Christian any thing As the (y) Heb. 3.19 Israelites could not enter Canaan so neither our prayers enter heaven because of unbelief O! but the (z) Isa 5.15 prayer of faith will not be shut out it will not go away and return empty it will not take and it shall not get a nay and repulse it availeth much saith a the Apostle but how much ver 6.15 O man of God that he doth not express because it was beyond expression if particulars must be named but in the general all things saith our blessed Lord are possible to him that beleeveth Mark 9.23 and unto the beleeving soul he saith be it unto thee even as thou wilt Mat. 15.28 and Mat. 17.20 If ye have faith nothing shall be impossible unto you and Mat. 21.21 22. If ye have faith and doubt not if ye shall say it shall be done and all things whatsoever ye shall ask in prayer beleeving ye shall receive See also Mark 11.24 Heb. 11.33 c. And so much of the excellency necessity and use of faith But you will say what is it to pray in faith and what faith is that without which we need not think to obtain any thing of the Lord Jam. 1.6 7. Ans Albeit faith be so necessary to the acceptable performance of every duty that without it its impossible to please God Heb. 11.6 yet in a special manner it is required in prayer Hence an acceptable prayer is called the (b) Jam. 5.15 prayer of faith It is not so much the prayer of the man as of his faith it is the great agent and (c) Fides sundit orationem fusa oratio fidei impetrat firmitatem si fides deficit oratio perit quis enim orat qui non credit unde ut Apostolus ostenderet fidem fontem esse orationis nec posse ire rivum ubi caput aquae siccaretur adjunnit atque ait quomodo autem invocabunt in quem non crediderunt c. August de verb. dom serm 36. efficient and to it the work should be ascribed and as faith is thus in a special manner here necessary so some peculiar act of faith must be exercised and put forth in this solemn performance from which it getteth a proper name and maketh as it were a distinct and special kind of faith and so as prayer because of its special relation unto and dependance upon faith is called the prayer of faith So this faith because of its connexion with and relation unto prayer may be called the faith of prayer But ah how often is this necessary qualification wanting hence we ask and receive not and no wonder though faithless prayers be unsuccessefull and fruitless but since too many are ignorant and do not know what it doth import and so cannot discern why their prayers are so often abortive and become as a miscarrying womb we shall offer some conclusions partly negative partly affirmative for discovering what it is to pray in faith and what that faith doth import which is so necessary to the prevalency of prayer Concl. 1. It is not faith of science that for distinctions sake we may so speak whereby we know what God hath revealed in his Word concerning his nature and attributes and concerning our duty and that worship we owe to him and how it ought to be performed for many in hell to day know more of this then while they were on earth and yet they dare not look up to God nor pray to him Luk. 16.23 27. c. Concl. 2. Neither is it faith of credence and assent whereby we not only know but also beleeve and give credit to the Word of God as being true and worthy of all acceptation for thus the devils beleeve they know that the Word of God is surer then heaven and earth these being only founded upon a word of command which the Lord may alter and remove at his pleasure but the Word is grounded upon Gods truth and fidelity which is a foundation that cannot be shaken and therefore his Word must be infallible and immutable it will stand and abide for ever Isa 40.8 Therefore the devils tremble as knowing their prison doors shall never be opened nor the golden Scepter held forth to them Jam. 2.19 Concl. 3 Neither is it faith of external profession whereby we are received to the visible Church and are enrolled amongst the number of beleevers for albeit at the first preaching of the Gospel of Christ when the great controversie was whether the Son of Mary was the Son of God and the promised Messiah by faith and beleeving frequently was held forth an acknowledging and profession that he was the Saviour of the world and that he was able to do what he would yet that was not sufficient for the acceptance of their persons or prayers Mat. 7.21 22. But there being then so many dangers difficulties and discouragments lying in the way it may be supposed that then there were fewer hypocrits and that then it was more rare to profess and own Christ and his interest without true love to him zeal to his glory then now in these places where we may safely and without hazard profess the Gospel yea where without shame if not also trouble and hazard we cannot reject and dis-own it and therefore beleevers and professors were then more reciprocal and convertible terms and thus might then the better be used indifferently Concl. 4. Neither is it faith of an immediat dependance upon God as the fountain and author of our life and being and of all our comforts and enjoyments for this may be the fruit of natural reason and meer morality and may be in a Socrates or Plato and such as know nothing of Christ in whose name we must ask and in whom faith must be acted if we would prevail Joh. 14.13 14. Concl. 5. Neither is it justifying faith whereby we rest upon Christ his merit and satisfaction and plead his name in prayer for though this be necessary yea and the main ground of the success of our prayers yet it is not that faith from which our prayers are denominat and hath for its object not any person or incomplex thing but our prayers and their success as shall appear in the positive conclusions Concl. 6. Neither is it faith of assurance and perswasion whereby we know that our names are written in the book of life for though this assurance be a sweet effect and fruit of justifying faith yet 1. it is not constant and perpetual and what shall the (d) Isa 50.10 children of light do when they walk in darkness and have not the light of assurance if they may not stay upon God and call on his name and then 2. this assurance hath for its object our state and condition and what shall be our portion for ever but the faith concerning which we enquire is conversant about our desires and petitions and their success and prevalency unto which we deny not this assurance where
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
found to be so very considerable yet there be several expressions and some few particulars here to which we cannot subscribe and 1. as to the opinion it self I find it to be of a much older date the ancient (i) Ita sane intelligendum est quod ait dabiâ— vobis ut ea beneficia significata sciantur his verbis quae ad eos qui petunt proprie pertinent exaudiuntur quippe omnes sancti pro seipsis non autem pro omnibus exandiunturvel amicis vel inimicis vel quibuslibet aliis quia non utcunque dictum est dabit sed dabit vobis Aug. tract 102. in Joan. Austin did own it and the great (k) Unde Thomas stauit has quatuor requirt conditiones ut aliquis semper impetret quod petit viz. ut 1. petat pro se 2. necessaria ad salutem 3. pie 4. perseveranter Thom. 2.2 quaest 83. art 15. ad 2. art 7. ad 2. Pro hac sententia citari etiam potest doctis Twistus Nos inquit dum ad preces accingimur quid nostri sit officii serio consideramus quibus profuturae sunt preces anxii non sumus Deo illud remittendum ducimus nihil dubitantes operam nostram acceptam habeat in Corv. defens Arm. pag. 255. Guil. Ames in quantum statuit nos posse debere eadem charitate sed non eadem fide ac spe pro aliis orare ac pro nobismeteipsis cas consc lib. 4. cap. 20. sect 14. Schoolman with and from him did plead for it many hundred years since making that one of the conditions of an effectual and prevailing prayer that it be put up for the supplicant himself and not for others But 2. that the Lord hath not left us without a promise wherewith our faith may close while we pray for others may appear from Part 1. Chap. 7. Sect. 1. where we shew that the promise and command go hand in hand and that they are like veins and arteries in the body of man and therefore as we have a command for our warrant to pray for others we must also have a promise for our encouragement Hence in that perfect pattern of prayer as we are taught to pray for others whatsoever we should ask for our selves giue us not me only for give us and lead us not c. So to pray in faith and in testimony as of our desire so of our (l) Thus that word is interpreted in our careâ—bume approven by so many Divines in both kingdoms thus also those who are acquainted with the emphasis of that word in the Hâ—brew which is its originâ—l have rendred it as Bux orf Pagnin Mercerus and others and thus it answereth the first root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in hiphil signifieth to trust and believe And hence we may draw a new argument for confirming the main conclusion concerning the assurance of audience and we may argue thus all our prayers ought to be so qualified that in the close we may be able to say Amen but unlesse we be assured of their success and that they will be heard we cannot truly say Amen Ergo We must either abandon and omit that usual post-script and conclusion of prayer or we must speak we know not what if we be not assured of the success of our prayers we cannot say Amen unless as we desire so we believe and expect to be heard assurance to be heard to say Amen Mat. 6.13 But 2. the Lord hath not left us thus to collect a promise either from the commands or from that pattern and example or from a word which though it doth emphatically express it to the more learned yet not so clearly as that others might see or be persuaded hereof but we have express promises 1. indefinite 2. universal and 3. particular to assure us that our prayers for others shall be heard 1. indefinite ask and ye shall receive Mat. 7.7 Job 16.24 2. universall whatsoever ye shall ask shall be given and nothing witheld Joh. 16.23 Joh. 14.13 14. The promise hath no limitation it is as full and comprehensive as if all particulars had been named and expressed and therefore should we devise restrictions and exceptions of our own and without warrant say that these large promises must be limited to personal mercies which concern the supplicant 3. particular Thus the Lord promiseth to raise up the sick and to forgive his sins in answer to the prayers of the Elders of the Church Jam. 5.14 15. And while the prayer of faith is said to save viz. as a mean of divine appointment the sick the words need not a commentary for thereby is clearly held forth faith in the subject or in the persons who did pray and not in the object or in him for whom they should pray for the faith here required is relative to the duty as its qualification and so must be acted while they duty is performed and by him who performeth it otherwise such a prayer could not be called the prayer of faith but rather a prayer for the faithfull and thus it is added v. 16. that the effectual fervent prayer not for but of a righteous man availeth much Now although no mercy can be received or improven aright but by the faithfull yet that faith in the object is not a necessary qualification for the audience and success of our prayers for others or that whereupon our faith doth lay hold is certain 1. Because faith must have a more sure foundation then our conjecture concerning the state of others whether they be in the faith or not 2. We must pray for unbelievers and ask grace for such as are graceless and we must ask in faith otherwise saith reverend (m) Calv. loc cit viz. in Jac. 1.6 Calvin we pray deceitfully and not seriously or to purpose 3. The Lord often giveth grace to the unconverted in answer to the prayers of his children thus Pauls conversion is thought to be the fruit of Stephens last prayer Act. 7.60 and therefore faith being the object of prayer and the thing petitioned for them cannot be a condition of prayer nor somewhat previous in them You will say but what kind of faith can we act in praying for others and what is its object Ans 1. Faith as to the success of our prayers for others is not absolute but conditional and yet the condition is not faith in the object or any present disposition or qualification thereof but rather an act of providence relative to the event or the decree and divine purpose concerning such a person his final state and portion here and hereafter and that object wherewith our faith doth close as to the particular askt may be thus expressed If those for whom we pray be not reprobats and if the Lord purposeth to shew mercy to them and if there be any way and mean of conveighance of such a blessing to them and if there be any (n) I speak of an
is like an Ecclipse or Sea-sickness that will quickly pass And thus 3. the one is foolishly mercifull to himself entertaining a groundless fancy of Gods mercy as separated from his holiness an justice yea and denying the truth of the threatnings thastand against him he laith claim to the promises to which he hath no right and maketh lies his refuge and so perisheth in his delusion going to hell laughing and rejoycing hoping the best till he find the worst and see his case to be remeediless the other is unadvisedly cruel to himself tormenting and vexing his own soul with a needless jealousie the one goeth laughing to hell the other weeping to heaven the one enjoyeth a fools paradise on earth the other a sort of hell in this life living in darkness till the dawning of the glorious and long-lasting day of eternity And thus both mistaking their state and condition the one apprehending it to be better the other to be worse then it is both pass a wrong sentence the one for the other against himself both mis-applying the Scriptures the one to his eternal ruine the other to his present trouble and disquiet and thus it is easie to judge whose case is most dangerous and whose fault and error most grievous only let me add a word to the doubting or shall I say unbelieving believer from (a) Non orarem si non crederem sed si vere crederem illud cor quo Deus videtur mundarem manibus tunderem pectus genas lachrymis rigarem corpore inhorrescerem ore pallerem jacerem ad Domini mei pedes cosque â—â—eiu perfunderem crine tergerem haererem certo trunco crucis nec prius amitterem quam miscricordiam impetrarem Nunc vero creberrime in oratione mea aut per portious deambulo aut de faenore computo aut abductus turpi cogitatione etiam quae dictu erubescenda sunt gero Ubi est fides Siccine putamus orasse Jonam Sic tres puerâ—s Sic Danielem inter Leones Sic cerie Latronem in cruee Hieronym dialog advers Luciser Jeroms pathetick encomium of and exhortation to exercise and act faith particularly in prayer If I saith this holy man did not believe I could not pray but having faith with what humility tenderness reverence and godly fear may we draw nigh to God c. CHAP. III. Some consequent conditions what we must do after we come from the throne of Grace 1. We must wait 2. watch 3. be busie in using the means and 4. renewing our requests and 5. we must thankfully improve what the Lord giveth in return to our prayers With a word concerning the necessity of these and the former qualifications Psa 85.8 I will hear what God the Lord will speak for he will speak peace unto his people but let them not turn again to folly Psa 50.15 Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me 2 Chr. 30.18 19. The good Lord pardon every one c. HAving spoken of the antecedent and concomitant qualifications of an acceptable prayer now come we to show what must be done after we go from the throne Ah! too many go to work heedlessly and without all kind of preparation and perform it perfunctoriously and in a dead formal maner and no wonder though such have done when they have said that when they leave off to speak they minde the work no more but thou who tookst heed to thy steps while thou drewest nigh and who wa st serious when thou didst approach pouring out thy soul unto thy God wilt expect some fruit of thy labour and wilt take heed to thy wayes lest by thy folly thou shouldst intercept and obstruct the return of thy prayers 1. Then after thou hast poured out thy complaint to God thou must wait listen and diligently observe when he answereth and how far he answereth thy prayers we must hear what God the Lord will speak Psa 85.8 If we presented a supplication to a King how would he think himself mockt if we did not stay for an answer If beggars knock and cry but will not wait till an alms come who will send it after them Ah! 1. are we not Gods subjects and servants and should we not look up to our King and Master and patiently wait till he have mercy upon us Psa 123.2 2. Did the Lord ever disappoint them who thus did wait and depend upon him Isa 26.3 Psa 85.8 Mic. 7.7 Psa 107.43 3. But if ye will not wait for an answer if no answer come know who should bear the blame if the beggar be gone while the alms is coming his pride impatience and sloth must be the cause of his not receiving faith is not more necessary in asking then that we may receive and if ye do not wait unbelief must say (a) 2 King 6 33. What should I wait on the Lord any longer And with them Joh. 21.15 What profit have we if we pray to him It was in vain to pray and now to look for an answer 4. Nay though the Lord answer in wrath and reward thy contempt and the dishonour done to his name with some remarkable judgment thou hadst no cause to complain who could endure such an indignity what is truth said Pilat to Christ and when he had said he goth away and will not wait for an answer Joh. 18 38. Ah! will ye deal no better with the great God then a mocking pagan dealt with Christ in the day of his reproach may ye not fear lest he be avenged on you for this dishonour injury and affront offered to his Majesty 5. As you thus dishonour God and provoke him not only to withhold the desired mercy but also to take the rod in his hand So if the Lord should answer follow and pursue you with his mercies while ye are running away from him you would deprive your selves of a double advantage 1. Of the joy and comfort that redounds to an honest supplicant when he observeth God to have hearkned to his desire nay the comfort that many times ariseth from this consideration doth exceed the satisfaction reaped by the naked enjoyment of the mercy it self that being an evidence of our adoption of Gods love towards us of our moyen with him c. 2. We thus deprive our selves of a notable mean 1. for strengthning our faith in the promises 2. for clearing the Lords fidelity in keeping his word to his servants and 3. for judging of the sincerity of our hearts and wayes and knowing when we have prayed acceptably and 4. for encouraging us to continue instant in prayer and to say with him Psa 116.2 therefore will I call upon God as long as I live And as thus you are injurious to your selves So also to the Lord and to your brethren 1. To the Lord if he should answer ye who do not hearken would not hear ye who would not look up to him would not see nor discern his
many a time and casten such bones to these dogs while they drew nigh their masters table and looked up to him 6. The example of others who have followed the like course the successe that weary and loaden sinners have alwaies met with may be though thou hadst no more encouragement enough for going about this sweet and promising duty There is none in hell to day who dare say that they took them to this course and constantly pursued it with such diligence and enlargement of heart and affections as they might and according to that measure of strength they had and yet were no better when they had done what in them lay they could not help the mater there was no remedy but they must perish nay nay but their consciences can testifie against them that they were slothful and did neglect the means that they would not present their request to God and constantly pursue their suit and so they did perish not in the use of the means but because they would not further use the means God had appointed for obtaining of mercy and salvation You will say Obj. till men believe they cannot ask in faith nothing wavering for they cannot lay hold on a promise and therefore they need not think they shall receive any thing of the Lord Jam. 1.6 7. Ans Ans The Apostle speaketh not there of the faith whereby we are justified though it be true he supposeth it to be in the subject but of the faith of (c) Which yeâ— is not a distinct faith but a different consideration of one and the same principle a reference to another kind of act flowing from it audience whereby we certainly expect a return of our prayers as (d) Vid. part 2. afterwards shall appear And he speaketh to beleevers exciting them to exercise their faith as to that particular act which reacheth the successe of prayer and certifieth the supplicant that his labour shall not be lost so this place doth not concern the unregenerat And yet while they are minding a change and looking up to God for help there may be in them some shaddow of this faith as of that mentioned Heb. 11.6 which importeth one and the same thing with this he may in some measure believe that God is and that he is a rewarder of them that diligently seek him he may upon the former and such like grounds draw nigh to God in some sort of confidence and expectation of success which if it serve to stir him up and hold him at his work if it keep him from wearying and fainting in his addresses to God may be supposed to be sufficient for that state and condition You will say may not wicked men lay hold on a (e) We purpose to speak to this question in another place if the Lord will and therefore will not now digresse to speak to it at any longâ—h promise for audience and successe Ans 1. Though the wicked may not claim a right to any qualified and conditional promise since he hath not as yet though he be in the way for we do not now speak of swine wallowing in the mire to obtain these qualifications and conditions which the promise doth suppose in him to whom it is made yet who knows that he is not under the absolute promises God hath promised to quicken the dead to give a new heart and to write his law in the heart of some men and who dare say he is not the man and certainly all these to whom these promâ—ses do belong shall in due time have them accomplished in them and this looks to be the very time when thou art panting after the Lord and wrestling at the Throne and therefore if thou do not faint thou must prevail 2. The promises for the most part are conceived in such general terms without any qualification as Mat. 7.7 Luk. 11.9 Isa 55.2 3. c. that thou shouldst not question and dispute away thy interest in them and through thy diffidence turn thy back on thy duty and thus exclude thy self from the promise annexed to it thou shouldst not then so much perplex thy self concerning Gods purpose to pitty thee and his promise to hear thee for as yet these may be hid from thee as thou shouldst be diligent in going about thy duty thou needst not doubt of that what needst thou then linger and delay O! cast away all such discouragements and follow thy duty and thus in the use of the means cast thy self over upon the promises and ere it be long thou mayest find that there was room enough there left for thee to write in thy name and then come to know what was Gods purpose towards thee 3. Gods call and invitation hath much of a promise in it he is serious in his offers he doth not complement with thee when he inviteth thee to come to him Isa 55.1 Rev. 22.17 c. When he inviteth to open to him Rev. 3.20 c. if thou wilt come he will make thee welcome And then 4. The command of God hath half a promise in the bosome of it and certainly all the commandments do belong to thee as well as to the most holy men on earth for what hath made thee a Libertine and exempted thee from duty O! then be of good courage I tell thee as they did Bartimeus for his comfort he calleth thee yea and commandeth thee to come Ah! what mean ye thus to doubt debate and dispute away the market-day and let the golâ—en opportunity slip If such a voice were heard in hell if these wretches were once more invited to make their requests to God would they thus dispute and question would they refuse to labour in Gods vineyard without a bond for their hire nay it would be a glad voice to thâ—m and they would seek after no other security and warrant then his call and invitation O! then while it s called to day hearken to his voice that it be not your case for ever to weep and wail for loosing such an opportunity O! then cast away as Bartimeus did his garments when Christ called him all impediments and hinderances cast off these garments of sin your lusts and these (f) Heb. 12.1 weights that so easily beset you and run to the Scriptures for light fall on your knees run to the Throne run to the father and say I am not worthy to be called thy son and when he seeth thee yet (g) Luk. 15.20 afar off he will meet thee and fall on thy neck and kiss thee thus he hath dealt with such prodigals and why will he nâ—t also thus welcome thee Is their any in hell or on earth that can give an instance to the contrary and say I am the man who thus came to God and yet was rejected It may be indeed that some being awakened by some outward or inward rod have now and then fallen into some good fits and moods but that early dew hath been quickly dryed
