either indefinitly not pitching upon any particular incorporation or persons with Deborah 5.31 So let all thine enemies perish O Lord and with the Apostle 1 Cor. 16.22 If any man love not the Lord Jesus Christ let him be anathema maranatha Or particularly directing our prayers against such and such enemies as Judg. 5.23 and when there is thus an application to such and such persons whether we might curse them conditionally though not absolutly especially if with the condition a blessing be annexed thus Lord if these thine enemies be incorrigible destroy them in thy justice and if not reclaim them in thy mercy Here I grant there are far different cases and that there is less hazard in praying against Gods enemies then against our own enemies and in the general chen condescending upon such or such a faction and by way of supposition If they be incorrigible then absolutely and upon any terms Neither would I rashly condemn those learned and judicious Divines who plead for the lawfulness of such maledictions yet I should think it a more Gospel-like frame of spirit to bless and pray for persecutors then to curse them Mat. 5.44 Rom. 12.14 1 Pet. 3.9 This wants not that example that Christ left us to follow when he suffered 1 Pet. 2.21 But on the contrary he left us this pattern When we are reviled not to revile again and when we suffer not to threaten but to commit our selves and our cause to him that judgeth righteously ver 23. What are not all men our brethren and (b) Proxim us est omnis homo vid. Ames loc cit part 1. cap. 7. qui fratrem suum oderit homicida est hoc loco fratrem omnem hominem oportet intelligi c. August de sancti c. neighbours and should we not then love them and wish their good how shall we then curse them and desire their ruine and if we will not forgive them their injuries done to us how can we say for give us our sins as we forgive them that sin against us But if we would bless them and pray for them that would be an evidence of our sincerity and that we had overcome that devil of malice and revenge that rageth in carnal hearts Mat. 5.45 48. Rom. 12.19 20. Did not Christ at his death pray for his persecutors Luk. 23.34 and Stephen for those who stoned him Act. 7.60 And did not David fast and pray for his enemies though at other times upon some special account he prayed against them Psa 35.13 Nay we may here alledge the example of Pagans when the Athenians commanded their priest to curse Alcibiades after he was condemned nay saith she for I (c) Precibus non imprecationihus constituta sum sacerdos apud Wendelin Philos mor. lib. 1. cap. 10. was not consecrated a priest to (d) Or by cursing but by prayer curse but to bless But you will say may we not pray that temporal judgments may be inflicted on persecutors yea and that they may fall and never rise again to molest and vex the Saints Ans There would be a difference put between private persons and a faction or multitude for though we may desire that a malefactor may suffer according to the law yet we may not desire the ruine of a multitude for though it be an act of justice in the magistrate whom the Lord commissionateth and sends against such a party to fight against them yet that sentence cannot be so orderly and deliberately executed against them as when a process is legally led against a malefactor and such a dispensation may prove a mean through the Lords blessing to prevent eternal ruine but when a wicked faction are killed in battel death eternal usually followeth their bodily death and overthrow Yet I deny not that we should pray for success to the magistrate in such an expedition and that his enemies may not stand before him but thus we do it only comparatively that since matters
suppose and require Iam. 5.15 Iam. 1.6 7. c. See Part 2. Ch. 2. 3. The return and answer must be given in mercy and out of special and paternal love Rom. 8.15.32 Ioh. 16.24.26 27. 4. The desired mercy must be given in faithfulness and as an accomplishment of the promises upon which the supplicant did build his confidence Psa 25.10 Psa 143.1 5. It must be the fruit of Christs purchase and therefore must be askt for his sake and in his name Ioh. 14.13 14. through him only we can have access and acceptance Eph. 2.18 6. Thou must pray in the holy Ghost the Spirit must help thee to pour out that prayer that God will accept and hear Rom. 8.27 See Part 1. Ch. 9.7 The mercy must be given as the reward fruit and as it were the purchase of thy prayer not as if our prayers could merit and deserve the least mercy or had any proper efficiency or causality in procuring the blessing which is totally and solely the purchase of the blood of Christ but because prayer is a mean appointed of God and thus by vertue of his own ordinance and appointment it hath power and doth prevail with him for obtaining not only a reward in the general as every duty and ordinance but particularly for procuring the blessing as to the particular desired and askt whether by giving or withholding it for thus prayer it self must avail and prevail with God Iam. 1.15 16. Hence in the general and at the first view it may appear how groundless and gross the common mistake here is for multitudes do think when the Lord in the course of providence doth give what men did desire and ask that then he heareth and answereth their prayers and on the contrary that when he doth not give the particular that was askt that then he doth not hear and answer the prayer and this gross and brutish mistake hath in great part occasioned and is the main ground of this objection and is the great stumbling-block whereon Atheists fall and ruine their souls But how false both these are may easily appear not only to those who have the Word for their information but even by the light of nature as might be made manifest from the Writings of heathens but now we must speak to the first and here we might resume the several requisits that do concur and must be where any mercy is received as a return of prayer all those being wanting and deficient as to the wicked their asking and receiving except the first and it also very oft for though outward things may be sought and desired yet not in that maner and measure as they do who make them their idol and place their felicity in them and thus we have as many arguments to prove that they receive nothing in mercy and in answer to their prayers as we now did enumerat conditions and requisits in the acceptance and audience of prayers for 1. they ask amiss often as to the matter and alwayes as to the maner and end 2. their prayers have no gracious and spiritual qualification 3. they have no interest in the covenant of Promise neither are they objects of Gods love c. To which we shall only add a word or two first The sacrifice of the wicked is an abomination to the Lord Prov. 15.8 and will the Lord accept and remunerat what he thus loatheth and abominateth and yet such have their desires satisfied which they durst offer to God prayer-wayes for the vilest of men may have some form of devotion 〈◊〉 I have (e) Apud Cambden hoc cit part 1. cap. 7. pag. 162. read of theeves and robbers who when they were going to steal and murder their innocent neighbours have prayed to God for success and who have prospered in such wicked wayes and will any be so absurd and blasphemous as to father upon the holy one of Israel such wicked courses or to say that he did hear and accept such abominable desires and prayers 2. The mercy given in return of prayer is a mercy indeed and proveth a blessing but what the wicked receive proveth in the issue to be a curse and snare as it is given in wrath So it doth them little good thus he gave the Israelites a King in his wrath and they had little comfort in him Hos 13.11 thus also he gave them flesh after they had lusted after it in the wilderness but while it was in their mouth his wrath came upon them Psa 78.29 30 31. And thus the Lord when he satisfieth the desire of carnal hearts hath no respect either to the promise or to their prayers but rather to the threatnings and the cry of their iniquities since he giveth in wrath and what he giveth proveth a judgment curse and snare their riches honours and pleasures become fewel to feed their lusts and thus through their abuse and ingratitude they add to their guiltiness and therefore to their eternal misery and these become as coals heaped on their head What the wise man saith of riches may be applied to all their enjoyments they are kept for the owners hurt Eccl. 5.13 All their consolations as (f) Omnes humanae consolationes fine gratiâ benedictione divina sunt desolationes one speaketh one speaketh are desolations nay to the Saints themselves they have often been strong (g) Secundum tritum illad Aagustâ—ni religâ—o peperit divitâ—â—s ylia devoravit matrem luxiriant animir bus plerumque secundis nec faci le est aequa commonda mente pati Ovid de arte am lib. 2. temptations as Davids ease Solomons peace c. And there is nothing that can sanctifie them and prevent this snare but the prayer of faith 1 Tim. 3.4 5. Jam. 5.16 And thus we may hear the Lord speaking to carnal hearts when he satisfieth their desires what we use to say to ouâ— unkâ—od neiâ—hbours and relations when we grant their request It is (h) Nay sometimes the Lord speakeâ—h thus to his own people as Ezek. 36.22 33. not will we say for your sake nor for your request but for this or that other reason that we will do And thus though their prayers may prove successefull and they get what they desired yet their prayers are not answered neither do they receive in return to their prayers but for such and such other holy ends to which they are strangers and little mind You will say what be these high and holy ends which the Lord doth aim at in such a dispensation Ans These are not the same to all persons nor at all occasions to one and the same person but we will readily find some one or moe of the following ends to have place in every bountifull dispensation to the wicked whether they have a form of godliness and pour out some carnal prayers or not As 1. the Lord will follow them with the blessings of a common providence in (i) Orationem peccatoris ex bono
brought forth plentifully he said to his soul take thee ease eat drink and be merry Luk. 12.16 19. Because the degenerat Israelits saw no evil and had plenty when they sacrificed to the queen of heaven they would not hearken to the words of the Prophet Ier. 44 16 17. Thirdly of cruelty (m) These words may esspecially relate to the prosperous dayes of Antiochus Epiphanes who yet in his sickness and when the hand of God was upon him professed much tenderness to the people of God a Maccab 9. though the tender mercies of the wicked are usually cruel Prov. 12.10 yet especially when they are lifted up with success then they become intolerable not only their hand but their tongue is cruel and full of venom Heb. 11.36 (o) Non est cur sideles deflectant a lege sibi divinitus imposita vel invideant incredulis quasi magnum lucrum fecerint ubi a depti sunt quod volebant Calvin instit lib. 3. cap. 20 37. And as thus the prosperity of the wicked becometh an occasion of sin So also of misery and suffering their victorious sword will at length enter into their own belly Psa 37.15 they will ere long be enclosed in their own fat Psa 17.10 their prosperity shall destroy them Prov. 1.32 Ier. 12.1 2 3. their success is not only a fore-runner but also a preparation and occasion of their ruin tolluntur in altum ut lapsu graviore ruant they are lifted up that their fall might be the greater and their place in the world becometh a p rock from which they are casten down head-long We need q not then fret our selves because of evil doers nor envy their prosperity Psa 37.1 neither need we question the Lords fidelity either in performing his promises to his children or his threatning against the wicked nor have we any reason to ask with those wretches Mol. 2.17 Where is the God of judgment nor to say with them Zeph. 1.12 the Lord will not do good neither will he do evil but whatsoever cross-dispensations the godly are exercised with and whatever success the wicked get in their evil waies yet we may be perswaded that the froward is an abomination to the Lord and that his secret his blessing though thou discern