(z) It may be here askt whether the man child be brought forth or if the soul be yet in be pangs of the new birth when it doth thus groan but it sufficeth to our purpose that many have come a great length that way who have perished eternally wilt thou give me Lord since I go gracelesse and Christlesse shew mercy upon me or else I die what do I value other things if I want thy love what can trifles profit me if I be a vessel of wrath and a cast-away But that we may more fully expresse the way how the unregenerate yet looking and panting after a change may be said to pray absolutely for grace we will branch out what hath been hinted at in these three particulars 1. because the object of their prayer is absolutely universally and invariably good and indispensably necessary to salvation and happiness so that no state or condition no combination of circumstances can make it evil or indifferent and no recompence can be made for the want of it 2. Because the desire of the soul is certainly should be so boundlesse and enlarged so absolute and peremptory that no proviso no offers by way of commutation and exchange can satisfie and quiet the soul or make a just compensation 3. Albeiâ— no unbeleever though in the pangs of the new birth and on the way to conversion can pray in faith and in full assurance of acceptance and audience yet he may wait and still venture and say with (a) Esth 4.16 Esther I will present my requests to the King and if I perish I perish And who knoweth but the King will say to him as Ahasuerus said to her what wilt thou what is thy request it shall be granted one thing he knoweth that otherwise he must perish and that there is no other way to escape and therefore he must not he will not give over whatever discouragments on the one hand or alluring baits on the other he may meet with to draw him off knowing that though he should perish it were better to perish at Christs feet and with his eyes fixed on him then any other way especially since he knoweth none who ever â—ook that course and constantly followed it who did miscarry and met with disappointment If it be askt whether the unconverted may pray acceptably we have spoken to that question Chap. 6. Sect. 3. Concl. 11. Albeit it be most proper and pertinent for unbeleevers to pray for grace as to its being and existence yet Beleevers upon a mistake and in the night of desertion when they cannot see to read their charter to the inheritance may pray for the very first work and impression of the spirit It s true if they did see and knew what they had received they could not complain as if they were altogether empty nor could they ask what they had already received but standing to the supposition they cannot well be blamed for asking what is so necessary and they so much love and desire yet if they were only in suspence and under some fears it would be fitter to pray conditionally and to say Lord if thou hast not already wrought in the that blessed change which is so desirable and which I so much long for O Lord work it in me and if thou only hidest from mine eyes that seed of grace thou hast sown in my heart Lord open my eyes that I may see thy work and praise thee for what thou hast done But here it may be aske how doubting Beleevers may pray for grace and whether they may be said to pray in faith Ans 1. Certainly they may be said to pray absolutely for grace in the sense held forth in the preceding conclusion will any think that their longing and thirst will be lesse vehement and their diligence will not be so great as the desire and endeavours of the unconverted but 2. as to the particular expressed in the question it semeth undeniable that Beleevers while they are and so long as they continue in the supposed case of doubting denying fearing c. cannot pray in faith as that importeth an assurance of audience and acceptance but whether or not that be a necessary qualification of an acceptable and prevailing prayer shall in its own (b) viz. part 2. ob 2. place be enquired but if by faith required in prayer be only meant a qualification of him who prayeth rather then of prayer it self a qualification rather of the subject and agent then of the act and performance it self such doubting souls may no doubt be said to pray in faith 1. because it s supposed they are Beleevers and so cannot be without faith yea 2. their prayers may be (c) Heb. 4.2 mixed with faith faith may act lively and joyn in the duty though it carry not the foul the full length and fill it not with joy in the assured expectation of a gracious return yea 3. there may be a kind of recumbency and dependance on God for a gracious return such may adventure and cast themselves upon him for successe Concl 12. Concl. 12 Yet beleevers may pray absolutely and in full assurance of audience for grace when not doubting of their state and the acceptance of their persons 1. They pray that they may persevere and that they may be kept from totall and finall apostacy for perseverance in grace is no lesse necessary then our first being in that state 2. They may in faith pray for the consummacion of grace into Glory that the body of sin may be destroyed and Gods image perfectly restored unto them that the (d) Cant. 2.17 day would break and the shadowes flâ—e away that they may see their beloved face to face and may become happy in a full fruition of him unto all eternity Yea 3. they may in faith ask a further measure of grace that they may not stand still in this wildernesse but may go forward that the stock of grace may increase and grow in their hands anâ— that a further measure of actuall and habitual strength may from time to time be let out to them he who said l (e) Mark 9.24 beleeve might in faith say Lord help my unbeleef as we are commanded to (f) The Christian must be like the Crocadile that as some affirme grows as long as it livethand ceaseth to be when it ceaseth to grow grow in grace 2 Pet. 3.18 so we are obliged to ask of God what he requireth of us that he who worketh in us both to will and to do of his good pleasure Philip. 2.13 would make us grow in grace and (g) Joh. 15.8 bear much fruit to the glory of his name and we may ask in faith relying on the promise to him that hath shall be given and he shall have more abundance Mat. 13.12 Mat. 25.29 Luk. 8.28 I see no reason why it is commonly said that we may not pray absolutely and in faith for the measure and degree for the increase and
that they would not forget him in their prayers Rom. 15.30 Eph. 6.19 Phil. 1.19 Col. 4.3 1 Thess 5.25 2 Thess 3.1 And we again and again Beseech you brethren as he did the Romans for the Lord Iesus Christs sake and for the love of the spirit that ye strive together with your pastors in your prayers to God for them that their ministry and message may meet with acceptance and successe amongst you But if ye will neglect the nurse the blood of the child will be upon your heads Ye will no doubt be ready to complain that the Minister speaketh not home to your condition that you hear the Word but are little better of all you hear the Word preacht is unsavory and O! will some who think they are some body say If I were living under a more searching and powerfull ministry Thus many will be ready to cry out against Christs messengers and ordinances and plead conscience for their complaint when they can find no other thing to object either against the man or his ministry The Lord pity poor frail men who notwithstanding they gladly spend and are ready to be spent for their people yet with him 2 Cor. 12.15 have reason to complain that the more abundantly they love their flock the less they are beloved all the reward they meet with from the most part of hearers is a load of reproach and contempt So that if we durst be silent if there were not a necessity lying upon us to preach and wo unto us if we preach not the Gospel of Christ 1 Cor. 9.16 if we looked for no other return but what we meet with from man we would deservedly be the most contemptible men upon earth And while parents are deliberating how to dispose of their children they had reason to say what many carnall men do say such a son is for this calling and employment and such for another but this naughty underling child is fit for nothing but to be a minster as if the worst and basâ—st of men were good and fit enough for that which is the most high eminent and excellent imployment pardon me to say so from the Word of God whatever the world do think or say if such as reason thus be not amongst the number of those cursed deceivers Mal. 1.14 who having a male in iheir flock do vow and sacrifice to the Lord a corrupt thing let their own conscience judge and give out sentence O! But they have you will say a considerable pension and stipend Ans But no thanks to thee who art ready to hold bâ—ck from them what is their own which God hath allowed them King and Parliament and the laws of the kingdom hath secured unto them thou who wouldst live upon their maintenance and delight in their ruin if thou were permitted to enjoy what belongeth to them thou art not the man to whom they are obliged for their allowance and though all be not so carnal and selfish yet if Ministers were to live on the benevolence of the people they might often take a sleep for their supper But O! What a poor base thing is it for an ingenuous spirit to undergo such a burden of pains care grief ingratitude reproach and disrespect for such a mean maintenance though I deny not there may be some and too many mercenary Ministers yet where is the man of parts resolution and candor who might not be as well provided another way and who would not rather chuse a mean maintenance in any other condition then to endure the affronts and reproaches that accompany the calling of the (u) I hope none will judge that I am particularly aiming at this people to whom I have a special relation and that I am preaching my own case though I had reason and I wish none had greater I would not go to the pulpit far lesse to the presse with any sach challenge and complaint ministry But to return to those complainers of the ministry I would ask 1. If ever to this day they have seriously reflected upon and complained of the hardness and naughtiness of their own hearts if they had been thus busie at home perhaps they had not brought their complaints so far off 2. I would ask whether thou who art so ready to complain of the Minister hast been as carefull to pray for him thou thinkest thou sees his infirmities and weakness but didst thou ever pray the Lord to strengthen and enable him thou art ready many wayes to discourage and weaken his hands but when and wherein hast thou encouraged and assisted him As no Sermon can have life and influence upon a dead careless people so their deadness may exceedingly indispose the Minister and provoke the Lord in part to stop his mouth A dead people may occasion and procure a cold and liveless Sermon Who knows what a discouragment it is to preach as he Isa 6.18 and 53.1 to stony hearts to heavy ears to shut eyes and for a Minister to consider that he runs in vain and few or none believeth or regardeth his report and with this discouragment the Lord often joyneth hâ—s stroke and in judgement straitneth his messengers and thus withholdeth a seasonable word from despisers If people did care for their souls they would not commit the whole work to another ye will not so intrust any worldly business to whatsoever factor or agent but ye will be doing waiting on and some one way or other giving your help and yet he who watcheth for the good of your souls shall have none of your aid and assistance not one tear or prayer and must such be accounted Christians Oh! remember he is but a weak sinfull man called out to encounter with many and strong enemies many discouragments difficulties tryals and temptations and the work is great and far above his strength his shoulders are too weak for bearing such a heavy burden O then put in your necks under the yoke and lend a lift Your joynt prayers may bring help from heaven vis unita fortior Solitariness as it is uncomfortable so it is unsuccessefull If the work be great it needeth the moe hands Ye may help your Minister to preach and you may hinder see what ye will answer to God if you ly by what can ye not pray and if ye would ye should have less cause to complain Ye will seek a blessing on your work and meal and will ye not minde the work of the Ministry and that which should be meat to your souls But to pass from this particular to the general how should we bewail the neglect of this necessary sweet and evangelical duty Thou who hast the communion of the Saints standing as an article in thy Creed wilt thou keep no communion with them and allow them no room in thy prayers Thou who acknowledgest that prayer which Christ did dictate to his disciples to be a perfect pattern darst thou pray for thy self and not for others Thou who callest God
dogmatical faith and know that there is a God and that he is such as he hath revealed himself in his Scriptures as to his infinite nature and the trinity of persons and those divine attributes and properties which are incommunicable to any creature that Christ is the way and the life that none can come to the Father but by him c. 2. If they believe that their labour shall not be lost he being a rewarder of all them who diligently seek him and particularly as to the present duty they know that he is a (c) Psa 65.2 prayer-hearing God albeit they cannot determine the particular mercy he will give by way of return thereto yet they know that their prayer shall not want an answer and that it is not in vain as those wicked ones did blaspheme Job 21.15 to pray unto him 3. Obj. It is a received axiom among practical Divines 3. Obj. that temporal promises are to be understood cum exceptione crucis hence Mr. (d) Mr. Spurstow Wells of Saluation ch 16. Spurstow laith down this as a rule for the right understanding of these promises that they are to be expounded with the reservation and exception of the cross and if the promises cannot with-hold the Lord from chastning the Saints with rods and afflictions how shall their e prayers be able to do it especially since prayer must be grounded on the promise Ans Albeit there be a truth in that assertion that the Lord may chasten his servants with whatsoever rod he will yet why this should be propounded as a limitation of the promise I know not and I would ask whether the Lord doth at any time afflict the Saints but for their good by this he is distinguished from earthly parents that they chasten many times out of passion and anger and without discretion after their own pleasure but he only for our profit that we might be partakers of his holiness Heb. 12.10 And if the Lord never correct us but that by that rod he may promove our spiritual good and holiness can we imagine that he will with hold any temporal mercy we ask from him which is a sort of affliction and correction yea some times very sad and bitter unless he purposed to do us more good by such a dispensation then if we had received what we desired Hence it must necessarily follow that the Lord doth never with-hold what we ask but when it is better to want then to have such a supposed mercy and therefore he must do what is best for us in such a condition and this we may believe and confidently expect in all our addresses unto him and when we get not what we askt we may be perswaded that it was not good and convenient for us at such a season that comparatively it was not good nor so fit and expedient for us as the present dispensation which therefore must not be looked upon as an exception from the promise but rather as an amplification and further extension of the promise and an object of that promise to with-hold no good from them that walk uprightly and to suffer no evil to come near them Hence the same (f) Mr. Spur. ibid pag. 232. Author acknowledgeth that the faith required Jam. 1.6 albeit it be not the faith of a particular perswasion that God will give the very thing it self that we beg of him yet it is the faith of submission by which we resolve our prayers into his will and believe that he will do whatever is best for our good and his glory And this saith he was the faith that our Lord Jesus Christ did put forth in his prayer when he said not my will but thy will be done And thus we are agreed neither do I dissent from what he subjoyneth viz that although God may sometimes assure and encline the hearts of his children that are importunat wrestlers in prayer to be confident of granting the very particular temporal blessing that they seek yet this is a confidence that is rather begotten by the Spirit in the height and vigour of prayer then brought with us unto the duty Sometimes saith he such a confidence may be but it is neither ordinary nor usual We may shut up this particular with the words of zealous Bernard Let none of the Saints saith (g) Nemo nostrum parvipendat orationem suam dico enim vobis quod ipse ad quem oramus non parvipendit eam priusquam â—gressa sit ab ore vestro ipse eam scribi jubet in libro suo unum ex duobus indubitanter sperare possumus quoniam aut dabit quod petimus aut quod nobis erit utilius nos enim quid oremus sicat oportet nescimus sed miseretur ille super ignorantia nostra orationem benigne suscipiens quod nobis aut omnino non est utile aut non tam cito dare necesse est minime tribuit tamen infructuosa non crit quoniam quidem tanta super te cura est Deo tuo ut quoties ignorans queris quod tibi inutile est non te audiat super hoc habet in med devotis cap 6. this reverend ancient undervalue his prayer for he to whom we pray doth not undervalue it before it proceed out of our mouth he causeth write it in his book and one of two we may most confidently expect that he will either give what we ask or that which will be better for us He pitieth our ignorance and will not give when it is not fit or what would not profit us yet such is his love and care that he will not suffer our prayers to return empty but when he giveth not what we out of ignorance not knowing the hurt that might come to us thereby do ask he will make a compensation and commutation and will convert it in a more profitable gift Now we come to some grounds and encouraging considerations which may support our weak faith under all the temptations and objections which Sathan and our lusts (h) Stat nulla diu mortalibus usquam Fortuna titubante fides Silius 11. L. sense and carnal reason can suggest and 1. the infinit mercy and tender bowels of our God if known and duly pondred may silence our unbelief and banish all our fears when we draw nigh to him his tender mercies are (i) Nemo est hominum vel etiam diabolorum qui dicere possit se non esse participem misericordia Dei Zanch. de natur Dei lik 4. q. 3. over all his works Ps 145.9 his mercy is great unto the heavens Ps 57.10 What is said of one stream may well be applied to the great Ocean from which it floweth as a small part what is said of the word of promise and Gods fidelity in accomplishing it Ps 138.2 may truly be said of his mercy and those bowels from which the promises did spring viz. that he hath magnified that attribute above all his name Albeit all his
O! let us labour to curb our lusts and beat down this their impetuousness and importunity but let us cherish and maintain that holy and spiritual importunity which is so acceptable and prevalent with God and profitable to us and if we would pray more confidently let us pray more fervently and importunatly when we are cold and formal in prayer we cannot be very confident of success as knowing a lazy and careless way of asking to be a kind of invitation to deny qui timide rogat docet negare Yea the heathens though they thought much babling acceptable to God Mat. 6.7 yet in their sacrifices they had a shadow that might have served for confuting that folly for (f) Neque enim sine igue ullum sacrificium fieri licebat Si autem mortus carbone sacrificetur signum neglectae religionis fore perniciosum nemo dubitavit Alex. ab Alexandro genial dier lib. 4. cap. 17. they would not presume to sacrifice without fire and if the fire had gone out they looked upon that as a sign that Gods worship was neglected and as a sad omen and presage to him for whom the sacrifice was offered 2. If frequency in praying be added to fervency as it may be a further ground So another evidence and mark of confidence without faith we would soon weary I believed therefore have I spoken Psa 116.10 But will believing David faint and leave off having once spoken Nay saith he but I will continue instant in this exercise and my faith being strengthned by renewed mercies given in return to former prayers I will call upon him as long as I live v. 2. As in handy-trades men would soon weary in following them if no gain were reaped or expected So the Saints would too quickly faint in trading with heaven if they did not see their reward and therefore when we continue instant in prayer when we constantly follow that course and not superficially and perfunctoriously but seriously and with the whole heart our faith must be acting and there must be some confidence that our labour shall not be lost But there be two cases in which after a signal maner this restless importunity diligence frequency and continuing instant in prayer doth evidence our faith and expectation 1. When we meet with long and continued delayes if notwithstanding we continue and still renew our supplications thus David under his long-continued persecution by the hand of Saul continued all the while busie at the throne he would not run away from God because he seemed to hide his face but rather maketh that sad dispensation an occasion to draw nigh to God and turneth it in matter of complaint not of but to God as Psa 13.1 How long wilt thou forget me O Lord But if we ask what kept David all this time from fainting I have saith he trusted in thy mercy his faith kept his head above the waters and sent him often to the throne Hope deferred maketh the heart sick Prov. 13.12 but when all other remedies prove ineffectual faith will cure that discase 2. When we not only meet with delayes but also many discouragments and contrary blasts in our face to make us streek sail and give over if we notwithstanding still follow our duty and continue to wrestle with God in his Ordinances while be thus seemeth to sight against us by his providence we must have our loins girt and our spiritual armour on and above all we must make use of the shield of faith in this great conflict thus while Christ seemed not only to slight the woman of Canaan and not take notice of her or her request but also to reproach her as a dog yet she continues to enforce renew and pursue her suit she being according to Christs testimony of her a woman of great faith Mat. 15 28. Thus also blind Bartimeous when checked and charged to hold his peace cryeth the more a great deal and will not be put off till he get an answer from Christ himself because he believed hence our blessed Lord ascribeth the whole work to his faith Mark 10.52 If falth be strong it will set it self against all discouragments and like an impetuous river will over-flow and carry down all ramparts and bulwarks that stand in its way and therefore if we faint in the day of adversity our strength must be small Prov. 24.10 But let none imagine that while we say that the believing sould will not be beaten from the throne whatsoever impediments and discouragments it may meet with in the way as if we excluded the use of other means nay faith will stir thee up to every mean the Lord in his providence offereth unto thee as knowing that to trust God and to neglect the means is to tempt God to work a miracle and to provoke him to do no more for us who would not improve what he offered for our help O! but faith in the use of the means will 1. regulat our choice and keep us back from all sinfull and unlawfull means though our strait were never so great and they never so probable and promising 2. Faith will regulate the use of them and will make us keep them in a due subordination not relying or trusting in them but only in God who can as he pleaseth bless or blast them and who can work for us though they were removed and therefore though all creature-help did fail yet a believer could hing and depend upon a word of promise till the Lord did beat him off by declaring his purpose as to the particular and then submission will come in the place of faith 3. As faith dare not tye God to the means So neither as to the time way and manner of working it dare not limit the Lord nor prescribe to him but will securely rest upon Gods wisdom love and care and leave all to Gods disposal 3. Quietness serenity calmness and composure of spirit after prayer is a good evidence of faith acted in prayer what can liberat the heart of anxiety fear sollicitude and carking cares what can rebuke these storms and make a calm in the soul if the Lord himself do not speak peace to it and if he do not fasten the hand of faith upon the rock of strength and defence and cause the soul rest safely there notwithstanding all the boisterous winds that may blow from without Deep calleth unto deep all thy waves and thy billows are gone over me saith the Psalmist But what had he no stay nor shelter under this storm his faith discovered a rock and unto that he did flee his faith did close with a promise which being pleaded in prayer he espied a command for mercy and deliverance flowing from thence Psa 42.7.9.8 And then particularly he applyeth the remedy to this distemper and chideth his own soul for being disquieted and cast down having the cure at hand What O my soul hast thou not put up a prayer to God v. 8. and yet art
excellency of this notable piece of armour that it is not only a weapon for defence but a talent also wherewith we may trade for time and eternity its usefull in times of peace as well as war and therefore it shall continue and abide even then when according to that sweet promise concerning the dayes of the Gospel Isa 24. men shall beat their swords into plough-shares and their spears into prunning-hooks and shall learn war no more What is said of godliness in the general 1 Tim. 4.8 may well be applied to prayer in particular it is profitable unto all things and in all times in every trade and condition of life in every business and occurence it may be improven to advantage the praying soul as he only so alwayes is happy and successfull he cannot miscarry nor be disappointed when his faith and expectation is regulated by the promise the least jot whereof shall not be un fulfilled to him the Lord will hear him when he crieth and satisfie his desire Psa 145.18 19. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us and we know that we have the petitions we desired of him if we ask it shall be given if we seek we shall find if we knock it shall be opened and we shall receive liberally not some few things but all things whatsoever we shall ask in Christs Name 1 Joh. 5.14 15. Mat. 7.7 Mat. 21.22 Mark 11.24 Luk. 11.9 10. Jam. 1.5 Ioh. 14.13 14. Ioh. 16.23 24. c. We will not now stay to enumerat the several promises made to prayer these being so many and obvious nor to vindicat the Lords fidelity from atheistical cavils or to hold forth some grounds for supporting our faith in waiting upon the Lord for the accomplishment of his promises having at so great a length insisted to these particulars Part 2. Ch. 2. Sect. 2. Let us now only view some few Scriptures and ponder how pithily the Spirit of God there expresseth the efficacy power and prevalency of prayer Let me alone saith the Lord to praying Moses Exod. 32.10 Domine quis tenet te who holdeth thee O Lord saith Austin an honest supplicant holds as it were my hands and will not saith the Lord let me alone though I would compound with him and buy his peace yet he will not be put off but I must yield to him v. 10.14 And then let us consider what is recorded of praying Jacob Gen. 32.24 25 26.28 Hos 12.3 4. first that he had power with God yea and 2. that he had power (c) Vid Calvin supr citatum in loc over God and prevailed over the great (d) See Diodat on Hos 12. Angel of the Covenant 3. that though he said Let me go yet he would not let him go till he blessed him and 4. wherein his strength did lye viz. in his tears and supplications but let none through their folly and ignorance strain and abuse these words which do most significantly hold forth the power and success of prayer but not any weakness and imperfection in our holy and mercifull God Who did as Calvin speakeah hold up Jacob with his right hand and fight against him only with his left To these we shall add no moe but a word or two from Isa 45. where v. 11. the Saints are invited to to ask him of things concerning his sons which we may conceive to be spoken of spiritual mercies to every thirsting soul or of publick mercies to the Church and concerning the works of my hands or things that fall under a common and general providence viz. temporal and outward mercies (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecipietis mihi Pagnin Jubete mihi Mercer in rad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 command ye me saith the Lord who commands all the host of heaven and earth v. 12. If these words had dropt from the pen of a man we might justly have abominated them as blasphemous but the Lord himself having thus stoop'd so low to strengthen our faith let us admire this wonderfull condescension and improve it to the right end for supporting our confidence when we draw nigh to God What shall worm Jacob have power with God and pot-sheards on earth strive and wrestle with their Maker yea and may they in the combate prevail and carry the day Yea saith the Lord this honour and priviledge have all the Saints all mourning Jacobs shall become prevailing and victorious Israels What may the base beggar and wretched rebel come to court and have access to the King Yea saith the Lord the beggar may come in his rags and lay out all his sores and if the rebel hath submitted and gotten a pardon he may present his supplication to me and all my subjects and servants of whatsoever rank or condition may not only come and ask what they will but they may command me surely the Lord doth not complement with his poor creatures when he saith they may command him There is here the reality of the thing but in a way that is suitable to the glorious majesty of the great and infinite Lord in that the Saints have more power and moyen with God then the greatest Courtiers and Favourits of an earthly King have with him and in that they shall as certainly prevail as if they could command O! when will we be sensible enough of this astonishing condescension and love that the high and lofty one will regard us and take notice of our requests and then stoop so low to express his tender bowels and to encourage us while we draw nigh to him as in our own dialect to speak to us and to hold out himself as one with whom and over whom we had power yea and shall I say what he himself hath said whom we may command and shall we be so base and ingrate as to doubt any more O! let us rebuke our ignorance and unbelief and from henceforth with confidence and in (f) Heb. 10.22 full assurance of faith draw nigh to him knowing that though the fig-tree do not blossom nor fruit be in the vines though the labour of the Olive fail and the fields yield no meat though the flock be cut off from the fold and there be no herd in the stalls yet all honest supplicants may rejoyce in the God of their salvation who will not suffer the promise to fail nor disappoint those that wait upon him the return of prayer is more certain and infallible then the seasons of the year though these long ago were established by an un-alterable covenant Gen. 8.22 yet the Lord hath reserved a liberty not to follow alwayes there the same course and by such variations of providence to punish when it seemeth good to him the delinquencies of men but this word of promise concerning the success of prayer is so absolute and peremptory that it admits of no exception and the return of prayer being grounded
in but only advanced some steps in the way if such fall back there are small hopes of their recovery and this their back-sliding is a mark and character of their reprobation and rejection for saith the Lord they draw back unto perdition ver 39. O! how dangerous is it to make but some few steps forward and then return and to choak some as it were half-purposes and resolutions and half-convictions and humiliations Felix once p trembled but he quenched that motion and we hear no more of that work on him Agrippa was once almost q perswaded to be a Christian but he followed not his look and what was the event And are there not many a trembling Felix and half-converted Agrippa's among you how often have you quenched and resisted the holy Ghost the Lord hath many a time knocked at your door and hath yet come nearer you and cryed in your ears and pulled you as it were by the arms to awaken you and you have as it were through your sleep spoken some few words in answer to his call and have started to your feet as if ye had purposed to rise and follow him but alas ye soon wearied and notwithstanding this seeming beginning ye quickly drew back and while the Lord with-drew a little waiting as it were till you should put on your cloaths ye have returned to your old couch again and laid your head on the cod and you are how more deeply plunged in your rest and sleep more softly then in former time and were it not a just thing with the Lord to trouble you no more and to say unto you sleep on and take your rest yet a little r sleep a little slumber and folding of the hands to sleep There is a time of awaking coming after which secure sinners will sleep no more then weeping wailing and gnashing of teeth hereafter there will be no ease nor mitigation of their torment unto all eternity 7. There is little hope of proud obstinat stubborn and presumptuous sinners who have hardned their hearts against the fear of the Lord and by boldness in sinning have come to a cursed liberty to sin against knowledge and conscience without check or challenge such impudent wretches are often in Scripture called workers of iniquity they having made it their trade to do wickedly with both hands earnestly and to drink in sin greedily as the Ox doth water and the Word of truth holds such out as men devoted to destruction Iob 31.3 Psa 5.5 Psa 37 1 2. Psa 92.7.9 Psa 94.20 Prov. 10.29 Prov. 21.15 c. And in the day of accounts the sentence will be this depart from me all ye workers of iniquity Luk 13.27 8. Hereticks both speculative and practical are in a most dangerous condition 1. Speculative such as maintain and spread poysonable doctrine for the subverting of those who hear and converse with them are held forth in the Scriptures with a black mark on their fore-head that we may beware of them and may abominat their way Tit. 3.10 11. 2 Thes 2.10 11. where first such are said to be s subverted or quite over-turned and fallen without hope of recovery Secondly they are to be reputed as self-condemned and having a judge within themselves who hath given out sentence against them Thirdly such must not be tolerated but if they continue obstinate and who among them will ever turn after the first and second admonition should be rejected and excommunicated Fourthly we have the reason why the Lord suffers such thus to fall and why he gives them up to such errours not because they are pious learned and ingenuous men as their followers would make us believe and under which mask deceivers usually do cover their wates and by this pretence often prevail with simple ignorant people but because he purposeth to destroy them and never shew mercy upon them And its observable that this is not only said of Antichrist that great impostor and deceiver and of his emissaries those famous seducers and deceivers of the greatest part of the world where the name of Christ is professed but of all these who being seduced receive and embrace damnable errours from whatsoever hand and because they received not the love of the truth while it shined before their eyes therefore did the Lord send them strong delusions and suffered them to believe a lye that they all might be damned 2 Thes 2.10.11 12. And thus the Apostle 2 Pet. 2.1 tells us that as hereticks and false teachers bring upon themselves swift destruction So their way and doctrine their errours and heresies are damnable of their own nature and therefore to all not only bringing damnation to the first hands to the merchants and sellers but also to the buyers and possessors and to all who welcom and embrace them With what indignation then should we hear some plead that hereticks should be tolerated and get liberty to spread their poysonable doctrine as being a simple innocent matter an errour only in the mind while the life and conscience may be pure and holy But though 1. we deny not that truth may go under the notion of errour as in the Roman Church where orthodox professors are accounted hereticks and 2. though we do not think every errour to be inconsistent with true holiness yet 3. it seemeth strange to call a man a holy heretick or that any should have the face to plead that such should be suffered to ensnare and deceive and so ruine and destroy the souls of simple people for though they embrace damnable errours under the notion of truth and new light yet that will not excuse them but by so doing they bring to themselves swift destruction their judgment lingreth not and their damnation slumbreth not they have believed and received a lye that they might be damned But you will say who among us are guilty of this sin Ans We have reason to praise God for with-holding the temptation but no reason to boast of our own strength and stedfastness for had not the Lord preserved (t) Mal. 2.7 knowledge and truth in our teachers lips how easily might seducers have prevailed with many of us Ships that want ballast must be tossed to and fro with every wind such as have no more but a name and profession no change in the heart no grace nor ballast within nor the anchor of hope to keep them from reeling may easily be subverted with the least blast of a temptation and yet there may be a morall pagan and and selfish stedfastness in a way and course in which a man is once engaged without any knowledge or fear of God nay that may also flow from a damnable indifferency and neutrality because too many (u) Act. 18.17 Gallio-like care for none of those things that concern the glory of God they will not be at the pains to try and examine what is right or wrong in points of religion but will live and dye in the religion of their
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
up betimes and sending because he had compassion on them but when they mocked his messengers his wrath arese against his people till there was no remedy 2 Chron. 36.15 16. And for such as hate and reproach their faithfull monitors and will not turn at their rebuke there is (r) Prov. 26.12 more hope of a fool then of such obdurate wretches for he who thus hateth and despiseth reproâ—f shall die and perish in his sins Prov. 15.10 yea such as being often reproved harden their neck shall suddainly be destroyed and that without remedy Prov. 29.1 and wo to him who layeth a snare for him that reproveth in the gate Isa 29.21 O (Å¿) Isa 46.12 ye stout hearted and far from righteousness will ye yet maintain your former plea and put (t) Amos 6 30 the evil day far from you how dreadfull and terrible may this point be to you if ye were not (u) Eph. 4â— 19 past feeling ye have no doubt many times heard of a day of reckoning and accounts and that the Lord (x) 2 Thess 1.7 8. Iesus will come in flaming fire to take vengeance on them that know not God and obey not his Gospel Ye have heard of the terrors of the Almighty of the extream an unâ—conceivable torments of hell without case or any kind of mitigation unto all eternity that such as are cast into that prison cannot escape nor come out but must lye in (y) Rev. 19.15 the wine press of the fierceness and wrath of the Almighty God for ever and ever for then he (z) Isa 27.11 that made them will not have mercy on them and he that formed them will shew them no favour c. But ye have not regarded nor laid those things to heart as if ye had not been concerned in such matters the terrible day of the Lord hath not been a terror to you secure bold presumptuous sinners who can defie the devil and know that the Lord is mercifull but now the question is put home to your doors in this most dreadfull case concerning your final state and such evidences are brought as your present condition and by-past life will afford and that no small discovery from thence may be had you have heard from the Word of God And now what sayest thou O secure sinner whoever thou be whether man or woman rich or poor what answer canst thou return art thou still stout-hearted and far from fear mayest thou not read thy name in the black roll of them who have the mark of hell and perdition upon their fore-head dost thou not find thy self to be included ask thy conscience and deal plainly and darest thou say that thou art not in one or moe of those cursed ranks of persons who are forsaken of God judicially plagued and hardned and therefore devoted to destruction 1. Hast thou not enjoyed pure and powerfull ordinances and yet c. We need not resume the several particulars but leaving that to thy meditation and obtesting thee to reflect upon thine own heart and wayes and to make a comparison let us now only warn thee of thy danger and that there be moe lying under this judicial stroke then is believed from whence comes it that such powerfull Ordinances have no influence that men will not see though the light of the Gospel doth so clearly shine before their eyes that neither the sweet promises and consolations of the Almighty nor yet his terrible threatnings and judgments do affect Must not that sad word Isa 6.9 10. be accomplished in many would not Pagans tremble whilewe sleep would not the word (z) Act. 2.37 prick their heart that cannot pierce our skin (a) Mat. 11.21 Tyre and Sydon would have repented long ago in sack-cloth and ashes and behold we continue in impenitency and daily add to our iniquities if Sodom had enjoyed this day of the Gospel which we abuse (b) Mat 11.23 it would have remained to this day but if the Lord had dealt with us according to our wayes he should have long ere now (c) Mat. 21.43 removed the Gospel from us and given it to a Nation that would have brought forth the fruits thereof And what reason have we to fear lest the Lord at length vindicat the contempt of his glorious Kingdom among us with such dreadfull judgments as all who hear may be astonished If Ministers were askt how many in their respective charges had escaped and were not concerned in any of these marks of induration and rejection ah how should we tremble to speak and they to hear the answer that could be given and how glad might that Pastor be who had reason to say that the fourth ground as in the parable Mat. 13. were good yea or that the tenth part of his flock did walk worthy of the Gospel The famous Chrysostom who answered his (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aureum os habens seu aurea verba â—re suâ—dens Scap. in voc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name being one of the most eminent Preachers of his time (e) Quoâ— esse putatis in civitate nostra Antiochia qui salventur durum ac molestum est quod dicturus sum dieam tamen non possum in tot millibus centum invenire qui salventur verum de his dubito nam c. Chrys serm 4. ad pop Antioch propounds the like question in a Sermon to the people of Antioch among whom it would have appeared looking to his pains and their profession he had done much good How many in this our great City of Antioch think ye saith this zealous Doctor shall be saved It will be a hard speech which I must utter yet I will speak it among all the thousands in this place I cannot find one hundred that shall be saved Ah! was not this an uncharitable doom concerning so many well-meaning honest folk that though there was in that great City above one hundred thousand persons as is thought yet there should not one hundred of them all be saved and so not one of a thousand was not that a hard saying and yet he had too good ground to think and speak so as there he goes on to show from the life and works of young and old and in these lands where the Gospel hath been as purely and powerfully preach'd as ever it was among any people since the Apostles dayes how many Pastors have reason to joyn with him in the like regrate and lamentation and in much anguish of spirit to ask with the Prophet Who hath believed their report and to whom hath the arm of the Lord been revealed Isa 53.1 A Minister perhaps is sent to a Paroch to seek one lost sheep while not only ninety and nine but nine hundred are suffered to wander and perish in their crooked wayes who though they hear the Pastors voice yet never hearken nor return who would not have thought that Paul should have met with a good seed-time in