it not is with the righteous that the curse of the Lord is in the house of the wicked though full of riches and his blessing on the habitation of the just though never so mean and poor Prov. 3.31 32 33 34 35. And now we proceed to that other branch of the objection that concerneth the Saints their disappointments and want of success as if the Lord did not hear nor regard their prayers For answer as we would remember what the Lords hearing of prayer doth import So we would know how and what be the different waies after which the Lord answereth the prayers of his people least through our ignorance unbelief or want of observance the Lord hear and answer our prayers and yet we not know nor take notice of his hand as it was with Iob ch 9.16 17. and the reason he giveth there of his mistake may also blind our eyes for we often like foolish children regard not what we have and take little notice of what we receive because we get not what we would have and what our carnal desires crave and thus when the Lord delayeth for a while though he draw nigh to us in the fit time and right season yet as that eminent Saint professeth of himself ver 11. though he goeth by we see him not and when he passeth on we perceive him not our eyes are shut that we cannot see his hand and our ears are heavy that we cannot hear what he saith in answer to our prayers especially when the heavenly echo doth not answer voice and when he giveth not the particular mercy which was askt but some other thing though better for us by way of compensation and gracious commutation It would then be diligently observed that the Lord may hear our prayers four different waies 1. by way of performance and giving the very particular we desired and in our time and manner 2. by way of compensation when he giveth not the very particular but maketh a commutation in that which is better for us 3. by aâ—â—â—ying to give till the fit time for us to receive and 4. by denying what we askt For though then he make a compensation yet it is no smal mercy that he with-holdeth what would hurt us and of it self is a gracious return of our prayers and should with thanks-giving be acknowledged though no new and other mercy were then added You will say when the Lord performeth and satisfieth our desire by giving what we askt yea and when he maketh a compensation and exchange giving us some other mercy in lieu of it especially when he giveth what is better as spirituals in stead of temporals as usually he doth in those cases it will not be denied that the Lord heareth our prayers but 1. while he delayeth and during the interim of the delay 2. when he denieth what was askt and will â—ever give it we cannot conceive how in those cases the Lord can be said to hear and answer our prayers especially siâ—ce the Lords denying to give what we prayed for appeareth to be nothing else but his rejecting our prayers and denying to answer them Ans It s too usual here to confound things much different and to commit a most gross and dangerous fallacy as if it were one and the same thing to receive what we ask and to receive an answer to our prayers and not to receive what we desire and ask and to have our prayers rejected But as we have shown that the wicked may get their hearts desire and more in wrath though their prayer be an abomination to the Lord So now it shall appear that the Lord doth accept and answer the prayers of his servants though he give not what they askt yea and that the very delay for a season and an absolute denyal may be a return and answer to their prayers You will say that is strange doctrine Ans But most certain and which should not be questioned amoâ—â— beleevers for clearing of which 1. let me ask how 〈◊〉 didst pray for such a supposed mercy whether absolutâ—ly and peremptorily as if thou hadst 〈◊〉 Lord I knowâ— what is fit for me to have and this I have made choyce of and desire not to want upon any terms and as to this let me have my will and not be at thy disposin and if thou hast prayed thus thou hast reason to go and beg pardon for thy folly and intolerable pride and presumption otherwise thou mayst fear an answer in wrath to humble thee and make thee know that thou (r) Rom. 8.26 knowest not what to ask and to learn thee to be no more so rash positive and peremptory in desiring those those things which are in their own nature
they set the supposed mercy to the right hond as it 〈◊〉 were and desire that it may be preferred but the Lord often c. the right hand on Ephraim and prefer him to Manasseh And thus it may appear that though the particular be not given yet the prayer may not only be said to be accepted and heard but also answered though we desire not to contend for words yet we think that when ever the Lord heareth then he may be said to answer because his hearing is never separated from his speaking for either then he stayeth the heart with this spiritual peace or secretly upholdeth the supplicant that he faint not or some one way or other doth him good but if any will refer the answer of prayer to a sensible manifestation of Gods hand either by giving what was askt or making some notable compensation and exchange we will not debate such a nominal question but its certain the Lord may accept and hearken to thy prayer a long tâ—me before thou meet with any such sensible manifestation of his acceptance But wo (k) Isa 3.11 to the wicked when shall they hear of their prayers though many mercies be â—â—spensed to them by the hand of a common providence yet â—â—ching in mercy and as a return of their supplications though they have a câ—vil â—â—ght which no man dare challenge to what they enjoy and whatever grant and donation from the Lord or tenure by his providence they can pretend yet they by their ingratitude and abuse of these mercies which they have empâ—oyed as so many weapons to fight against tâ—e Gâ—ver have forfeited all that right and may every moment be thrust out of all their possessions as tennents at will and certainly one day the heir (l) Heb 1.2 of all things will reckon with them as theeves and usurpers for medling with and taking possession of his goods without his licence and for not acknowledging his propriety by employing them for his honour yea and often here he reckoneth with such they sit in slippery places Psa 73.18 they are not like the people of God who dwelleth in a sure habitation Isa 32.18 as the whirl-wind passeth So is the wicked no more but the righteous is an everlasting foundation Prov. 10.25 the wicked get none of the sure mercies of David promised to the Elect Isa 55.3 but snares fire brimstone and an horrible tempest is the portion of their cup they cannot promise to themselves an hours security from such a storm they know not how soon the Lord will thus rain upon them Psa 11.6 The right of providence is a mutable title and foundation revocable at pleasure the Lord may change his work and the dispensations of providence when he will but he cannot change nor alter his Word and break his promise upon which the mercies of the Saints are founded and therefore their mercies are (m) Mercies given in return to prayer are 1. real 2. stable 3. costly 4. pure 5. witnessing 6. promising real and stable they are sure because they have such an immutable ground as the Word of God and they are the mercies of David and therefore they are real because they are given for the merit and intercession of the typified David they come to them through the covenant of promise whereby the forfeiture is taken off and the curse removed their mercies are meâ—â—â—es indeed and no wonder they being so costly though cheap to us they are the purchase of blood they stood Christ at a dear rate they are pure mercies the blessing of the Lord taketh away the sting and thorns from them Prov. 10.22 they are witnessing and sealing mercies they are as so many testimonies of the love of our Father and of the acceptance of our prayers and they are (n) Every one of the Saints mercies may be called Gad for a troop cometh promising mercies and pledges of more yea and of all things whatsoever we shall stand in need of But the wicked are not so they are fed as oxen for the slaughter and their mercies are as so many fore-runners of their wo and misery their blessings are cursed and their mercies given in wrath and in judgment Sect. III. How we may know 1. whether the Lord hath heard our prayers when he deniethor delayeth to give what we asked and 2. whether the mercies we receive be the fruits of Gods general bounty conveyed to us by the hand of common providence or given in love as a gracious return to our prayers Psa 66.19 Verily God hath heard me he hath attended to the voice of my prayer WE will not stay to prove that the Saints may discern the Lords voice while he answereth their prayers there being so many instances hereof in the Word and that not only when he giveth the particular mercy they petitioned as to David Psa 116.1 2. Psa 66.19 Hannah 1 Sam. 1.27 c. but also when the particular is with-held as from Paul who yet discerned the Lords voice and what he said in answer to his prayers 2 Cor. 12.9 Neither will it be needfull to show that we should hearken to the Lords voice and observe what he saith 1. for strengthening our faith by such experiences of the Lords bounty and fidelity 2. that we may pay our vows and return to him the sacrifice of praise and 3. that a new engagement may be laid upon our heart to improve his mercies to the honour of his Name But all the difficulty lieth in this how and by what means we may discern when the Lord speaketh and when he is silent at our prayers and we will find the case more difficult as to its first branch viz. when the Lord with-holdeth or delayeth to give what we askt because we must then wrestle against sense and carnal reason but yet there is difficulty enough to discern from what fountain and by what means our mercies come when we get what we desired We shall speak to both those branches of the question which hath been propounded by several practical Divines but the first so far as we know who at any length hath handled this case is the judicious Mr. (a) Goodw. return of prayer chap. 5 6 7 8 9. Goodwin to whom (b) Such as Mr. Fenner sâ—rm on Lam. 3.57 Isaac Ambros in mediis Chris Love zeal Chris Gurnal part 1. pag. 43. and part 3 pag. 362. others have added little or nothing but none hath spoken so fully therefore we shall only name some few particulars referring to him for their larger explication adding but a word of observation for the right improvement of these rules And first we will speak to the case in general and then to its several branches 1. then by these and such like marks we may know that our prayers are accepted and heard whether the particular we desired be given or not as 1. (c) Goodw. ch 5. observations taken from before and in praying when the Lord stirreth the hearr
up to pray and enlargeth the affections in prayer 2. if by or in prayer he quiet the heart and make thee Hannah like come from the Kings presence with a contented and calmed spirit 3. if whilst thou art praying the Lord smile upon thee and lift up the light of his countenance upon thee and make any intimation to thee concerning his love and thy adoption and son-ship 4. if he stir up in the heart a particular faith whereby thou assuredly expectest the very particular thou desired enabling thee to wait for it maugre all impediments and discouragments but this now-a-daies is not very usual 5. when the Lord doth put a râ—stless importunity in the heart whereby it continuâ—th instant in prayer though with submission as to the particular 6. (d) Cha. 6. after prayer how is sucâ—ess may be discerned if after prayer thou walk obediently and circumspectly if thou be as carefull to hearken to the voice of the Lord in his commandments as thou art desirous that he should hearken to thy supplications 7. if all the while the Lord delayeth thou wait upon him and look up for an answer 8. but if thou get what thou desired and in that very way and by thess very means which thou pitchedst upon as it often falleth out what needest thou doubt of the success of thy prayers But now we come to particulars and 1. by these directions we may know that our prayers are heard when the thing we desired is not (e) Cha. 9. accomplished