and thou wilt say with Paul in a like case 1 Cor. 15.8.9 I was as one born out of due time I am the least of all Saints that am not meet to be called a Saint because I c. And thus thou wilt also resolve with him ver 10. by the grace of God to labour more abundantly then others and thou wilt often put up this question to thy soul ah what shall I render to the Lord for his marverllous loving kindness toward me ah what shall I do and what can I suffer for the honour of his great Name whom I have so much dishonoured and that I may become a good example to those whom I have so much and so oft scandalized thou must after that be in some sort a non-such if thou be such as thou ought'st to be Thus we may see that the present point though most dreadfull and terrible yet doth not exclude any mourning penitent from pardon But lastly that no obstruction may seem to lye in the way of such we will speak a word for clearing that place Prov 1.26 27 28. c. where the Lord threatneth to reject all their tears prayers and endeavours Ans 1. some perhaps may think to elude the present difficulty by affirming the meaning of that threatning not to be absolute but conditional so that we may not from thence conclude that any who was in such a case ever did or shall cordially pray to God and that he will refuse to answer their effectual fervent prayers since only by way of supposition it is said though they should call yet he would not answer nor regard their complaint as the offer of salvation made to the reprobat if they believe and repent doth not import that any such ever did or shall repent and be saved So on the other hand neither doth this threatning imply that any who fall under it should in truth call upon the Lord and he hide his face from their prayers and therefore if the Lord pour out the Spirit of prayer upon thee this threatning needs not discourage thee but thou mayst be confident that either thy name is taken out of that threatning or that it was never included in it But this answer seemeth not to be satisfactory 1. because its contrary 1. to all the invitations and promises made to the penitent what ever have been their former provocations and course of life 2. those general propositions so frequently held forth in the Gospel viz. (q) Act. 2.21 whosoever shall call on the name of the Lord Jesus shall be saved (r) Mat. 11.28 all that labour and are heavy loaden may come to Christ and he will give them rest c. Hence orthodox Divines do not scruple to yield to the Arminians these hypotheticks if Iudas had repented and come to Christ for rest he should have been saved if (Å¿) Gen. 4.16 Cain when he went out from the presence of the Lord had poured out his soul before the Lord he would not have been rejected c. and there is good reason for such an hypothesis since it may be reduced to an universal categorick and absolute enunciation viz. All true penitents and sincere supplicants Paul Peter c. were saved but that hypothetick for which this answer doth plead cannot be resolved in any categorick that is true nay it hath not so much as one instance or particular whereupon it might be built for no man did ever seek after the Lord and call upon him in truth who did not meet with an answer of peace But 2. if that hypothesis were true then every door of hope must be shut against such penitents for though they should mourn and cry to God yet he would not hear nor answer to what purpose then should we exhort such to repent and call upon the Lord there is not a word of command or exhortation in the Word that hath not a promise by way of motive and encouragment annexed to it and we need not run to those Scriptures in which the Lord universally promiseth that whensoever a sinner shall return from the evil of his doings and seek his face he will receive him graciously since the words immediatly both going before and following viz. ver 23. and 33 do hold forth with the exhortation to such as were lying under that sad threatning to turn and seek the Lord a promise and intimation of mercy if they should answer his call and invitation and therefore though this threatning be most peremptory yet it doth not exclude a condition exception and limitation for the manifestation of the riches of free grace as hath been shown 2. Then as to the scope and sense of these words Prov. 1.26 We Ans the Lord there threatneth to reject not such a prayer as we have described and can plead a promise and to which we did exhort but such a prayer as may be in hell it being nothing else but a brutish howling because of some outward rod and calamity and though such a complaint be directed to the Lord as the words ver 28. do imply yet the motives being carnal and their ends selfish it s no prayer in God's account though it get the name and such cryers may be said to call upon the Lord yet it is not such a prayer as may lay claim to a promise albeit the Lord sometimes out of his general bounty may answer such a cry and give to such supplicants their request when he sends leanness into their soul Psal (t) I deny not that in such publick mercies aud deliveranees as the Psalmist there mentioneth the Lord may have respect to his Saints and their prayers and for their sake do good to a multitude 106.15 43 44. c. But though thus he may pity his creatures in misery and answer their carnal desires yet for such as are lying under that sad threatning Prov. 1. he will (u) Yet neither thus is that threatning so absolute but it may as in Ahab c. admit a condition and exception in reference to some holy end and design at which the Lord may aim at in such a dispensation laugh at their calamity and while they thus call upon him he will not answer we have a parallel Scripture Hos 7.13 14. whereas he threatneth to destroy them notwithstanding such carnal devotion so he tells them that their prayers deserved not the name as not proceeding from an humble and sincere heart We unto them for they have fled from me destruction unto them because they have transgressed against me and they have not cryed unto me with their heart when they howled upon their beds they assemble themselves for corn and wine and they rebell against me But though the Lord reject such carnall prayers yet this needs not discourage thee who offerest up to him a broken and contrit heart a sacrifice which he never did nor will despise Ps 51.17 Ps 34.18 But since the Saints are ready here to stumble a
prayer Page 711 How our prayers for temporals ought to be resolved Page 712 Wha◠〈◊〉 only conditionally and relatively askt when the end and condition faileth is not askt Page 713 The Lord alwayes heareth his Saints if not according to their desire yet for their profit Page 716 Though all things come alike to all yet these are not alike to all Page 717 It is brutish folly to fret because of the prosperity of the wicked or the afflictions of the Saints Why we must pray for temporals though we may not be anxious about them Page 719 Whether the Lord alwayes answereth when he heareth the prayers of his children Page 720 The wicked receive nothing as a fruit of prayer Page 721 Sect. III. Rules for discerning when our prayers are heard Page 723 Rules for knowing when our prayers are heard though the particular be with-held Page 724 How we may know whether our mercies are dispensed to us by a common providence or in return to our prayers Page 725 Some cautions for improving aright the foregoing rules Page 728 Whether those mercies that are given to the Saints when they are cold and formal in prayer be given in mercy and in answer to such prayers Page 729 Sect. IV. Why the Lord will not alwayes grant our desires but will rather give some other thing in lieu and consideration of what was askt Page 734 Why the Lord delayeth to give what he purposeth at length to give Page 736 CHAP. II. When and whose prayer the Lord will not hear Page 738 Sect. I. What be those sins that in a special maner obstruct the Saints prayers ibid. Albeit a pardoned sin cannot obstruct the acceptance of prayer yet it may obstruct the giving of several temporal mercies Page 742 Sect. II. Who are they whose prayers the Lord will never hear or answer Page 743 When do the wicked come to such a state as prayer will be no more a mean for their good Ans Page 744 Ten characters of such wretches 1. such as do not profit under a powerfull ministry page 745. 2. hypocritical professors ibid. 3. old gray-haired sinners p. 746. 4. such as have abused many and great talents p. 747. 5. those who have often resisted the holy Ghost and the checks of their own conscience p. 748 6. such as were once near the kingdom of God but are now fallen back p. 749. 7. stubborn and presumptuous sinners p. 751. 8. hereticks both speculative and practical where are instanced three too common and damnable practical heresies p. 752. 9. earthly-minded covetous worldlings p. 761. 10. mockers of piety haters of God and of his servants and who revile their faithfull monitors Page 762 Obj. Who loveth not God Ans Page 763 A word of application Page 766 Few of those who are called are chosen and shall be saved p. 777 but should be Page 767 A word to the convinced and trembling sinner 1. by way of warning and caution 2. by way of counsell and direction and 3. by way of encouragment Page 780 The place Prov. 1.26 c. considered it doth not exclude any mourning and sincere penitent from pardon Page 787 A word of caution for preventing the Saints stumbling and misapplying the former threatnings to themselves Page 789 CHAP. III. An exhortation to continue instant in prayer with an answer to objections Page 791 Sect I. Several motives to stir us up to the constant and serious practice of this duty Page 792 Sect. II. Several objections propounded Page 815 Neither the decrees free promises or love of God do give a discharge from this duty but rather are notable encouragements to continue constant therein Page 816 Whether our prayers may be said to move God the common answer not satisfactory eight considerations for clearing the question Page 822 A word of exhortation by way of conclusion Page 828 THE SPIRITUAL SACRIFICE OR A TREATISE Wherein several weighty Questions and Cases concerning the Saints communion with GOD in Prayer are propounded and practically improved BY Mr. Alexander Pitcarne Minister of the Gospel at Dron in Strath-Ern PART I. Of the nature of Prayer 1 Pet. 2.5 Ye are an holy Priest-hood to offer up spiritual sacrifices acceptable to God by Jesus Christ Edinburgh Printed for Robert Brown and are to be sold at his Shop at the Sign of the Sun on the north side of the Street over against the Cross 1664. TO THE READER I Am not very anxious nor shall I now spend many words for satisfying those who knowing how the most part of my time hath been imployed have told me they did not expect to see me first appear upon such a subject But for thy satisfaction Christian Reader I shall briefly show the occasion of writing and now publishing this Treatise forbeaâ—ing at this time to give an account of my former Studies and whether or not any (a) Gen. 38.29 30. Zarah hath drawn back his hand while this Pharez hath broken forth Having not long after the Lord called me to the Ministery made choice of our blessed Lords fare-well Sermon Joh. 14. c. that sweet and excellent portion of Scripture to be the ground and subject of that Doctrine I was to preach to this people every Lords day in the fore-noon reserving for the afternoon some word of warning exhortation reproof c. as the Lord would direct me and their need and the occasion did require when I came to the 13. and 14. verses of that 14. Chapter which contain such an ample and full promise concerning the success and return of prayer as a most powerfull motive to the serious and constant practice of that duty and as a reviving cordial and notable incouragement under all our tryals and afflictions I resolved to stay a while on that excellent and usefull Theme making choice of suteable Texts for unfolding the several particulars which belong to that head not having then the least thought to publish these Sermons especially considering that so many able Divines had already laboured in that field but when I observed my Meditations to pitch on those things I had not met with in those Authors I looked upon that as an invitation to prosecute that work and to write at length what I purposed to deliver and not to mark only some brief notes as my custom for the most part is of what I was to enlarge in the Pulpit And having brought that work to some close though I was conscious of my own weakness and not ignorant how critical this luxuriant age is yet I did at last give way to the publishing of it when I considered that the times call for such a Peece though performed with greater dexterity having also met with some invitation and incouragement from some who occasionally heard and others who had seen some of these Sheets So much briefly concerning the rise and design and having in the subsequent Preface spoken a little of the excellency necessity usefullness singular advantages success and fruit of Prayer
affections of others yet I have known not a few who as for naturall parts have been reputed weak and simple and who have had no great dexterity in worldly affairs yet have been eminent not only for grace but also in the gift of Prayer the Spirit according to the Word Rom. 8.26 helping their infirmities and enabling them to pray as they ought not only by enlarging their hearts with holy desires but also ordering these desires and supplying fit and pertinent words for expressing of them to the admiration of the hearers yet it is too evident that many of the saints want this Gift as to any considerable measure who albeit upon this account they may be humbled and with submisson complain to God because of this infirmity yet need not be too much discouraged though the Lord hath not bestowed on them such a measure of knowledge and utterance as upon some others yet he hath not with-held from them the Spirit of grace and supplication What though thou canst but sigh with the needy Psal 12.5 and groan with the Prisoners Psal 102.20 What though thou canst but chatter as a cran and mourn as a dove Is 38.14.5 The Lord can read and understand that hand-writting he knows the meaning of abrupt and broken words proceeding from a broken and contrite spirit and will perform the desire of such disconsolat ones As for the two latter considerations there is an usuall mistake on both hands carnall hearts who make little conscience of duty look on Prayer as a mean and the Saints who dar not omit their duty too often forget the reward these who ask amisse and cannot lay claim to the promise yet will use Prayer as a charm and spel they fear no evill because they say their Prayers every day and the true Israelits who may draw nigh to God as a father in confidence to be heard so trade with heaven as if a storm did alwayes follow them when they went to sea and as if their vessell could not escape the Pirats and thus though they will not be idle but must hazard and send many Packs to sea yet they expect not ever to hear of them again and though the Lord pitty such and will not deal with them according to their fears yet often he hideth his face for a while and maketh them meet with many contrair blasts because of their diffidence that though their Ship come safe to shoar at length yet the voyage proveth uncomfortable and dangerous and a considerable time may interveen before they hear of their return Thus we may speak of Prayer under all these four respects But O! if the Lord would be pleased so to blesse these weak endeavours that they may prove helpfull for preventing a divorce where the Lord requires an union that all of us may have such a measure of the spirit of grace poured out upon us and may 2. be furnished with such gifts and abilities for ordering expressing our desires And may 3. be so inabled to make conscience of our duty As that 4. We may go about the performance of it with cheerfulness and confidence knowing that we shall not seek his face in vain that thus grace may sanctifie our gifts and successe may accompany our work that albeit to our apprehension there must still be a distinction yet there may be no more a separation but that in all our supplications these may joyn hand in hand and may be really united so that we shall not need to prosecute the difference any further only as occasion shall offer we will adde a word by way of remedy for curing or preventing what may be found wanting or amisse in our Prayers as to any of these respects and considerations looking up to Him who only can (a) Rom. 8.26.27 help our infirmities and teach us to Pray as we ought and according to the will of God CHAP. II. Prayer held forth under several Scripture expressions Paralleled for preventing mistakes Math. 7.7 8. Ask and c. for every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened Jam. 1.6 Ask in faith nothing wavering And 5.16 The effâ—ctuall fervent Prayer of a righteous man availeth much Eph. 6.18 Praying alwayes and watching thereunto with all perseverance c. DIvers names and expressions if the difference be not meerly literal and grammatical must contribute not a little for clearing of the nature of the thing it self it will not then be impertinent for us here to ponder a little the different wayes whereby the subject of our present enquiry is expressed in Scripture especially since such a view in the porch some brief observations for explication being intermixed may help to prevent a double mistake the one of carnall hearts who because they find Prayer some times held forth under words that seem to import no great difficulty seriousness and diligence as to ask seek call cry knock c. are ready to apprehend that it is an easie task to pray and that they need no further trouble themselves if they can utter some few words in a formall way and on the other hand the Godly hearing of such importunity in Prayer such fervency watchfulnesse perseverance wrestling weeping c. are in hazard to draw hard conclusions against themselves as if they never had yet prayed acceptably Albeit now we may not speak at any length to these material cases it being one of the main designs of the practicall part of this treatise to give some clearing to these yet for the present we may set before both the presuming Atheist and the tender Christian what through the blessing of God may prove a remedy to both if they will be at the pains to compare these Scriptures together and thus seek after the sense Carnall men may see that there is difficulty in the work and that lip-labour is no Prayer and the Godly who offer up the desire of their heart to God need not be discouraged though at all times they have not such enlarged affections zeal and continuance as some of Gods children upon speciall occasions have had And as this parallel may now be helpfull to that purpose So it may give some light when we come to speak of these cases more fully in the qualifications of Prayer and to what we are to say concerning the nature of it here Chap. 4. 1. We will begin with such expressions as seem to import no great difficulty And thus to pray 1. Is but to ask Mat. 7.7 O! but stay a little fond atheist and remember not every one who saith Lord Lord shall enter into the kingdome of heaven except he be a doer of the will of God v. 21. Thou must then be a doer as well as an asker and thou must ask in faith nothing wavering and with an honest and single mind Ja. 1.6 8. And thy end must be pure and holy for many ask and receive not because they ask amisse Ja. 4.3