as 1. if thou canst discern any thing given by way of commutation and exchange thou wilt not readily more dâ—ubt of the success of thy prayer then if thy desire had been accomplisht But though thou canst not discern a compensation made to thee yet if 2. thou wast not perâ—mptory in thy desire if thou durst entrust the Lord and roll all over upon his wise choice thou needst not fear least he dis-appoint thee if thou hast prayed submissively to his will thou mayst be assured that he will do what will be most for thy well 3. would not this support thee if the Lord should deal with thee as he did with Moses giving to him a (f) Deut. 34.1 c. Pisgah-sight of that land into which he so earnestly desired to enter if the Lord do yield far in such a particular as if he laboured to give thee all satisfaction would not that quiet thy heart Nay 4. if he discover his hand by some remarkable dispensation in suspending his ordinary influence or turning second causes even then when it would have appeared that such a mercy as thou desiredst was brought to the birth this may be an evidence to thee that the Lord hath some special respect to thee and to thy prayers and some special design in with-holding such a supposed mercy â—ts true if there be any (g) Psa 139.24 wicked way in thee such a dispensation may be for thy warning and instruction but yet alwaies it is in mercy and in love towards thee who committing thy way to God dost call upon him in sincerity 5. (h) This and the following hoâ—d forth the effects that a sanctiâ—â—ed acnial or rather a graciouâ— grant â—â—cundum cardinem precationis hath upon the heart If the Lord fill the heart not only 1. with a â—â—ent submission unto his will but also 2. with a holy contentment and satisfaction in his choyce as being best for thee and thus if 3. out of faith thou canst praise and render thanks to God râ—sting on his love care and fidelity whatever sense and carnal reason depone and suggest to the contrary this may be an evidence to thee that the spirit that now resteth upon thee hath led thee to the thâ—one and hath not suffered thee to go away empty You will say but who is he that useth to praise God for denying what he askt and doth not rather complain and mourn when he meeteth with such a dispensation Ans Our ignorance unbelief and groundless jealousie makes us too often take a quite contrary course to what we ought and should follow and thus while we are called to praise we are ready to murmure and complain and the cause of this our errour and mistake besides our unbelief and sensuality is our negligence and because we will not be at the pains as to bring our hearts into a right frame and to pray with the whole heart so neither to reflect vpon our hearts and prayers and to compare them with the rule and those qualifications which the promise doth require that thus we might judge aright of the success of our work 6. If thou be not discouraged neither entertainest hard thoughts of thy master and his work if thou love not prayer worse but continuest instant in that exercise not daring to run away from God in a fit of discontentment as this may be an evidence of thy patience submission and (i) That which the Lord mainly regardeth is thy faith without which we would soon weary and yet thy patience and submission abstructly considered cannot but be wel-pleasing to God For â—aith our Author here it moves ingenious natures to see men take repuâ—ses and dâ—niaâ—â— well which proud persons will not do and 〈◊〉 it movâ—s God c. faith So also of the acceptance and success of thy prayer in that the spirit of prayer and supplication doth thus rest upon thee thou mayst conclude that thou hast prayâ—d in the Spirit and that therefore thy prayers cannot want an answer Now we proceed to the other branch of thâ— question viz. how we may discern whether mercies come to us by the hand of a common providence or in return to ouâ— prayers 〈◊〉 (k) Ibid. cha 7. If we can discern the Lords hand in a mâ—re then ordinary mâ—nner we may be confident he hath hearkened â—o our voice as first when he bringeth a thing to pass through many difficulties that stood in the way 2. When he provideth and facilitateth the means and makes them conspire and combine in the accomplishing of a mercy for us 3. When he doth it suddainly and ere thou art aware of it as Josephs and Peters delivery from prison and the Israelites return from Babylon they were as men in a dream and could scarce believe what was done because so suddainly and unexpectedly 4. If God do above what we did ask or think giving an over-plus and casting in other mercies together with that which we desired and perhaps for a long time prayed for 5. By making some remarkable circumstance a token for good and a seal of his love and care and thus a circumstance small in its self may be magnum indicium as the dogs not barking at the children of Israel when they went out of Egypt in the night Exod. 11.7 c. 2. The consideration of the time when such a mercy is accomplisht and given may help us to discern whether it be in answer to our prayers as 1. if
return to their prayers Ans This question doth not concern tender Christians who are circumspect in their walk and who are busie and d ligent though not so enlarged neither have such melting affections nor such a measure of confidence as sometimes they have had in prayers and other ordinances whatever hard conclusions such may draw against themselves yet their state is safe their prayers are accepted and their mercies and enjoyments sanctified as may appear from Part 3. Chap. 2. Neither 2. do we now enquire concerning the health wealth and prosperity of the wicked and the success of their prayers and vain oblations their seeming mercies and blessings being cursed and their prayers an abomination to the Lord as hath been shown in the preceding Section But 3. we now only enquire concerning the Saints and the success of their prayers when they are under a distemper and are negligent in their soul-trade and carriage and cold and formal in their prayers we do not separate these two in the question because in practice they are seldom divided