want his armour and having his quiver so full of (b) The Promises are these arrows which the bow of Prayer discharges arrows he cannot want his bow give me children else I die said she in her impatience Gen. 30.1 O! But may the Christian well say let me pray or I cannot live What can the poor Pilgrime do if he have no provision Prayer is our money that answereth all things what though we be far from home yet the treasure followeth us it 's within a cry and Prayer can bring from thence what we can stand in need ask whatsoever ye will it shall be given unto you Joh. 16.23 c. Ah! How should a Christian live without his God and without his Saviour and how shall he live without his life that 's impossible O! but our life is hid with Christ in God Col. 3.3 And can there then be a distance and separation of him from God Nay pray he must he must look up 〈◊〉 God and lift up his soul to the Throne And thus some of the (c) Veteres cum Damaesceno de Fid. orth lib. 3. cap. 24. definiunt precationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ancient Doctors have defined Prayer a lifting up of the soul to God Vnto thee O Lord saith the Psalmist while he is presenting his supplication to God Ps 25.1 do I lift up my soul O! but the distance is great and where shall this holy man find a ladder to reach the Heavens O! but he was well acquainted with such a voyage and how quickly as with wings doth he mount up and approach the Throne and close with the King wrestle with him and at length prevail v. 2. c. v. 15. c. And as Prayer is thus so necessary and usefull for us so it is well pleasing and acceptable to God it is his delight Prov. 15.8 Yea sometimes it is put for the whole worship of God one particular because of it's excellency in place of the general as Gen. 4.26 Is 64.7 Mat. 21.13 O! How should we then blush at the impudence of the Roman Clergy who with their Patron (d) Thom. 2.2 quast 83. art 2. 3. Less Swar loc citand alii Sholastici ad locum Thomas Aquinas will question and dispute for and against in these points that are so certain and undenyable As 1. If it be convenient to pray 2. If Prayer be a Religious act and begin their disputes with a videtur quod non as if their trifling objections could render the negative any wayes probable or to have the least appearance of truth Yet herein they carry themselves suteably to their own principles For upon good ground it may be inquired if the Popish Devotion be convenient and if their lip-labour and moving of the tongue without attention and affection as we shall (e) Set part 2. chap. hear themselves confess yea and without understanding while they pray in an unknown language be a Religious act and deserve the name of divine Worship and we may confidently affirm that to dally thus in Gods service and to teach others to do so is a notable injury against the infinite Majesty of God an impious and blasphemous mockrie of the Omni-scient and holy One who must be worshiped in spirit and truth Joh. 4.23 and with the whole heart as too little to offer unto Him if we had more to give and too naughty to be imployed in His worship Nay this doth not only savour of the pagan and heathenish delusion that much babling is acceptable to God Mat. 6.7 but also of the Satanicall superstition of Witches and Charmers who are well acquainted with such sort of prayers as fit engines for accomplishing their hellish designes that kind of prayer being as it were the Devils A. B. C. which he first teacheth his schollars which he will indeed answer because they are abominable to God and that thus he may delude and allure these miserable wretches and keep them in his snare What kind of teachers then must these be that dare affirm that God will hear and accept such Prayers These must be the seducing spirits of whom the Apostle warneth us whose lot hath fallen in the latter times to beware 1. Tim. 4 1. who teach the doctrine of Devils having their conscience seared with a hot iron O! but you will then say what is the Prayer that God will hear and accept For answer we might bring many emphatick sentences and expressions of the ancient Doctours of the Church who in their meditations have rather been taken up with its excellency sweetness and usefulness then its nature and theorie which though they may suffice for stopping the foul mouths of Popish Casuists and Schoolmen yet they are rather Rethoricall commendations then descriptions of this great duty but of late since learning became more polished every one almost who hath spoken to this point hath given as it were a new definition and it were no difficult task in us to do the like But since all the diversitie is rather in words and phrases then in the matter we could wish that all would rest on that which doth most fully and clearly explain the thing and thus as we conceive in our Catechisme Prayer is excellently well (f) Joyning together what is said both in the larger and shorter Catechisme described an offering up of our desires to God for things agreable to his will in the name of Christ by the help of his spirit with confession of our sins and thankfull acknowledgment of his mercies Here 1. we have the act it self specified 2. The subject 3. The matter and object whereabout it is employed 4. The rule 5. The object to which it it directed 6. The incense that perfumes our duty and makes it acceptable And. 7. our help and assistance in this great work or thus In this our christian sacrifice we have 1. the oblation it self 2. The preist that offereth it 3. The thing we sacrifice and offer up 4. The person to whom we present this oblation 5. The manner how the rule whereby we are directed to make choyce of what we should offer 6. The altar And. 7. our guid leader and assistant Of these severally as the Lord shall enable purposing to add a word concerning the end and scope we should aime at in this performance in the qualifications part 2. Chap 1. As to that which followeth in the last words of this description concerning 1. Confession of sin 2. The return of praise for mercies It s certaine these must be joyned and intermixed with our petitions We must confess and then beg pardon and thankfully remember mercies already received that they may be blessed to us in the use and that by our ingratitude we obstruct not the bestowing of future and desired mercies And thus they belong to the compleating and as (g) Per â—â—ulationem intellig iâ— Apostolus 1. Tim. 2.1 orationem prepriissimesum ptam pro petitione quia vero
omues i. e. quatuorgenera orationum ibi enumerata debe â—â— conjungi petitioni ut perfecta efficax sit ideo etiam censeÌ„tur quasi quatuor partes complentes constituentes integrum officium orandi Fran. Swarez ad 2.2 a quaest 81. ad 100. de Stat. Rel. Tom. 2. Tract 4. lib. 2. cap. 3. sect 4.8 Licet oratio plurium virtutum actus includaâ— omnes tamen ad petitionem ordinantur ut melius fiat inde orationis nomen participant ibid. in primo cap. lib. 2. vid. lib. 1. cap. 1. sect 8 9. Swarez speaketh integration of Prayer and so ought not have been omitted in its definition yet since they make us two distinct heads of practicall divinitie and here fall in only as accessories of this duty we will refer them to their proper place purposing now only to speak of Prayer according to its proper acception And thus it is contra-distinguished from confession thanksgiving meditation c. and doth import (h) Et in hoc sensu definiente Damasceno loc cit est petitio decentium à Deo asking or petition And thus sayth (i) Swarez loc cit sect 8. Ipsa ergo petitio propriissimo speciali modo oratio dicitur atque ita censent D. Thom. Bon. omnes qui de oratione scribunt Swarez when mention is made of Prayer for any person or thing in the Scriptures it is alwayes taken in this sense and the fathers and School-men and whosoever saith he have written of Prayer have spoken of it in this signification and the word Prayer in our language cannot without great impropriety be applyed to signifie any other thing CHAP. IV. In what act of the Soul prayer doth principally consist Psal 27.8 When thou saidest seek ye my face my heart said unto thee Thy face Lord will I seek COncerning that which we meet with in the (a) Quod locum generis occupat first words of the desinition while Prayer is said to be an offering up of our desires c. we may inquire In what act of the Soul doth Prayer directly formally and principally consist By which question we do not exclude the voice as if it might not concur in the performance of this duty Wherefore is the tongue called our glory Ps 57.8 and 108.1 and 30.12 if it should not be employed in glorifying its Maker in praising of and praying unto Him but though it must joyn in the work yet it cannot give life and being unto it that must flow from another fountain after which we now enquire and therefore while Prayer is divided in Mental and Vocal the last trust include and suppose the former else it deserves not the name Lip labour is not Prayer But you will say we cannot petition and ask but by the voice and therefore the first must also include the last Ans Amongst men there can be no society no asking nor granting unless there be some expression by the voice or outward gestures but we may converse with the father of Spirits and pray to Him who (b) 1. Chr. 28.9 understandeth all the imaginations of our thoughts and espieth them (c) Ps 139.2 afar off before they have any being or can be known to our selves without an interpreter This (d) Estque haec significatio communis mentali vocali orationi quia utroque mode petitio fieri potest à Deo Swar loc cit lib. 1. cap. 1. sect 8. Swarez granteth and I think none of the Papists these Patrons of Lip devotion will deny In answer to the Queree the Roman Casuists and Scholemen following their Patron (e) Thom. 22 quaest 83. art 1. Thomas affirm that Prayer is an act of the Understanding and not of the Will Their grounds are frivolous and not worthy to be considered unless to shew the folly of these luxuriant wits 1. It belongs saith (f) Loc. cit in Corp. Thomas to the understanding as to command so also to (g) Ita se habet oratio ad superiorem sicut imperium ad inferiorem petition and ask Ans Whatever might be said concerning the faculty of the Soul that commands and sets a work the rest yet we cannot be said to ask any thing of God unless the Heart present it's desire and so the Will must draw up the supplication and offer it to the King But we may far more probably lay down the contradictory supposition and say that it belongeth not to the understanding as elsewhere we may have occasion to shew at greater length but to the will as the Mistris and Superiour to command the rest of the faculties O! But 2. saith (h) Lessius de Just Jur. lib. 2. cap. 37. dub 2. Greg. Nyss Or. 1. de Or. Dom. Chrysost lib. de Orand Deum dicuut orationem esse colloquium cum Deo Lessius Prayer is Locution and a kind of Speech Thus the Fathers have defined Prayer a conference with God but nothing within us except the understanding can entertain that conference Ans It s true in Prayer we enjoy a sweet communion with God we speak to him and poure out 〈◊〉 complaints unto him but it s a spirituall conference in which the heart the will and the affictions are principally employed That 's the first thing which God requires and especially regards My son give me thy heart Prov. 23.26 And therefore whenever the Psalmist drew nigh to God either to pray or praise he lookt mainly to his heart knowing that if it was not prepared to speak to God there was no other speaker that would get a hearing and he thinks it not enough to have his heart set a work unless the whole heart were employed Ps 9.1 Ps 111.1 Ps 119.145 Ps 138.1 Ps 86.12 c and only that man to him iâ— the blessed man that seek God whether in Prayer or any other point of Worship with the whole heart Ps 119.2 The heart hath a voice which God well understandeth and will hear when all other Messengers are sent away empty we have a sweet though short dialogue Ps 27.8 The Lord begins and drawes on the discourse with a kindly invitation to seek his face but who makes answer O! Say these learned Rabbies the heart and will cannot speak nay but saith the Prophet David I acknowledge no such axiom my heart must make the reply my (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heart said unto thee thy face Lord will I seek Amongst our Divines I find not this question moved but I know (k) Only Dan. Til. once ours then Arminian and afterwards I know not what in his Syntagdisp de precseemeâ—b to joyn with the School-men none of them who will not joyn with D. (l) Oratio est voluntatis nostrae religiosa representatio coram Deo Ames Med. Theol. cap. 9. de cas cons lib. 4. cap. 14. Ames while he describeth Prayer a religious presenting of our wills before God which upon the matter differs not from
members I do not think that in heaven there will be no use of the (d) Vid. Paraeum in locum tongue the Scripture seemeth to imply the contrary Rev. 15.3 and 14.3 and 7.9 10. and 5.9 c. Not that with Hymeneus and Philetus 2 Tim. 2.18 I did think that the (e) Cajetan in 2. Tim. 2.18 Si novissemus istos sicut neverat illos Timotheus intelligeremus de qua secta Paulus loquitur yet it seemeth certain that they denyed any further resurrection resurrection is past already or that the spirits of just men made (f) Heb. 12.23 perfect had tongues and bodily organs wherewith they praise God or that these things were not represented to John in a vision but because that form of representation doth import 1. That the Angels and Saints in heaven do rejoyce when it goeth well with the Church And 2. that they expresse their joy by praising God in that way and manner that agreeth and is sutable to their nature and condition which though it be performed by the will and understanding yet well deserveth the name of a (g) Hence in the Schools this kind of expression is called a Speech vide Scholasticos de loquela Angelorum Song for God stands not in need of words and outward symbols Yea and 3. in that mention is made of singing speaking yea and crying and that with a loud voyce it would appear that thereby is insinuated that if these blessed spirits had tongues they would imploy them in praising of God and that after the resurrection both soul and body in their own way and capacity shall joyn and be imployed in that blessed work and if our exalted Saviour in any case imploy His tongue to speak will He not can we imagine that He will not bestow one word for His afflicted members that for those whom He so dearly loveth as to (h) Rev. 1.5 wash them in his own blood He shall not once open His mouth I think none will scruple to say that Christ as man doth truly and formally praise God and though they do not make mention of His words yet they do not deny or exclude them and I know no reason either why we should scruple to say that He doth as truly and formally though not in such a (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nazianz. orat 2. de filic servil way as while He was on earth pray Amongst the reformed Divines I have perused (k) D. Hammond on Rom. 8.26 34. D. Hamond and M. Neuton and M. Goodwin have expressed themselves most clearly in this point the first affirming that Christ doth really pray for us and joyn His Prayers with ours c. but Mr. Neuton more fully we have saith this (l) M. Newton on Ioh. 17.10 pag. 268. reverend Author an Advocat in Court who continually hears at hand on all occasions to (m) Postulat tum factomon strando signa passionis tum merito offerendo pietatem qua passus est Cajetan in Heb. 7.25 shew his father all his wounds and all his scars all the prints and all the marks of his bitter bloody sufferings ah Father may he say when there is any thing in agitation for his people remember what I have endured for them in this flesh of mine what I have suffered for them in this body here before thee look upon these wounds and scars and for my sake be gracious to them do not deny them their petitions do not reject them for their un-allowed and bewailed imperfections And Mr. (n) M. T. Goodwin triumph of faith from Sect. 5. chap. 6. Inter pontistcios vid. Valent in 3. q. 21. p. 1. as 3. Swarez Tom. 4. de incar disp 45. sect 2. de statu rel tract 4. lib. 1. de or cap. 10. Sect. 15. Tolet. Maldon in 16. Ioh. Goodwin saith that Christs Intercession is most properly and truly such But you will say when doth He thus pray for His servants we cannot imagine that our blessed Lord doth alwayes pour out vocall Prayers and though that were granted yet He having so many servants exercised with so many tryalls and standing in need of so many mercies what ground may such a supplicant say have I to beleive that my Saviour is now saying to the Father Lord be gracious to such a poor one Ans 1. Such as will thus object do seem to lay too much weight upon that which we only propounded in a problematick way Albeit some weak Saints who are much affected with sensible demonstrations of Christs love and care may draw some comfort from His words yet it is a grosse mistake to think that mentall prayer doth not as well prevail with God or that our Saviour would be lesse mindfull of and compassionat towards His people though He did not pour out words in their behalf There is no question amongst the godly and orthodox concerning Christs bowells and care nor concerning the acceptance and successe of Christs Intercession however it be performed but only concerning the manner and way that is most sutable to His glory and exaltation and as to that there is some diversity of opinions Yet 2. this objection will also have place against Christs willing and desiring which I think should not be questioned as well as against His words and the expressing of those desires for though the mind and will be more active and comprehensive then that the tongue can follow and expresse all the thoughts and purposes that are there yet Christs humane will being of a finite capacity though advanced to the greatest height of Glory and Majestie that the creature is capable of it cannot at once by so many distinct and particular acts be conversant about all the severall cases of the Saints on earth and so cannot offer up a particular desire for every Saint in every condition And thus for compleating the comfort of believers under their severall tryalls and exigences we must look up to the divine Nature and rest (o) Ps 57 1. securely under the shadow of our blessed Mediator who is God and man and in this (p) D. Tilen synt part 2. disp 10. sect 16. omnium hominum preces audire addit ille offerre divinae in pontlfice nostro naturae opem desiderat passim tamen hac ipsa thesi no tatadocet Christum ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro nobis interpellare vid. thes 12. 20 disp 12. thes 34. System Opis disp 20. D. Tilen hath hit right when he saith that it requires the help of the divine Nature at once to hear the Prayers of all the Saints on earth but in that he affirmeth the divine Nature to interceed for us and to present our Prayers we cannot joyn with him for the reasons brought against the holy Spirits intercession Can Prayer be separated from religious adoration and can (q) Vid. Thom. 2 2. quaest 81. art 3. ad 1. quaest 84. art 1. ad
3. one person of the blessed Trinity invocat or be invocated without the other two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Greg. Nazianzen Orat. 37. And to whom shall the second person of the blessed Trinity present our prayers if not to Himself and with whom shall He interceed if not with himselfe which were grosse once to imagine and to what purpose who can shew It s true Christ as man doth adore and invocat the whole Trinity and as God He doth as truly as the Father and holy Ghost (r) Ex hoc enim rogat quo minor est patre quo vero ej aequalis est exaudit cum patre August lib 1. de Trinitat cap 10. hear and (s) Unlesse we say with Franciscus a S. Clara in his exposition of the English Confession that the God-head and not the persons formally and as such but only as they are identified with the God-head are the proper and formal object of worship doctores inquitille loc cit communiter ipsis personis divinis praecise sumptis sub ratione formali constitutiva personaruâ— quae est relatio negant subesse terminum formalem adorationis sed hoc deitati sâ—lum primo compesit relationibus autem prout identificantur cum essentia c. answer the distinction and infinit distance of Natures in the Mediator being a sufficient plea against all the cavils that carnall reason can suggest to the contrary But that we may speak to the objection the infinit knowledge of the divine Nature in the Redeemer is a sweet ground of consolation to all that come unto Him for thus our blessed Mediator must know all our wants whereupon must follow an unconceivable communication and manifestation thereof to the humane Nature to which the divine is personally united So that though the man-Christ be not omniscient as some Lutheran Divines do imagine yet He is multiscient and albeit the glasse of the Trinity in which the Saints in glory do see here what is done on earth be a popish dream yet the humane Nature of Christ being personally united to the God-head doth from thence by reall communication receive and alwayes hath a perfect knowledge of the conditions of his members and of their particular needs and straits for as man He is touched with the feeling of our infirmities Heb. 4.15 and so He must know them yea while on earth and in the state of His humiliation he had such an measure of knowledge that none needed to testifie to Him of man for He knew all men and what was in man Joh. 2.24 25. But yet the main pillar of our confidence must be 1. His divine and infinit omniscience 2. The pryce he hath payed His satisfying the justice of God And thus 3. the cry of His blood which doth answer every case and condition of all the Saints there is not a petition thou canst put up but Christs blood doth and thus himself may be said to joyn with thee and say Lord hearken to that poor soul for whose sake my blood was shed deny not to it what I have purchased for it And though this voyce and intercession be metaphoricall yet it is reall and most prevailing though thus rather the Sacrifice then the Priest doth interceed yet it is the basis and ground it is the foundation and the meritorious cause of the prevalency of the other that proper and formall intercession And thus Christ alwayes in all cases and for every one of his servants doth cry and God alwayes hearkneth and doth answer that cry The Lord did hear the cry of Abels blood from the ground Gen. 4.10.11 He heard the cry of blood Of 1. a mear man 2. Of a sinner though evangelically righteous 3. From the ground 4. Pleading for vengenance against the murderer And shall he not hear the cry of his blood who was 1. His (t) Zech. 13.7 fellow who 2. knew no sin and which 3. is now in heaven and which 4. pleadeth for mercy in which the Lord so much delighteth and that upon the account of satisfied justice The cry of blood is very loud though it were the blood of a slave how much more the blood of the only begotten Son of God And thus 4. This is the fourth ground of consolation His appearing in heaven and following the cry of his blood shed on earth His appearing before the judge in that body that was killed and thus (u) Sic Gerhard alii quos citat Harm de resur Cap. 9. sic Cajet in Rom. 8.3 facto inquit monstrando signa passiouis c. some do think that the scars of his wounds do now and shall for ever remain and that these are no blemishes nor imperfections but triumphant monuments of His viâ—tory over the devil of his unconceivable love towards lost man and so many witnesses and Advocats to plead for his aflicted members O! saith (x) Cicatrices Christi sunt lucidiores pulchriores solis radiis Chrysost apud Gerh. loc cit Chrysostom the prints of his wounds are more beautifull and resplendent then the beams of the Sun And as to his proper and formall yea and vocall intercession as while on earth he did pray for his followers and (y) Joh. 1. â—4 16 promiseth to pray for them in some particular cases and speciall exigencies and for some particular mercy to some particular (z) Luk. 22 32. persons so while in heaven he may upon such and such occasions interpose for his people Though we cannot exactly discover nor particularly and peremptorily determine what Christ saith and doth in heaven for us yet by reflecting on the copy and samplar of his intercession which is registrat in the word we may conjecture what he doth there and though we should only say that Christ in the generall did interceed by a verball and outward expression of his desire for his people though there be no ground for such a limitation but much to the contrary yet were not this very comfortable albeit in his solemn farewell Prayer Joh. 17. He did not put up any particular petition for any one of the disciples but in the generall did interceed for all the eleven yea and for all these who to the end of the world were to believe through the gospel they were to preach v. 20. Yet the disciples were no lesse refreshed and benefited thereby then if severally he had prayed for every one of them The Lord well knows the meaning of Christs Prayers and will in return to them make an application to every one as their need requireth and he will no lesse hear and answer Christ Praying for all his members then if he only prayed for one of them O! then lift up your heads and shout for joy all you disconsolated ones Joseph your brother liveth Gen. 47.1 Joh. 14.2 Gen. 41.40 42. Mat. 28.18 he hath moyen in court ye shall not starve he will provide for you the best of the land the good land of Goshen he
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.