And though the most eminent circumspect and active Saints may sometimes be lukewarm and meet with little life or quickning in prayer or any other ordinance yet that is but for a short season it is but a fit not a state and abiding condition and before an answer come there may be a supply I do not say a compensation by way of merit and satisfaction for the former negligence but that there may interveen such acceptable activity and fervency in prayer as will prevail notwithstanding the fore going slackness and deadness and then whatever be the issue of their former dead and liveless prayers yet their after servency will not want a reward and their enjoyments will thereby be sanctified and their mercies will be given in return thereto and in this case there is no ground for anxiety and fear neither hath the present question place here unless it were to satifie curiosity and thus if we consider these formal prayers abstractly and by themselves and without any reference to the after enlargement and activity in that exercise we do not deny that such prayers may be included in the question though it mainly relate to a state of negligence and formality and to such deadness in prayer as hath been usual and customary and to which way hath been given for a considerable space of time during which the mercies thus prayed for have been given Unto which now we answer That such mercies should not be esteemed to be the fruit of prayer nor be given in return thereto 1. because such prayers are no prayers in Gods account since the heart is not set a work and doth not concur in such lazy performances and can that which is no prayer prevail and will the Lord hearken to any voice in (o) Though in such a case it may get the name yet it is rather the picture of prayer then the thing is self prayer that proceedeth not form the heart See Part 1. Chap. 4. 2. Because this luke-warm temper is much displeasing to God he threatneth to punish it Rev. 3.16 and will he then reward it and bestow mercies for its sake 3. Such prayers are not regular but are many wayes defective and come short of the conditions annexed to the promise of audience and therefore 〈◊〉 ought not lay claim to and cannot obtain the thing promised 4. We might here apply the several particulars required to the audience of prayer Sect. 2. which will be found to be here wanting no less then there they appeared to be lacking in the prayers of the wicked and between those two cases there is no considerable difference except us to the state of the person so that we might here resume the arguments we there used in the case belonging to that place Hence we may conclude that the Lord cannot be said to give to his children under such a distemper any of those mercies in truth and to accomplish the promises unless we understand such absolute promises as belong to the elect before their conversion or some general promises concerning the Saints perseverance repentance reformation establishment c. in which those mercies cannot be said to be directly included but out of his absolute soveraignty and meer good pleasure and therefore such a dispensation as not flowing from any covenant-transaction promise and encouragment may be altered when it shall seem good to the Lord and all those mercies thus given may be removed and the contrary evils and judgments inflicted without any breach as to the Lords fidelity and faithfulness in performing his promises they having so far (p) It is not 〈◊〉 compleat and absolute forfeiture because the right and jus in actu primo that I may so speak is not lost so that whensoever this obstruction is removed the Saints may pursue their former claim without a new grant and donations it must rather be a â—â—questration then a forfeiture forfeited a right to these as that during that state of deadness and formality in his worship they cannot plead and lay claim to any of these as belonging to them upon the account of any ordinance or duty performed by them since they come short of those conditions and gracious qualifications which the promise doth require and suppose to be in all those to whom they will be accomplished But if it be further askt whether in this case mercies be given in mercy and love or in wrath and paternal anger Ans We spake to this question in a word Part. 3. Chap. 2. Sect. 3. and now again we affiâ—m that there can be no general rule given here but we must judge by the effect and event 1. if these mercies humble us and become as so many cords to draw us in to the fountain from which they flow if they open our eyes and make us see the evil of our wayes if they engage and set the heart a work to wonder and admire the patience and kindness of him whose love (q) Cant. 8.7 many waters cannot quench and if they make us blush and be ashamed when we confider the inequality and disproportion that is between our wayes and God's wayes towards us and resolve with the prodigal though the case be not the same nor the distance so great to return and go to our Father being convinced that such a lazy and negligent walk doth rather tend to a separation from then an union with God c. if this be the fruit of these mercies they must be given in love But 2. if they lull us a sleep and make us secure as if our state were safe and our performances acceptable because successefull and thus followed with outward mercies they must be given in wrath not pure and vindictive but paternal and castigatory for this dallying in his worship and with his ordinances So that the Lord may for a while punish and chastize his children as with rods so with mercies to make us
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
Philippi the chief city of that part of Macedonia Act. 16.12 after such an extraordinary and promising invitation to come and help that people as he got Act. 16.9 and yet how small a harvest did follow there being by his ministry in that place converted only one merchant woman Lydia with her family and with much a do the jaylor for first the earth must quake and the prison-foundations shake and it's doors open before his stout heart did tremble or would yield and open to Christ ver 14 15.26.29 And now a dayes how few are they who make conscience of their wayes and are working out their salvation with fear and trembling Ah! do not the wicked lives of many who are reputed good Christians their formality in the worship of God their negligence neutrality and indifferency in maters of soul-concernment their pride avarice self-love and self-seeking make it too manifest though there were no such thing recorded in the Word that of the (f) Mat. 22.16 Mat. 22.14 c. many who are called and hear the Gospel only a few are chosen and shall be saved but ah who doth ponder and lay this to heart our neighbours and kins-folk are daily leaving us and going to the pit and yet we their foolish (g) Ps 49.13 posterity and acquaintance approve and follow their way and while we see them die as they lived and perish in their security and vain confidence we are ready to say their end was peace and they died well and is not this brutish stupidity an evidence that we are lying under a judicial stroke since thus (h) Mat. 13.14 15. hearing we do not understand and seeing we do not perceive nor lay to heart that we might escape the like snare and be converted and healed and were there no more but the want of sense and feeling while you hear or read such a terrible discovery of the lamentable state of so many among you that were enough to allarm you for had not your hearts been harder then an adamant with what terror and pricking of conscience would you have cryed out Wo's me I have too good reason to fear lest I be one of that number who are plagued and forsaken of God and who must perish eternally If there were any such marks whereby we could discover when men would die or suffer any considerable loss in their state and outward condition and if accordingly we did warn a whole Congregation that one of them should die in a day or weeks space how earnestly would all enquire yea would any be at rest till he knew whether or not he were the man The disciples were not more anxious when they heard that one of them should betray their Master nor did they more earnestly ask (i) Mat. 26.22 Lord is it I is it I then every one would ask and say is it I is it I that can live no longer But yet while not one in a Paroch but perhaps all except one are warned from the word of truth of the eternal ruine of both soul and body yet how negligent careless and secure are they and have we not then reason to lament and say ah desperat sinners (k) Gal. 3.1 who hath thus infatuated and bewitched you But to say no more to such sleepers who deserve not to hear one word more till they be awaked in hell I would turn me to others if I knew where to look Ah! are there none who will hear or lay their deplorable case to heart Ah! must I be silent or else suppose what I cannot see and imagine some to be so affected awaked and terrified by this discovery or any such like warning from whatsoever hand ah will none tremble while they see themselves to hing over the mouth of the pit by a small threed which may be broken before they draw their breath Is there no mourning captive who seeing himself taken and held by this wofull snare will in much anguish of spirit horror and confusion say ah is there no remedy though my case seem desperat yet is there no (l) Jer. 8.22 balm in Gilead are my wounds so incurable that the great Physician could not heal them are there not bowels in the God of mercy to receive me yet were it now in vain to lay out my desperat and hopeless condition to him would he not hear if I should call on him I have alas destroyed my self and hitherto rejected all his counsel and therefore it were a just thing with God to laugh at my calamity and mock when my fear cometh and to hide his sace from my prayers Prov. 1.26.28 To such as are in this sad condition I have some few things to say partly by way of warning and caution partly by way of counsel and direction and partly for supporting and strengthening (m) Heb. 12.1.2 the feeble knees and lifting up the hands that hang down And 1. beware lest thy fear and apprehended danger feed thy lusts and desperat security and make thee say with them Isa 22.13 1 Cor. 13.2 Let us eat and drink for to morrow we shall die if we must perish let us take a merry life of it so long as we may certainly that were a wrong course for being eased of your fears and that which would without remedy bring you to destruction the premisses are sad and terrible but the conclusion drawn from thence is mad and desperat and thus you bind as with strong cords that wofull threatning to your own backs and by making it a plea for thy brutish sensuality and desperat contempt of the means thou proclaimest thy hypocrisie and that thy fears were not real but pretended and thus makes it appear that thou indeed art the man who hast reason to tremble and fear as being caught in the snare out of which thou wilt never escape Ah! but were your fears real and if you did seriously desire to be eased of them you would rather take such a course as the people of Nineveh did in a case much like to this they being under a sad and as it would then have appeared most peremptory threatning yet say they who can tell if God will turn from his fierce anger and for their part they turned from their evil wayes and humbled themselves before the Lord crying mightily unto him and ye know what the event was God repented of the evil that he had said he would do unto them and he did it not Jon. 3. But let me tell thee O secure and desperat sinner who wilt be at no pains and yet complainest of the terrors of the Almighty as thou began with the mercy of God abusing it and encouraging thy self from thence to add sin to sin and to continue in thy wicked wayes So after thou hast served thy turn with that most glorious attribute which should have led thee in to repentance thou now takest thy self to his justice and threatenings as if these did chase thee away and hold thee