2. It keepeth off many temptations 3. It begetteth some desire and inclination to that which is good and well-pleasing unto God which disposition and affection is not over-thrown and removed but only refined and spiritualized in the work of conversion while selfish and carnal motives and ends are abandoned and a new principle of life and motion infused and thus the former inclination becometh as a material disposition to the new birth making the subject more sit and capacious to bring forth and entertain the man-child like as drynesse in timber disposeth and sitteth it for the fire and maketh it combustible so that these legal performances the frequenting the Ordinances and pouring out of the soul in prayer according to the present ability doth not only 1. Negatively dispose the soul for grace by removing obstructions and impediments and cutting off some leaves yea and branches of sin and drawing out some sap from the root But also 2. positively by begetting these positive qualifications which though purged and rectified remain after conversion as siccity doth in the tree while it burneth and lastly by using the means and attending the Ordinances we cast our selves in Christs way and who dare say that the compassionat Physician will not pity the halt and the lame while he goeth by Certainly such as do cast themselves in his way are at a fair venture Christs invitation yea and command which all who are under the Gospel-call have doth open a large door of hope and may be lookt on as a sufficient warrand for successe to the obedient the sick and diseased had not such an encouragment to come unto him while he was on earth and yet they would venture and their labour was not lost he healed them all none were sent away empty and many got more then they sought they came to have their bodily diseases cured and he often healed both soul and body And thus it may appear that wicked men should pray yea and that with some sort of confidence they may draw nigh unto God We will not now medle with the Jesuitical and Arminian principles and two great Aphorisms viz. 1. facienti quod in se est Deus non denegat gratiam 2. Deus neminem deserit nisi prius deseratur i. e. 1. God will not deny his grace to him that improveth the strength he hath 2. God will leave none till he first leave God and slight his work and service he will help forward the beginnings of a saving work if we do not draw back We know they can admit an orthodox glosse according to which (l) Zum var. disp ad 1. 2. tom 3. pag. 15 71 244 254 351 tom 2. pag. 135. Alvar. de aux disp 58. § 7. disp 113. § 12. resp lib. 3. cap. 5. § 12. de aux disp 49. § 2. disp 56. § 6. 12. disp 59. per. toram resp lib. ult cap. 20. § 2. Gul. Tuiss ad Corv. def cont Til. pag. 359. pag. 106.107.90 98. c. Rhet. de provid-cap 26. c. Although these divines apply these axiomes to the converted yet what they say may be extended to our case and to these who are on the way to conversion See Fenners wilfull impenitent Zumel and Alvarez these two great Patrons of physicall predetermination amongst the Papists and Tuisse and Rutherfoord amongst our Divines will not reject them and we have said nothing that will import such an infallible connexion between our endeavours and Gods acceptance and remuneration thereof as will inferre◠or look towards any of these axiomes as they are urged and interpreted by the adversaries Now we come to speak to the objection which needs not the hand of an enemie to overthrow it there being fire enough in its own bosome to consume and dissolve the knot 1. Then as to that place Heb. 12. any who will look on the context may at the first view discern that the main scope of that Chapter is to perswade and exhort unto faith patience and to draw nigh unto God with reverence and godly fear and then v. 29. we have a pressing motive subjoyned because God is a consuming fire but to whom let me ask Is it not to briars and thornes that dar stand in battel array against him who (m) While we turn our back on duty we fight against the command and sets our selves against his soveraign authoritie who commandeth run away from him and cast off the cords of duty Is 27.4 But as to them who submit who draw nigh to him in his Ordinances and present their complaints and supplications unto him he is full of mercy and compassion that is the way and the only right way to escape the everlasting flames of divine vengeance that is the way according to the following words v. 5. To take hold of his strength and make peace with him Behold then how deluders abuse the Scriptures and dare make use of that to drive men away from God which the holy Ghost holds out as a motive to chase them in to God As to the place Prov. 28.9 Whose prayer is said there to be abomination unto the Lord We need go no further then the words to find an answer for saith that Text He that turneth away his ear from hearing the law even his prayer shall be abomination but if the wicked will turn from his sins he shall surely live Ezek. 18.21 28. Unto the wicked God saith what hast thou to do to take my Covenant in thy mouth But if he will forsake his wickedness if he will vow unto the Lord and pay his vows then saith the Lord come and call upon me in the day of trouble and I wil deliver thee Psal 50.16.15 The Lord must be sanctified in all them that draw nigh to him Levit. 10.3 If thou wilt not actively honour him by thy work he will vindicate his own honour in thy just punishment and make thee a passive instrument thereof and a subject whereon his justice will work And therefore considering that thus the Lord is a consuming fire should we therefore withdraw from his service and not approach the fire Nay saith the Lord in that place Heh 12.28 Ye must not do so ye cannot escape that way for whether shall we flee from his presence Psal 139.7 But let us the rather and upon any terms draw nigh to him and in our approach take the better heed to our steps that we may serve him acceptably with reverence and godly fear The wicked must not draw nigh with their lips and remove their heart far away Isa 29.13 they must not draw nigh to God in their sins while they love them and resolve to follow that trade if thou regard iniquity in thy heart the Lord will not hear thy prayer Psal 66.18 and while thou draws nigh thou must take heed that thou present not a treacherous libel to the King thou must not ask provision for Sathans work and fewel to feed thy
approbation but on the contrary when through ignorance and infirmity and being under a surprisal they have tendered but a little of their homage and that worship they owe to God unto the creature though never so eminent and excellent though an Apostle or Angel they have been admonished of and rebuked for their errour as Act. 10.25 26. Rev. 19.10 and 22.8 9. O! but may Saint-worshipers say what is refused in modesty should not therefore be denied or withheld O! but hearken and ye shall hear reason for their refusing yea and abominating that service and homage O! saith (x) What Peter abominateth while he was on earth he will not accept while he is in heaven until the reason he used prove null and he leave off to be a man or fellow-creature with us Peter to Cornelius why wilt thou fall down at my feet Ah! am not I a man and wilt thou make an idol of me and see thou do it not saith the Angel to John for I am thy fellow servant and of thy brethren worship not me but God We may here admire (y) Bell. de sanct beat lib 1. cap. 14. sect ad 4. dico Bellarmines impudency in pleading Johns practice as a rule and ground for ours Whether saith (z) num melius Johanne norunt Calvinistae c. he did John or the Calvinists best know if Angels should be worshiped And wherefore are we reprehended for doing what John did Ans Because John himself is reprehended and who knowing what he saith would affirm that we should practise what is condemned in him and make that for which he was rebuked a rule whereby we should walk Albeit Balaams asse when she saw the Angel of the Lord standing in the way turned aside yet these men though they hear an Angel from heaven crossing their way and calling to them to halt they will notwithstanding drive on and go forward It s true John was the Disciple whom Christ loved and an eminent Saint but not free of sin untill by death he was freed of the body of sin and death which was derived to him from the first Adam he was subject to mistakes failings and infirmities and whether shall we think that John or the Angel was in an errour for both could not be right there being such an opposition the Angel condemning what the Apostle practiseth and holding out a reason for his reproof and Johns relapsing into the same fault is a further proof of his weakness while he was surprised with the glorious appearance of the Angel but it no wayes helps Bellarmin's cause But the Angels renewed reproof is a new confirmation of his errour for though Mala non sunt bis facienda yet pulchra vera sunt bis dicenda eoque magis observanda The oftner an evil is committed it is the worse but the oftner a truth is inculcated it should be the more headed and observed Then while Papists shall be able 1. to convince us that they know better how to entertain Saints and Angels then they themselves know how they should be used by us yea 2. While they shall make good that the holy Angels can dissemble and like men in their vain complements refuse what is due to them and bring a lye to back their complement and 3. Till they can prove that their canonized Saints are not yet (a) According to that usual synecdoche totius pro parte the soul as being the nobler part gets the denomination of the whole men their fellow servants and creatures they must have us excused if we challenge them of idolatry while they give the worship wich is due to God unto the work of his hands 3. (b) Arg. 3. We should only pray to him who is 1. omnipotent and able to save and deliver and to do (c) Eph. 3.20 exceeding abundantly above all that we can think or ask 2. Omnipresent and alwaies at hand who is not on a journey as (d) 1 King 18.27 Eliah mockingly said of Baal while his Priests were crying unto him and far from home when we knock 3. Omniscient and knows the very (e) 1 King 8.39 thoughts and desires of our hearts he must know our wants and hear our cryes and complaint he must not be a sleep or diverted by talking with some other petitioner so that like Baals Priests we should cry aloud to awaken him or wait till he be at leasure to hearken to us but there is only one Omnipotent to whom all things are possible Mat. 19.26 One who is omni-present from whose presence we cannot flee run where we will Ps 139.7 8 9. And only he is omniscient from whose eyes nothing is hid and he it is and he only with whom we have to do Heb. 4.13 Ergo. Albeit Papists dare not so impudently blaspheme as to ascribe any of these divine attributes to the creature yet say they the Saints in glory have power with God and he hath put in their hands the dispensation of mercies and by beholding his face they see there as in a glasse though not all things whatsoever yet what concerneth them and is pertinent to them to know and thus they must know and hear when we pray unto them Ans Yet Scripture holds forth the ministry of Angels Heb. 1 14. but it doth not speak of any such ministry committed to the Saints after their removal but supposing it were so should we therefore rob the master and give to his servant that honour and glory that is due to him alone I am the Lord saith the holy one that is my name and my glory will I not give to another neither my praise to graven images Isa 42.8 Idolatry in the Word is frequently called whoredome now it were a poor plea for the whorish wife to say to her husband ye sent your servant to wait upon me and minister unto me or I knew such a one to be your friend and have moyen with you and why might I not then use him as my husband since ye loved him why might I not deal kindly with him for your sake And should not the honest servant if tempted by an impudent woman say with (f) Genes 39.8 9. Joseph my kind master hath committed (g) Qui babet habentem omnia habet omnia all to my hand neither hath he kept back any thing in that he hath given me himself except his glory how then can I do this great wickedness to rob him thereof We heard how Peter and the Angel would not durst not rob him thereof and how zealously did Barnabas and Paul protest against their madness who would have sacrificed unto them And little know these deluded creatures with what (h) Nemo dicat timeo ne irascatur mihi angelus si non illum colo tunc tibi irascitur quando illum colere volueris bonus est enim Deum amat c August in Ps 96. indignation the holy Angels and the spirits of just men do abhor
advert least we make a wrong application and think we are walking by rule and sailing to the right harbour while we are following our own sensual and groundlesse imaginations We do not plead that a mistake and wrong glosse of the promise but that the promise it self according to the true and genuine meaning sense and scope of it is a sufficient warrant to pray for what it holdeth out and as the promises may be mistaken so also the precepts but they leave not off to be a rule because of our error and ignorance 2. Though we should have our recourse to the precepts for coming to a right up taking of the promises yet would not the promises therefore become a secondary rule and the precept the first and radical warrant What must be made use of as a mean for understanding any part of Scripture must not be judged to be the ground and foundation of it And as to these means the general helps in expounding of Scripture have here place we must pray the Lord to open our eyes that we may see his mind we must diligently compare Scripture with Scripture especially general and particular promises together and the returns that have been made to the prayers of the Saints in accomplishing of them may give not a little light c. But how the commands to which we are only sent in the objection can be such a proper mean and help I see not the precepts holding out our duty and the promises our reward which two are very different 3. Obj. (d) Ibid. Abraham prayed for Sodom Obj. 3 Gen. 18. Moses for Israel Exod. 32. Paul for the conversion of the Jews Rom. 10.1 And we should pray for all men 1 Tim. 2.1 Yea for persecuting enemies Mat. 5.44 But there is no promise made to such prayers Ans This Objection doth not conclude that which is in controversie it s one thing to say that the promise is the alone and adequate ground of prayer so that we may not pray for what we have not a promise against which this argument may be urged though to little purpose and it s another thing to say as we said that the promise is a sufficient sure and infallible rule and warrant to pray for what it offereth Albeit there may be other grounds to pray where that is wanting Yet it may be a sufficient warrant though not the sole and only warrant But 2. the promise doth extend to every thing that is good Ps 84.11 Ps 85. â—2 Ps 34.10 c. And therefore unlesse these prayers have not some good for their object and so if they be not sinfull which none dare affirm they being commanded of God they must be grounded upon a promise and accordingly have met with successe when the conditions have had place and as to the instances in the objection 1. If there had been ten righteous men in Sodom Abraham had prevailed and the whole Citty had been spared 2. And the Lord did answer Moses his prayer and did not destroy that stubborn generation Exod. 33.14 17. 3. Pauls prayer was so far heard that many Jews were converted And 4. many a time have persecuting enemies been reclaimed and in answer to the prayers of those whom they put to hard sufferings they have been converted And as thus 1. the object of such prayers being good 2. the successe great though strange and admirable So also 3. the qualification of such prayers they being poured out in (e) See parâ— 2. chap. 2 faith do evidence that those supplicants did not want a promise for their encouragement Thus we may conclude that precepts and promises are like veins and arteries in the body they are inseparable and go hand in hand the promise implying a command for God did never promise to reward our will-worship or to give what we should not ask and pray for and the command is a promise for he never commanded the seed of Jacob to seek his face in vain the precept sheweth unto us what we should do and the promise what we may expect and shall receive The Lord in the Covenant first and last out of his meer good pleasure for our encouragement in his work hath made these two reciprocal and relative our doing and receiving our doing our duty and receiving a gracious reward and thus the commands and the promises must be no lesse inseparable these being nothing else but an intimation and declaration of the former two It s true God needed not have indented with us for our hire while he sent us to work in his vineyard and we as his creatures had been obliged to obey but the terms of his Covenant are more sweet and condescending and now he who cometh to God in the way of commanded duties must believe that he shall not want his reward heb 11.6 And thus the Lord with two strong and golden cords doth draw and bind us to our duty 1. by his authority and command 2. by his mercy and free promises And O! what sutable affections may these stir up and work in us the one reverence and godly fear and the other cheerfulness love and confidence And from this last consideration we may collect that the promises are not only a sure and infallible but also the most proper and direct ground of prayer for though the precepts be the most proper and immediate rule of doing and so of prayer as it is a duty and under that general notion yet the promises are the most proper and only ground of prayer as â—t is a mean for obtaining the desired blessing and mercy which is the more special and as I may call it specifical consideration of prayer and the promises are the only ground of confidence and faith which is so necessary to the acceptable performance of it As to the fourth whether divine (f) We use the word providence according to the vulgar but â—east proper signification which should rather be called the effect of providence providence taking the word not formally for the eternal and immanent act of Gods counsel but effectively for the outward and temporary (g) Ad divinam providentiam spectat non tantum 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verum etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 administration or as it is operative and by the effect declareth and manifesteth Gods eternal counsel to us It may be ask't I say whether and how far divine providence may be acknowledged as an intimation and declaration of the preceptive and approving will of God and so when and how far it should be made a rule of our actings or prayers And albeit this debate and enquity may seem occasional because of the affinity between the rule of our actions and prayers yet without any culpable digression we may speak a little to it in thesi yet only so much as may help us to a resolution of this quaeree which in these late dayes of confusion and oppression was so necessary
casuists Who as (o) Guil. Camb. in Hiberuia pagâ— mibi 790. latrocinaturi preces ad Deum fundunt utpraeda offeratur praedam pro munere d Deo oblatam arbitrantur neque vim neque rapinam neque bomicidium Deo displicere persuadentur nequaquam illum velle sibi hanc occafionem praebere si peccarent into peccatum esse si occasionem non arriperent haec Camb. ex J. Good Cambden reporteth suppose that a booty is sent to them from God and that they would sin if they improved not such an opportunity as God did offer unto them and they do not think that violence oppression theft man-slaughter c. displeaseth God because God would not offer them an opportunity to sin and yet he openeth a door to them for doing these things and followeth them with successe You will say the Lord sendeth us to his works as our instructers and monitors Psa 19.1 Psa 46.8 Mic. 6.9 Act. 10.17 Rom. 1.20.21 c. Ans We do not deny that Gods works have a voyce but for the most part not easily understood it s like the hand-writing upon the wall which though the Astrologers and Caldeans did see yet they could not find out the meaning and interpretation of it It s true that providence is 1. a sure commentary as being no other thing buâ— the product and execution of Gods purposes and decrees but as Gods decrees are not our rule so neither any intimation or declaration thereof As Prophecies and predictions which show us what God purposeth to do or permit are not as we have heard so neither providences which declare what God hath done or permitted to be done the one holdeth out to us the object of Gods decrees as future the other as present or past and so if the former be not a warrant for us to do neither can the latter justifie what we have done 2. Though providence cannot discover our duty yet it discovers to us much of God His works proclaim his glory his mercy justice forebearance wisdom power holynesse c. And thus by necessary consequence though only secondarily and indirectly they may discover unto us the (p) Because the light of nature without any immediat revelation may serve to discover it naturall as some call it worship of God that he is to be feared obeyed loved c. and upon this account the Gentiles are said to be guiltie in that while by the creatures and works of Gods hand they did know him yet did not worship him accordingly in that they did not put in practice that lecture concerning the glorifying of God which the volum of creation and providence did hold out unto them Rom. 1.21 20. Yea 3. as to the instituted worship of God and the duties of the second table which we ought to perform one towards another the works of providence do not define determine and declare what we should do or not do in that kind and so are an unfit umpire and judge to determine controversies amongst men or concerning the positive worship of God and the right maner of glorifying him yet in that they manifest his eternall power and God-head Rom. 1.20 they may 1. in the generall show unto us that God is to be obeyed in all things he commandeth though they do not in particular declare what he commandeth yet supposing that to be known by whatsoever means though no other be possible but a revelation whether mediate or immediate of his will and appointment the works of Creation and Providence may serve to discover that bond and obligation under which we lie as his creatures to obey whatever he commandeth notwithstanding of all the pretenses that sense and selfe-interest can alledge to the contrary And 2. they may be so far usefull and subservient to us who have the light of the word for making us come to the knowledge of particulars that they especially if they be considerable or not ordinary may prove to us so many monitors items and memento's to make us ponder our wayes and compare them with the right rule thus the rod is said to cry to the man of wisdom that he would ponder what is good and what the Lord requireth of him that thus he might repent and turn from his evil wayes Mic. 6.9 8 10. c. And accordingly Josephs Brethren hearkned to what the rod said to them and were convinced of and humbled for an old crime Gen. 42 21 22. Thus also mercies are said to speak and to invite us to repentance Rom. 2.4 and to bear witnesse for God and against the wicked wayes of men Act. 14.17 but alas many make both Gods rods and mercy's become false witnesses and to speak that which the Lord never appointed them to say they make mercies sing some pleasant tune for lulling them a sleep and the rod to sound a retreat from the service of God and with him to say what should ye wait any longer on the Lord 2 King 6.33 Thus Saul imagined that the rod did point out to him the way to Endor 1 Sam. 28.7.15 thus mercies to such become (q) Proverb Sirenum canâ—us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crocodili lachrymae Syrens they sing to them till they sink them and rods become Crocodiles by their teares they draw the passenger from the right way and then drive him to his ruine O! beware then least thou mistake the voyce of providence that thou run not to thy lusts and carnall interest to consult with these while it sendeth thee to the word and see thou sit not down satisfied with the streame which is offered as a guid to lead thee into the fountain make not the rod say what it cannot and hath no commission to speak though it may open the window that the sun-beams may enter in and anoynt thine eyes that thou mayest see the light though it point out the fountain yet light must come from the sun and water be brought from the right fountain It cannot testifie (r) Mic. 6.9 what is good and what the Lord requireth of thee without far lesse contrary to the Word it may be an additional and cumulative but must not be made a solitary witnesse The Lord hath warned thee that if thou make it bear witnesse to the goodness or badness of an action or cause or concerning his approving or disapproving will that it will prove a lying and false witnesse Eccles 9.1 2. Eccles 8.14 c. He recalleth thee from following such a blind guide and sendeth thee to that sure and infallible rule His laws and testimonies as absolute arbiters to judge and determine what is light what darkness and what right what wrong Isa 8.20 And wo to him that dare add unto the Word of God and set up another rule as if it alone were not compleat perfect and sufficient Prov. 30.6 Rev. 22.18 Deut. 4.2 Deut. 12.32 And here Papists and Sectaries these two great extreame do meet and joyn together in accusing though upon
upon what opportunity the Lord doth offer unto us and thus to give carnal men the advantage of Christians as to the observation and right improvement of providence For though such take little notice of his band yet they observe his work and what price he putteth into their hands and will not be so foolish as to walk in that (k) Remember the question is not concerning sin and duty but expediency and inexpediency way they see hedged up with thornes nor to slight any promising opportunity calling them to enter in at an open door But 2. we must not lay so much weight upon providential occurrences as to make them the alone or main guid in our consultations for if there be much lying at the stake a contrary blast must not hinder us in our course when we must buy and the market will not last we should not say the day is not fair and if God called me to go from home he would make the Sun to shine upon me Ah! fool thy necessity doth call thee to go but the Lord doth not promise to bind up the clouds while thou art on the way Yet 3. if the Lord by some special remarkable or unexpected providence doth as it were crosse our way or open a door formerly shut and that after thou hast been a supplicant at the Throne for direction and success thou mayest with some cautions look upon such a dispensation as sent by way of return to thy prayers If 1. thou canst say that thou hast respect to all God's Commandments and labourest to approve thy self to him in thy whole conversation if thou makest conscience of thy wayes and art not a stranger to a spiritual and close communion with God so that thou hast not now gone to him in a fit and good mode or while thou art in a strait and as it is thy constant course to commend thy wayes to him so thou trustest and dependest on him and if while thou art living in a dependance on him and waiting for an answer in a grave and weighty business that deserveth thy serious consideration and much deliberation he send thee such a dispensation thou mayest look upon it as a warning and message from the Lord. But 2. be not too rash but wait a while go to him again and ask his help and assistance to make a right use of that dispensation And 3. in the mean time thou mayest take a view of the motives which may induce thee to undertake such a business or may draw thee off and what may be the consequents of the having or wanting such a supposed mercy c. And if in thy inquiry and consultation thou findest nothing from thence to counter-ballance the impression which that dispensation hath made upon thy spirit but rather much to second and concur with it and thus findest the Lord inwardly to back and carry that work home upon thy heart and make it as a strong cord to draw thee who formerly was in some sort of suspence not knowing what hand to turn thee to thou mayest with some confidence say Now I see the Lord making good his word to me in bringing the blind by a way he knew not and making darkness light before him Isa 42.16 But remember though the present case be concerning expediency and inexpediency gain and losse outward advantage and disadvantage yet not simply as if there were no more to be enquired after but in reference to the sanctified use thereof as it may be a mean and help to us in glorifying the giver and for working out our own salvation O but whatsoever dispensation would draw us aside from the holy commandment and would lead us to any sinfull way let us not hearken to it but let us reject and abominat it as a temptation (n) Proâ— 28.1 The l righteous must be bold as a Lyon and with resolution set himself against all mountains of opposition not hearkening to the voice of any work that would stop his ears from hearing and obeying Gods Word 4. As we have no warrant to ask and upon every occasion to expect such weighty and remarkable dispensations so to value too (m) See Ass 1.2 much and to be led by ordinary occurrences and common dispensations of providence were foolishly to bind our selves with setters of our own making and superstitiously to set up and follow a directory of our own devising and with our own hands to plait a net for catching our selves and to wreath a yoak about our own necks and those who are so far deluded as to walk by such a rule would rather be an object of compassion then derision as being infatuated and given over to the hight of folly and delusion But 5. that which seemeth to be most intricate in this question is whether or not it be lawfull with Abrahams servant to pray that the Damsel who shall say drink and I will draw water for thee and thy Camels also may be the woman thou hast appointed for thy servant Isaac Gen. 24. 14. And with David to say If he speak thus thy servant shall have peace 1 Sam. 20.7 And if with Jonathan we may conclude that if they say come up unto us we will go up for the Lord hath delivered them into our hands 1 Sam. 14.9 10. We did not enquire if with these Pagan priests and sorcerers 1 Sam. 6.9 And with Timotheus 1 Maccab. 5.40 we might go to the devil as the custom and superstition of these men and the event answering their sign doth shew they did to ask a sign from him Neither 2. did we enquire if we might with Gideon Judg. 6.36 desire that the dew should be on our fleece while it is dry upon all the earth because such a sign is altogether impertinent and hath no connexion with the end for which it was sought and is of it self miraculous and so may not without an extrordinary call and warrant be desired and ask't but we did enquire if it be lawfull to desire and pray the Lord to make some ordinary dispensation having some connexion with the present business a sign for discovering his purpose concerning the event of such a business and our call to go about it For Ans 1. None will be so rash as to condeme those holy men who no doubt in this were directed by some extraordinary instinct of the Spirit of God But 2. since the persons were eminent and not in an ordinary condition and directed by a special we will not say revelation yet impulse and motion their practice must not be look't upon as a general rule and pattern which we may imitate upon every occasion Yet 3. we dare not so limit the servants of God as to say that in no case they may take such a course and make use of those examples if these cautions were observed 1. if the person be eminent in holiness 2. under some great tryal and strait so that the case is grave weighty and intricate
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
tryed this course dost thou run to the Word when other counsellors fail thee and canst thou not from thine own experience put to a seal to this truth The Word of God enlightneth the eyes and maketh wise the simple Psal 19.7 8. Hitherto we have especially spoken of a transient occasion and what use may be made of providence for a right improvement thereof in reference to some particular act or end Now let us add a word for discovering how far providence may be helpfull for constituting us into a permanent state and relation and here we must only speak of such a state and condition as falleth under our choice for otherwise we need not wait for a call nor enquire after a warrant we being already determined and placed into such a condition and standing already under such and such a relation which obligeth us to the performance of such and such duties thus we are born children subjects heirs c. And here providence doth constitute and actually and de facto invest and place us into such a station antecedently and previously to our deliberation choice and consent But as to the former case we answer that providence albeit it may invite open a door and offer a fit occasion for entring into such a place calling and state as falleth under our election and choice and where our consent must go before our being invested therein and some qualifications are required whether moral as the consent of and a call from others who are concerned or physical as parts ability and dexterity to discharge the same aright though I say providence may thus concur yet it cannot directly formally and of its self constitute and instate us into such a place and condition But as we must walk by another rule in the discharging of such a place so we must another and better warrant for our entring upon and undertaking of it thou must not invade another mans right though thou hast an opportunity offered for doing it successfully neither must thou passe over that order and method which the Word of God and the laudable laws and constitutions of men have appointed though thou hast no competitor who can lay any claim or plead a right to such a place But those steps being observed providence may be subservient and in some respect directive and so far point out thy way that thou canst not slight that invitation from providence without sin But still remember that providence must not go alone though a providential call be required yet it is not sufficient Providence may open a door at which if thou enter in thou must take heed to thy steps least thou dash thy brains against the lintels of that door Thou must have a call both from God and man from within and without concurring with the call of providence otherwise thou shouldst not hearken to its voice as if it seem to call thee 1. to any place or condition not warrantable and lawfull 2. without the consent and concurrence of them by whom thou shouldst enter 3. contrary to thy inclination and for the discharging of which thou art not qualified c. But you will say we cannot expect an extraordinary revelation but the Lord having appointed in his Word and in the general determined there what stations and callings are lawfull and what not he hath left the particular determination thereof to providence so that we cannot expect to meet with no other call and thus must think that God by it doth call us to determine and apply the general rules of the Word to such a particular exigence and finding these to agree we may judge that joint testimony to be the voice of God pointing out our way Ans If by providence be meant all these steps we must tread in our entry to such a place and station all the conditions transactions and qualifications which are required we do not deny that the call and invitation of providence fitting and preparing all these requisites and opening a door for improvement of them may suffice for determining and applying to our case the general rules held forth in the Word and we should look upon it as the call and voice of God which we should not reject or resist but if by providence there be not as usually there is not any other thing meant but a fair opportunity of entring into such a place and station with facility and successe thou mayest for thy tryal meet with such an occasion which thou shouldest not set up as a rule and make it thy warrant but shouldst rather resist it as a temptation and turn away from it as a door set open to sin And albeit he law and appointment of God manifested either in his Word or by his work on our hearts be the first radical and regulating principle which ordaineth authorizeth and appointeth such and such callings employments and relations to be amongst men yet as to the entrance unto and the investing of such and such persons in such particular places and stations a call from man together with the observance of that order and way appointed by man is necessary yea it is the very basis and foundation and as it were formal reason which doth install and constitute a person into such a place and under such a relation so that now he may and ought while formerly he might not discharge the several duties belonging to such a place and station and flowing from such a relation We have spoken to this case for the most part in an abstract way having seldom made any application to the subject mater which occasioned this enquiry but it is no difficult work to collect from what hath been said how we should frame our prayers in reference to providential dispensations in so far as we may not make providence a rule of our actions neither must we make it a copy and directory for our supplications Praise be to him who hath not left us to such blind and dumb guides who neither know nor can point out to us the way Ah! let us pitty poor Pagans who have no other Bible but the volum of creation and providence which is often sealed so that they cannot open it and read and often it is blank and hath not light to impart or else it s written in such dark characters that few or none is able to read understand Though the works of God do speak yet they often give an uncertain found But we have that clear and sure Word of truth for our direction which we may safely follow and whereupon we may securely rest The Sun-light of one single precept or promise is of more use for our direction then the glistring of may constellations of providence The night is past of us and though all the stare disappear and hold out no light yet we on whom the Sun doth shine have no cause to complain as if we were lest in the dark And as the Word is 1. a clear infallible and never-erring
with (n) Thom. 22 q. 83. art 4. in corp Omnes orationes nostra ordinari debent ad gratiam gloriam consequendam quae sosus Deus dat c. Cajet in locumâ— negat orationem non ordinatam ad consecutionem gratiae esse simpliciter orationem vel actum religionis Thomas and Cajetan whose words if rightly understood may admit an orthodox sense albeit to the first view it would appear that they denyed that temporals should be askt But (o) Guido de Ba. super lecreto part 1. dist 95. § Presbyteros cit sola aeterna petâ—nda esse decens enim est inquit ratiouabile ut ista-petantur a Deo non transitoria caduca sed part 2. causa 12. q. 1. § habebat docet temporalia esse petenda quo modo in quem finem vid. loc Guido de Baisio hath here fallen into such a manifest contradiction that I know not what can be said for his vindication but leaving that task to those of his profession we shall only propound one or two objections which might as we conceive stumble some weak ones Obj. 1 Object 1. We should be carefull for nothing for none of these temporall perishing things nor lay up for our selves treasures on earth nor take thought for our life what we shall eat what we shall drink or for our body what we shall put on it is pagan like to take thought for to morrow or to seek after these things Philip 4.6 Mat. 6.19 25 28 31 32 34. we must not labour for that meat that perisheth but only for the meat that endureth unto eternall life Joh. 6.27 and were it not to mock and tempt the great God and to prostitute one of his ordinances taking his name in vain if we should pray for such things for which we may not take thought care or labour Ans These and the like Scriptures do not cannot condemn all sort of care and labour for these things not a moderat orderly and subordinar care and labour for and provision of them for that is frequently enjoyned as a duty and hath accordingly been accompanied with successe and a blessing as we ought to be fervent in spirit serving the Lord so we must not be slothfull in businesse that concerneth the outward man Rom. 12.11 we should follow our calling and may work with our hands that we may have lack of nothing 1 Thess 4.11 12. yea and if any man do not care and provide for his family he is so far and in respect of his negligence which the very light of nature doth condemn worse then an infidel 1 Tim. 5.8 And thus we may well retort the argument what we may (p) August ad prob de ordeum hoc licer orare quod licet desiderare epist 121. desire care and labour for that we may pray for we may not put our hands to that work on which we should not ask a blessing and praise him when he followeth our labours with successe all care then is not forbidden but a carnall immoderat distrustfull excessive perplexing and soul-destroying care anxiety and labour when thus we seek these outward things and make them our idol when we prefer them to the Kingdom of God and dote upon them as necessary things which we cannot and will not upon any tearmes want this is a pagan-lik sin to be abominated by all who beleeve that there is a life to come and it is the bane of our profession that so many titular Christians do rather serve Mammon then the true God Obj. 2 and prefer the trifles of a perishing world to the uncorruptible and undefiled inheritance Object 2. That which we most desire and covet may prove most hurtfull and noxious to us (q) Evertore dom ostotas optantibus ipsis Dii faciles nocitura toga nocitura petuntur Militia ergo quid optandum foret ignorasse fateris Juven Sat 10. divitiae multis exitio fuere honores complures pessunaederunt regnorum exitus saepe miserabiles cernuntur splendida conjugia nonnunquam domus funditus ever terunt c. Thom. loc cit art 5. ex M. Val erio riches honors and pleasures have often occasioned not only the eternall ruine of the soul but also the shame misery and bodily ruine of who have enjoyed them in greatest aboundance Were it not then best and safest not to pitch upon any of these things but to hold in the generall casting our selves over upon the Lords holy and wise providence what he may make choyce of that which is good and expedient for us to have and enjoy Ans I have often with admiration called to mind the opinion of (r) Apud Platon loc infra citando though Plato there bringeth in Socrates speaking yet it s known to them who are acquaint with his wayof writing that be maketh Socrates expresse what be himself would say and did aprove some do cite this opinion from Thomas and Thomas from M. Valer. and all ascribe it only to Socrates but â—e who will goe to the first sountain will see that Plato was also of that judgment yea there may be some question concerning Socrates what was indeed his opinion he being only by way of supposition and because of that kind of writing by way of dialogue mentioned the work and words and often the maner and opinion being only Plato's Socrates and Plato concerning this particular their modesty and self-denyall and resigning themselves wholly over to divine disposal they would not prescribe to the Lord as not knowing what in particular to ask and therefore would only in the generall pray that â—od would give what is good O! how should such a consideration as this humble us who are often so particular and peremptory in our carnall desires that Fachel-lik we must have them satisfied or esse we must die through impatience and discontentment Many Pagans shall rise up in judgement against this generation and condemn it because of its worldly mindednesse O! If we did trust more to the Lord and were lesse peremptory in our desires after these things our earthly portion would be greater better and more secure and our way to the heavenly inheritance more easy sweet and safe yet we do not condemn the examples of holy men set down in the word nor the constant practice of the Saints who in their Prayers have named such particulars as they conceived to be needfull and convenient for them what others have done in this kind we may and ought to do we have particular promises concerning such and such temporall mercies and expresse commands to ask such and such mercies and therefore we may ask and name the mercy we stand in need of only let us ask with submission and in dependance on the wisdom love and care of our Father and in subordination to the one thing necessary and though we know not yet our Father knoweth what is good and expedient for us and he hath promised to give
hope well but to whom we are obliged to wish and desire good things whether we have any ground of hope as to them or not So 2. our charity will be too large if we extend it to every one without exception we may not indeed passe a sentence concerning the final state of any man though never so wicked yet there be too many of whom we have no ground to hope well And 3 if we might hope well of every one why not of all if of this and that Pagan and profane man why not of all 4. We will find the Apostles wish grace unto and pray for whole Churches and incorporations though they did not think that all and every one amongst these multituds should be saved yea though they had ground to fear the worst of many of them as we may see 1 Cor. 3.3 4. and 5.1 and 6.8 and 11.21 30. Gal. 3.1 c. But (d) Musc on Joh. 17.9 Musculus his distinction is more subtile while he affirmeth that we may not as Christ would not Joh. 17.9 pray for the world though we should pray for all mortals and for all and every one in the world We will not exagitar these terms and enquire what the world as to the present case can import beside all men and women in the world or all mortals as he speaketh neither will we exaggerat what is brought by that reverend Divine by way of (e) Nec Christus pro mundo 1. e. filiis lujus seculi oravit nec Apostolus petit ut pro mundo orâ—mus aliud est simpliciter pro omnibus hominibus aliud promundo orare sicut aliud est omnes mortales diligere aliud diligere mundum nos ignoramus quinam alli sint c explication but the meaning as I conjecture is this that we may speak of the reprobat world either (f) Which he exprâ—sseth by the world formally as such and as it is hated and rejected of God and under that consideration and reduplication they are neither an object of our love nor prayers or we may speak of the reprobat (g) And thus he calleth them all men in the world or all morâ—aâ—ls materially that is of these who are wicked abstracting from the decree of reprobation and looking on them as men of one common stock and having the same nature with us as they are our brethren neighbours c. and thus we are obliged to love and pray for all men and this distinction being thus understood and I know no other sense that can be given to it agreeth as to the first member with what we said Concl. 2. and as to the Second branch with this present conclusion Now we come to propound some arguments for confirming the point 1. If we may pray for abâ—minâ—ble Nero's and such as were in authority when the Apostle wrot that first Epistle to Timothy I would know the man for whom we may not pray but the Apostle exhorteth us to pray for Nero and sworn enemies of Christ who then did govern quot quot enim erant illo tempore saith (h) Calvin in 1 Tim 2 1. Calvin Magistratus totidem erant quasi jurati Christi hostes and the learned Beza though he interpret the particle all 1. v. indefinitly yet when he cometh to the 2. verse he granteth as much as we plead for the church (i) Quâ—t erant eo temporemagistratus tot eâ—ant ecclesiae hostes penâ—â— Romanos infideles erat summa rerum Jubet autem Paulus nominatim illos in precibus comprehendi sed quid sâ— tum Julianus Apostata imperasset nempe hic unus erat ex corum numero pro quibus precandum non erat Beza in 1 Timoth. 2.2 saith he then had as many enemies at there were rulers and magistrats for the sword was in the hands of Pagan Romans and yet Paul commands that they be named in our prayers and he asketh what if Julian the Apostat had then been Emperour And answereth that this one man would then have been excepted That monster of men Nero and his wicked counsellors and parasites must be prayed for and only such as have committed the unpardonable sin against the holy Ghost of whom we spak Concl. 4. may be excluded from our prayers Hence 2. From this concession we would argue if we must pray for all Magistrates and thus for all individuals of one rank why not also for all of every other rank and thus universally for all mankind Whatsoever ground can be pretended for not praying for all individuals of other ranks and degrees of men hath as well here place and therefore since they are not concludent in this neither are they in any other case for as we cannot think that all the world will be saved so neither that all Magistrates will be saved not many wise men not many mighty not many noble are chosen 1 Cor. 1.26 27. they are exposed to greater temptations then others and it is no small mercy to have the feet kept from burning while we (k) Prov. 6.28 walk upon hot coals c. But Beza confesseth and the text it self in terminis saith that we should pray for all in authority and 1. It were ridiculous here to run to the distinction of ranks and persons because here the rank is specified and all in it named 2. This is not only asserted but proven and a reason that extendeth to all Magistrates annexed viz. that under them we may lead a quiet and peaceable life in all godliness and honesty Ergo. 3. We must pray for all to whom the Lord peradventure will shew mercy but for ought we know the Lord may shew mercy and give repentance unto the most vile and wicked men on earth unto a Manasseh unto a Paul c. unto bloody and cruel perse cutors unto these that are in the snare of the devil and are taken captive by him at his will 2 Timoth. 2.25 26. You will say we know the Lord will not shew mercy to all men only a few are chosen and shall be saved Mat. 20.16 Luk. 13.23 24. c. Ans 1. We know from the Word of God that the number of the Elect is small and that few shall be saved comparatively and in respect of them who shall eternally perish 2. By experience and judging by the rules and characters held forth in the Scriptures we may know that few in every age have been saved Yet 3. We know not whatever may be our fears that the Lord will not shew mercy to this present generation that now the Lord will not fulfill that promse Ps 2.8 to give to Christ the heathen for an inheritance and the uttermost parts of the earth for a possession that now in thir last dayes the Lord will not accomplish that word Isa 2.2 3. Micah 4.1 2. and establish the mountain of his house in the top of the mountains and exalt it above the hills and make all nations flow unto it who