belong to this place and we shall only name these few Obj. and 1. some may object and say the Lord knoweth what we stand in need of Mat. 6.32 wherefore should we then labour to make our requests (h) Phil. 4.6 known to him by prayer Ans Ans We do not pray to God that we might inform him of our wants but that we may obtain a supply of our wants though a father know what his son standeth in need of yet he will have him to ask that thereby he may testifie his subjection to reverence of and dependance on his father You will say but why then doth the Apostle exhort us to make our requests known to God Ans 1. with (i) Zanch in Phiâ— 4.6 Cajet ibid. Zanchius and Cajetan that the Apostle speaks not there of simple knowledge but of such a knowledge as importeth an approbation and thus Christ in the day of judgment will say to hypocrits depart from me I know ye not And then the sense will be let your requests be such as that they may be accepted and approven of God ask only such things as are lawfull and honest 2. It s (k) Apud Zanch. ibid. answered that the Apostle there condemneth pharisaâ—cal boasting as if he had said let it suffice that your requests are known to God when ye pray do not like the Pharisees sound a trumpet Mat. 6.5 6. But as to the present difficulty we would rather answer 3. that the Apostle by (l) Per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making known doth not hold forth any kind of information but a simple representation and intimation of our requests to the all seeing eye of God from whom nothing can be hid and thus to make known to God importeth only a communication and laying out of our desires before the Lord And the reason of that expression may be 1. because such a communication and representation among men doth often bring along with it some light and information 2. because on our part there is a readiness and willingness that God should know and search our hearts but that the Lords omniscience is no discharge nor discouragement to pray but on the contrary a notable engagement and motive thereto may appear from that conclusion which our blessed Lord immediatly subjoyneth Mat. 6.33 and whom shall we think to reason best and whether shall we hearken to his inference or to that which is held forth in the objection after he had told that our father knows our wants and need he exhorteth us to (m) Quaerite ore opâ—re preeibus laboribus seek and shows after what order and manner we should seek the consideration of Gods infinit knowledge should strongly draw us in to him ah who would not come to him who knoweth who we are what is our condition and what would do us good and who will hear us whensoever we call upon him but what a comfortless work must it be for poor Pagans to run to their idols who have eyes but see not and ears but hear not Ps 115.5 6 8. But again Obj. 9. you will say the Lord hath from all eternity appointed and determined what shall come to pass in time what he will do unto or bestow upon the children of men and his purposes and decrees are unalterable and therefore prayer must be to no purpose it can neither be better nor worse with us whether we pray or not for Gods purpose what ever it be must stand Job 23.13 Ps 33.11 Prov. 19.21 Isa 46.10 Heb. 6.17 c. The great moralist Seneca propounds the same objection in the name of those who pleaded for blind fortune and an inevitable necessity in all sublunary events thus (n) Aut futurum est quod prâ—caris aut non si futurum est etiamsi non susce peris vota fiet Si non est futurum etiamsi susceperis vota non fiet Huâ—c dilemmati respondit Seneca mediam inter ista exceptionem praeteriri futurum iuquit hoc est sed si vota suscepta fuerint c. what ye would pray for is either to come to pass or not if it be future whether ye pray or not it must be and if it be not decreed and to come thy prayers will not mâ—ke it to be To which dilemma he answereth that the third member which is true is left out viz. that it is to câ—me to pass if thou pray and so not to come to pass if thou pray not and thus saith (o) Ita non est hoc contra fatum sed ipsum quoque in fato est he our prayers fall as well under fate and destiny as other events Which answer being purged from the Pagan dialect will serve our turn we must not separat the from the means as if the one did not as well as the other fall under the counsell and decree of God and as if his purpose were not as infallible concerning the means as concerning the end concerning thy praying as his giving what thou desirest And this objection hath no other ground but these two most gross errors viz. 1. that the Lord in his eternal counsel hath decreed the end but not the means 2. that the Lord hath not appointed and fixed a connexion between the means and the end We will not so far digress as to show the absurdity of both those principles but these being rejected as unworthy to be owned by any who professeth himself a Christian yea or to know the first principles of reason the decrees of God are so far from discharging us of our duty that they may be a notable encouragment thereto and particularly as to prayer Thus Daniel knowing not only that the Lord had determined the time of Israels captivity but also what that time was takes encouragment from thence to pray for the decreed mercy Dan. 9.2 3 16. c. And though we had no particular revelation as to the event yet when we consider the wisdom and unchangeableness of Gods counsell we may very confidently go to the throne of grace expecting that he who hath appointed nothing in vain having put a word in our mouth will also fill our hands and his decree being immutable and he having appointed prayer to be a mean for obtaining what we stand in need of and promised success thereto we need not fear lest he cause us (p) Isa 45.19 seek his face in vain Why then should we vex our selves with unwarrantable and needless questions concerning Gods decrees or ask whether he hath decreed to give or with-hold such a mercy Thou art beyond thy sphere and wilt find no place to rest so long as thou wanders in this wilderness the decrees of God are a depth thou canst not fathom secret things belong unto the Lord our God but he hath revealed to us our duty that we may do all the words of his law Deut. 29.29 Let us not then be anxious concerning events the Lord knoweth
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