Christi existimari potest in quibus tam como unis orat notitia Messiae venturi aâ— apud nos Christi jam nati â—xâ—ra illum vero populum qui sideles erant apud gentes justi vel illuminati fuerunt divinitus per Angelum Vel notitiam fidei per homines acceperant id fieri non poterat niâ— vel quio à Judais eam acciperent vel per traditionem in aliquibus familiis conservatam At sine notitia Mediatoris futuri fides Judaeorum non communicabatur quae ex traditioâ—e Patriarcharum simul cum notitia veri Dei conservabatur apud eos in quibus conservabantur vera Religio â—ides unius Dei Lâ—g loc cit § 101. And albeit Thomas doth think that in some case an implicit faith may be sufficient viz supposâ—ng some of the Gentiles to have been saved to whom no revelation of this mystery was made which yet he doth not absolutely affirm and though he say that these amongst the Jews whom he calleth minores had but velatâ—m cognitionem de Christo venturo which he supposeth to be an explicit knowledge of the Mediator 22 quaest 2 art 7. ad 3. in â—orp Yet elsewhere he pleadeth for the necessity of an explicit faith in Christ as while he maintaineth that faith which is necessary to salvation consistere in duâ—bus viz. in vera cognitione Dei mysterii incarnationis 22. quaest 174. art 6. in corp And while he affirmeth that articuli fidâ—â— non creverunt quoad substantiam licet quoad explicationem sâ—cundum successionem temporum vicinitatem ad Christum 22 quaest 1 art 7. in corp quaest 2 art 7. item â— part quaest 61. art 3. ad 2. Scotus Bannez Becanus and Lugo cited on the margent There is another distinction which may also be here alledged for clearing the present question It is one (g) Aliud est petere in nomine Christi aliud dare concedere vâ— virtute ejus vel potius ut infra addit aliud virtute Christi impetrare Toâ—et com in Joan. cap. 16. thing saith Tolet to ask in Christs name and another to obtain for his sake or as Bannez speaketh it is one (h) Aliud est fidem Christi esse necessariam aliud siue Christo non esse salutem vel justificationem Bannez loc cit pag. 192. Concl. 3. thing to say that faith in Christ is necessary to salvation and another thing to say that salvation is impossible without Christ And in this sense also may that distinction of Lugo which he bringeth from Augustine be understood We must saith he put a difference between the faith in Christ as the Object (i) Alia est sides Christi ut objecti seu ut loquitur â—ugustâ—nus qua Christum credimus alia est sides Christi uâ— causae meritoriae sâ—u quam pâ—r Christum accepimus viz fides explicita unius Dei remuneratoris quam â—atuit essenecessarium necessitate medii propter ilâ—uà Pauâ—t ad Heb. 11.6 oportet c. hanc fidem statuit esse supeâ—naturalem infunâ—i ac dari propter Christum quamvis ipse Christus ignoretur loc cit disp 12. sect 5 â— 108 sect 4.885 disp 13 sect 3 § 5 〈◊〉 vid etiam sect 1.2 2.5 disp â—â— and the faith of Christ as the meritorius cause or between that faith whereby we know and beleeve in him and the saith which we obtain for his sake and merit viz the faith of God as the remunerator of them that seek him of which Heb. 11.6 which saith he may be supernaturall and given for Christ to them who know not Christ but yet as we heard he denieth that ever any obtained salvation by that faith without the faith and knowledge of Christ as Mediator Albeit this distinction may be thus abused and too far extended yet however it be applied it cannot make for the Socinian cause but much against it as to the present case of prayer We grant that we obtain for Christ many things we do not ask and so not in his name for he doth for us and giveth to us exceeding aboundantly above all that we ask or think Eph. 3.20 We know not all our wants nor the mercies we stand in need of nay the prime and radicall the most excellent mercies both in nature and grace both our naturall generation and spirituall regeneration our life and grace which is the life of the soul are previous to our asking in faith and yet they are given to us for Christs sake which Tolet. (k) Multa magna Deus etiam non rogatus nec petitus concedit tam temporalia quam spirituatia bona doctrin a hac est Basil Clement Alex experientia ipsa confirmatur quis enim nostrum petiit a Deo animam corpus multa alia natu alia quis petiit ut Christianus fieret nemo tamen obtinuit sunt infinita hu jusmoai quae enim non rogatus Deus dat multo plura sunt quam quae rogatus concedit Tolet. com in Joan. cap 16. tom 2. col 192. though a Jesuit and it is some what rare to bear one of that sect to plead for the free grace and bounty of God previous to our works and endeavours confesseth adding the testimony of Basil and Clement and appâ—aling to experience but though we may obtain so many things from Christ and for Christ which we dâ— not ask in his name yet unlesse we know him and beleeve in him and improve his name whensoever we come to the Throne of grace we receive nothing for his sake but all our mercies must come to us by a common providence such as are not in Christ and never (l) Though they receive before they beleeve yet at length they must beleeve and acknowledge all to come from him shall be engraffed into that noble vine do receive nothing for his sake and therefore there is no ground from this distinction to think that Pagans who lived and died in the ignorance of Christ were saved by his blood for as (m) Dom. Bannez loc cit pag. 192. § est autem in hoc Bannez though he doth not affirme that the knowledge of Christ is necessary necessitate medâ—i well observeth the vertue and merit of Christ is applyed to none but by faith in his name Rom. 3.22 25 26 27 30. c. Nay every passage of Scripture that holdeth out the necessity of faith and how many be these do clearly show that all these places which speak of the impossibility of salvation without Christ do also intimat the necessity of knowing and beleeving in him as Act. 4.12 Rom. 5.15 16 17 18 19 21. 1 Cor. 15.22 2 Tim. 1 9. c. especially since the Apostle Act. 15.11 affirmeth that by the grace of the Lord Jesus we are saved even as they I have proceeded further in this argument then I intended but I hope it will not be
unacceptable to the reader who desireth to know something of the grounds and judgment of the learned concerning this intricat question we shall now only 1. point out some scriptures from which some judicious divines have and not without probability might collect that if not the whole body of the Jewish church yet some who were more eminent for knowledge and holinesse did pray in Christ's name 2. we will propound a distinction and 3. obviat an objection As for the first these and such like expressions seem to intimat that the ancient people of God did tender up their supplications in the name of the Mediator as 1 while they ask of God for his names sake Psa 25.11 Psa 79.9 if we look on Exod. 23.21 where Gods name is said to be in the angel which did conduct the Israelites which angel was the (n) Mal. 3.1 messenger of the covenant the promised Messiah may we not conceive that while they desired to be heard for the name of God they askt for his sake in whom Gods name saith (o) Diodat on Exod. 23.21 Diodati is said to be because he is of one essence and glory with the Father 2. while they desire an answer to their prayers for his mercies sake as Psa 6 4. Psa 109.26 might they not look to the Messiah in whom the bowels of mercy are opened to sinners 3. while they plead Gods faithfullnesse and truth as Psa 40.11 Psa 143.1 did they not plead in his name in whom all the promises are yea and amen 4 While they ask for Davids (p) And albeit they might mention the promites made to David and the kindness shewed to him yea and mention his obedience and sincerity as that which the Lord might be pleased graciously to remuneratin them they being in some sense his children and he their Father and governor and so might look to the promise Exod. 20.6 yet they could not ask for his sake as the meritorious cause the type must not thus rob the truth of his honour sake as Psa 132.10 did they not rely on him of whom David was a type would they run to the shadow and neglect the substance especially since the Messiah once and again is called David as Isa 37.35 Ier. 30.9 Eze. 34.23 24. the truth going under the name of the type why may we not think that they rather lookt after the typified David then him who only was the type and figure 5. while they prayed the Lord to hear for his own sake thus the Lord promiseth and they accordingly might have prayed him to defend Jerusalem 2 King 19.34 where by way of explication is added and for my servant Davids sake viz. for him whom David did typifie thus also we have that same phrase expounded 2 King 20.6 Isa 37.35 and may not he be said to be the Fathers own Who is the brightnesse of his glory and the express image of his person Heb. 1.3.6 Hezekiah hath his recourse to him as his cautioner and undertaker and David runs to him as his Surety Isa 38.14 Psa 119.122 But you will say what ever truth may be in such a commentary upon these places yet none of them do expressly and convincingly hold out the point Ans 1. It cannot be imagined that the Jewes who did see Christ afar off and whose light in comparison of ours was but darknesse should speak so distinctly and expressly of Christ as we who live in the dayes of the Gospel 2. As of sermons so of prayers for the most part we have only some brief notes set down in the Scriptures and therefore we may not conclude what was not spoken from what is not written so that if we would know how the ancient people of God did tender up their worship to him whether in the name of a Mediator or not it seemeth a surer and better way to survey all the Scriptures of the old Testament which speak of his person and offices then to confine our inquiry to these few and brief parcells of prayers recorded there But since so much weight is laid upon an expresse text let us look on Dan. 9 17. Where the Prophet prayeth thus O! our God hear the prayer of thy servant and his supplications and cause thy face to shine upon thy Sanctuary that is desolat for the Lords sake After which manner and in the same words we Christians to this day use to pray while we expresse our dependence upon the merit and intercession of our blessed Saviour and why should we conceive that Daniel using the same words did not express the same thing Albeit there be 1. thus so many several expressions in the prayers of the ancient people which may have relation to Christ yea 2. though there be so many clear predictions of his Incarnation Passion c. And 3. although some eminent Beleevers might expresly offer up their prayers in his name yet for ordinary and as to the body of Beleevers we need not speak of the rude and carnall multitude who rested on their outward oblations and lookt no further then sense could reach We think with (q) English Divines on Joh. 16.24 Tolet Cajetan ibid Calvin Mayer Diodati c. judicous Divines that they did not use to express the name of Christ of the Messiah or of the Mediator in their prayers albeit relying on his merit and satisfaction they expected to be heard and thus they did not ask formally and expresly in his name but virtually and really and therefore our Lord in that perfect pattern of prayer which he taught his Disciples though between as it were the Levitical and Gospel way of worship yet did not enjoyn them to ask expresly in his name And that place Joh. 16.24 which may be objected against their praying in the name of Christ doth only serve to clear this distinction for it may be supposed that Christ there doth not simply deny that his Apostles had askt any thing in his name could these who knew him to be the Saviour of of the world draw near to God in any part of worship not relying on him but he denieth that directly expresly and by name they had askt any thing for his sake although after the former maner of worship they had askt in his name viz. virtually implicitly under types and shadows Hence (r) Cajet loc cit Cajetan calleth that maner of invocation viz. expresly in his name which he prescribed to his disciples a little before his death and to all the true Israelits to the end of the world notum orandi modum But though the main scope of that place be to hold out these two different wayes of asking in his name the one formerly followed the other now prescribed yet it may rationally be thought that our Lord there doth also upbraid them for living too much by sense and that being too much taken up with his bodily presence they had too much neglected the spirituall improvment of his Mediatory office Albeit
him with his free Spirit and that he would not utterly take away his holy Spirit from him that his mouth which for want of the breathing of the spirit for a while was slopt might be opened again Psal 51.12.11.15 What we are now to say concerning the help and assistance of the Spirit may be comprehended under thâ—â—â— three â—cads 1. We will bring some reasons holding forth its â—â—â—ssâ—ty 2. We will show how and after what maner the Spirit helpeth us to pray 3. How the motion of the Spirit may be distinguished 1. From satanicall suggestions 2. from the naturall motions of our own spirit sometimes pressing and drawing us to the Throne adding a word of application but reserving severall practicall questions to the cases Part 3. As for the first The necessity of divine help and assistance may appear 1. from our ignorance 2. from our impotency and inability 3. from our unwillingnesse and aversnesse and 4. from Gods justice and holinesse which otherwise would obstruct our accesse and acceptance 1. Then we are naturally blind and ignorant we know not spirituall things those most excellent and necessary things nay they are foolishness unto us untill the Spirit discover their excellency and our misery without them 1 Cor. 2.11 12 13 14. and therefore without the light and direction of the Spirit we cannot love and desire them nor pray for them what we (c) Ignotinulla cupidâ— know not we cannot love or prize Yea as to temporalls we are ready also to mistake and to ask a (d) Mat. 7.10 serpent in stead of fish and we are ready to be too peremptory in those foolish destructive desires We know neither what nor how to ask and therefore we stand in need of the help of the Spirit that he may teach us to pray as we ought and according to the will of God Rom. 8.26 27. 2. As we are thus foolish and ignorant so we are weak and impotent nay dead and without strength and cannot move one step towards God without his help untill he (e) Ezek. 37.6 blow upon those dry bones and put a new principle of life into them and then draw our heavy and dull though a little quickened and enlivened hearts up to the Throne of grace Eph. 2.1 Rom. 5.6 Ioh. 6.44 we are not able and sufficient of our selves to think one good thought 2 Cor. 3 5. nor to speak a right word none can beleevingly and with affections sutable to such an object say that Jesus is the Lord but by the holy Ghost Cor. 12.3 such corrupt trees as we naturally are can bring forth no good fruit Mat. 7.18 unto the defiled and unbeleeving nothing is pure Tit. 1.15 his heart and conscience being polluted his best things his prayers and sacrifices are naught and loathsom they are an abomination to the Lord Pro. 21.27 and 28.9 and therefore unlesse the Almighty stretch forth his arme for our help we cannot look up to him we have no oblation which we can offer to him not a thought or word sutable to his Majesty and greatnesse and the nature of that heavenly exercise nay though we were translated from death to life yet still we labour under so much weaknesse and infirmity that we neither know nor are able to ask what or as we ought unlesse the Spirit (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a metaphore taken from him who goeth to lift a great weight which he is not able to meve from the ground and another stands over against him withwhom joyning hands they tak up the weight together see Edw. Leigh in vec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help our infirmities Rom. 8.26 Prayer is too great a weight for our weak armes to lift but when we are pulling and tugging to no purpose then the Spirit cometh and (g) Particula enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad nes laborantes refertur quorum tomen vis omnis ab eo spiritu proficiscitur qui sicut nos penituscollapsos erexit ita etiam erectos regit Beza in Rom. 8.26 takes up the heaviest end and also upholdeth and strengthneth our hands for lifting the lightest and thus maketh the work sweet and easy to us the Spirit helpeth saith (h) Leigh loc cit Leigh as the nurse helpeth the little child who by it self can neither stand nor walk and thus by the hands of the nurse taking it by the steeves it is inabled to go as she directeth so weak Saints c. But 3. as we are thus blind and weak so we are unwilling wicked and obstinat We have much enmity against God and aversnesse from a communion with him the carnall mind is enmity in the abstract against God and spirituall things it is not subject to his Law and Ordinances neither indeed can be Col. 1.21 Rom. 1.30 Rom. 8.7 and how shall this enmity be removed and the foolish self-destroying potshard be made be made to submit to its maker and the rebel subject to make his supplication to the King only the Spirit of Christ dwelling in us can make us yeeld and lay down our weapons and resolve to fight no more against God the Spirit of adoption of enemies can make us sons and beget filiall affections in us that we with confidence may draw nigh to God and call him Abba Father v. 9 14 15.16 Gal. 4.6 4 Our acceptance and welcom depends upon the help and concurrence of the Spirit as weare enemies to God so children of his wrath haters and hated of God wa'king contrary to him and he to us Eph. 2.3 Lev. 26.23 24.27 28. Psa 18.26 O! but the Lord knoweth the mind of the Spirit and will accept those desires that are breathed in the heart by him Rom. 8.27 The Lord knoweth not our howling and crying he regards not our tears and prayers they are an abomination to him Prov. 28.9 Though all the spirits of just men made perfect and all the Angels in heaven would joyn with us yet they could not purchase accesse to us by one Spirit saith the Apostle Eph. 2.18 we have accesse unto the Father and â—â—ere is none beside him that can obtain an entrance for us It s true Christ is the door Joh. 10.7 but the Spirit must open the door and get us accesse he must take us by the hand and bring us to the Father and put acceptable words in our mouth yea after he hath made our peace with God and breathed in us the Spirit of life yet if he do not constantly actuar and quicken that principle our prayers will want life and â—eat and can no more â—e called spiritual sacrifices then the levitical offering untill (i) Lev. 9.24 sire which was of a heavenly descent was brought from the Altar to burn it 'T is true there may be much fervency and heat there may be much fire brought from natures furnace but that common fire is strange fire though it be brought from our own châ—mney yet it is extraneous and unfit for
motions of the heart and so ready to improve every advantage he getteth if we halt and stumble he will not fail to lay a snare before our feet that he may catch us he is waiting that he may joyn with the least distemper and to blow up the first spark of inordinacy that he espieth in our affections and the Lord in justice may suffer those to fall who did not look better to their steps Let us then (r) 1 Pet. 1.13 gird up the loyns of our mind and take unto us the whole armour of God that we may be able to stand against the wiles of of the devil and the violence of these principalities and powers Eph. 6.11 12 13. 3. The consideration of Satans power and malice should make us live in a continuall dependence on him who is stronger then this mighty one and who is able (Å¿) Job 5.24 to keep thy tabernacle in peace notwithstanding his fury and terrible assaults Though we must put on the whole armour of God yet above all the shield of faith wherewith we shall be able to quench all the fiery darts of that wicked one Eph 6.11.16 Faith engageth God in our quarrel and if he be on our side we are strong enough who ever be against us Rom. 8.31 we must prevaile and be victorious what can persecution tribulation and distress whether from devils or men do unto us nay saith the Apostle in all these things we are more then conquerors through him that loved us v. 35 37. 4. The danger we stand in from this cruel one should chase us in to God and make us frequently and fervently ask of him that he would limit and bind this mighty one that he would appoint his holy (t) Psa 91.11 12. angels to be a guard about our tabernacle and give them charge over us to keep us in all our wayes and whatever (u) Aquinas affirmeth that all the good we do proceedeth from the â—uggestion of good angels Sum 1. part quaest 114. art 3. in 3. ad 3. But the Author of that book de Eccl. dogmat having denied that all our evil thoughts do stow from the suggestion of Sathan doth by way of opposition more warrantably subjoyn that all our good cogitations and works do come from God cap. 182. Albeit we desire not in the least to diminish the Ministry of Angels nor simply deny that they may suggest good thoughts as well as the devil can suggest evil yet we conceive that the Scripture doth mainly and more expresly hold out to us their externall then inward Ministry in that they are sent to guard and protect the Saints from the violence of devils and men Yet not so as if all our externall far lesse those which are internall and spirituall mercies were dispensed to us by their hands or that such and such were deputed constantly to attend such persons but because the Lord doth employ when it seemeth good to him such and such Angels to minister to such and such Saints some particular mercies which at other times he doth imâ—ediatly bestow yea to the same persons without their ministry And since they may be thus employed to withstand the devil in all his assaults whether Spiritull or externall against us we may well pray that the Lord would employ them for our assistance in our Christian warfare against Sathan and his emissaries albeit 1. the work of grace on the heart in its renovation conversion and the in fusion of the principles of life be above their reach Creatura non potest create holds true as well in respect of the second as the first Creation And 2. though they may have some hand and be some wayes instrumentall in the exercise of our graces by uggesting good motions and pertinent motives c yet we must look over the instrument unto the Lord himself who only hath power over the heart and who of himself only can quicken enlarge and enable us for every good word and work Hence in Scripture our Sanctification in all its parts and their exercise is only and adequatly ascribed to the holy Ghost instruments be employed for our protection that he would not withhold his immediate influence without which all creature-watching will be in vain Psa 127.1 2. Though there were no other thing to stir us up to continue instant in prayer but the tyranny of Satan were not that alone a sufficient motive Ah! whether should the child run when it is pursued if not in to the Fathers bosom and to whom should it complain if not to him Prayer is a most necessary part of the christians armour and though it be last named yet it is not the least but haply it is put after the rest as having a generall influence and being necessary to all the other to sharpen them and to bind them to us and to actuat and strengthen the new man in exercising them and therefore we must not only pray but pray alwayes with all prayer and watch thereunto with all perseverance Eph. 6.18 He well knew what was necessary for us to ask who (x) Mat. 6.13 taught us to pray lead us not into temptation If Michael contending with Satan did see what need he stood in of divine assistance and therefore prayed the Lord to rebuke him Jud. v. 9. what need must we have to present that petition to God not that we should (y) Non cusus est Mâ—chael aâ—rocius maledicere Satana quam ut illum Deo cohibenduÌ„ traderet Calv. in Jud. v 9. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendred rebuk significat aliquid cum interminatione indignatione vel praecipere vel prohibere vid Edw Leigh crit sac in voo curse those cursed spirits but that we should earnestly beg that the Lord would bind and limit them and restrain their power and violence O! but a prayer-lesse Saint is weak and wanting such a necessary part of his armour he may be easily wounded and foiled 5. While we look upon our selves standing in the open field and exposed to the violence of these mighty and cruel spirits and while we behold all the legions of hell engaged and rageing against us O! how should we be affected with the astonishing goodnesse of God who all this while hath kept and preserved us and how should it melt our hearts to consider that while we was provoking God he was watching over us and standing for our defence that while we was working Sathans work he was guarding us against Sathans violence All honour and praise be for ever ascribed to our God who hath not given us over to be led captive by Sathan at his will that with Job we are not afflicted in our persons and estates that our hearts are not pestered with hellish suggestions and blasphemous imaginations and that we have been preserved from so many strong and subtile temptations for our peace within and without praise be to the name of our God But 4. Out
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
justice if then he find an impression upon his spirit to desert his duty and go to his closet and pray he may fear lest Sathan have a hand in it Thus while we are at (f) Thus he laboured to divert the people from attending to Christs Doctrine by a most specious but unseasonable confession that Christ was the holy one of God Luk 4.33 34. Thus also while Paul and those who were with him were at prayer he indeavoured to interrupt them by a fair testimony given to the Apostles and their doctrine by a possessed damsel Act. 16.16 17. If Sathan can steal away the heart from the present duty he careth not by what means prayer if we find some good motion suggested which doth distract and draw away our hearts from the present work if while we are hearing conscience press us to read if while we are attending our Masters business conscience call us to employ that time which is not our own in some religious exercise c. these and the like are unseasonable motions and cannot then proceed from him who hath appointed a season and fit time for every thing under the Sun and made every thing beautifull in its time Eccl. 3.1.11 But as he maketh his servants to reap in due season Gal. 6.8 9. he will also make them sow and bring forth fruit in the right season Psa 1.3 6. As to the effect Though satanical suggestions may be very violent and impetuous and forcibly press us to act yet they are fruitless they bring no provision for the work and for a right and spiritual way of performance they are like water poured out upon the rock not like the rain that falleth upon the valleys Sathans morsels do not feed the soul 1. Then it leaveth no heavenly and spiritual impression upon the heart it doth not enlarge and open it towards God nor stir up self-abasing and heavenly affections 2. Neither doth it give strength for doing the work to which it impelleth in an acceptable maner when the heart is thus stirred up to pray it will continue dead and cold in the performance for his motions often go no further then the imagination fleeting there and not descending to the heart to inflame it But 3. though they affect the heart as when they prevail they must do more or less they quickly evanish and do not abide though he would have us to work that he may ensnare us in the work of our own hands yet he would not have our heart too much fixed on any good work and therefore when we stretch forth our hands he with-draws his help and puts out his candle and the sparks he had blown up he is fitly in respect of his work compared to lightning Luk 10.18 it is an evanishing flash quickly gone which though it may awaken yet it doth not warm the traveller But 4. though it abide and all the while excite and press us forward yet it giveth no strength to do it is like a whip or spur that driveth the weary beast but addeth no help or assistance And though thus the work may be done yet the maner of performance must be dead and formal and as to the end and motives carnal and selfâ—ish and is it any wonder to see Sathan have a hand in such good works But thus we see that Sathan dealeth with the Saints as Pharaoh and the Task-masters once dealt with the Israelites who urged them to work and make brick but would allow them no straw or materials for the work Exod. 5.6 7. But 5. far less doth Sathans impression fit and dispose the heart for doing hereafter a good work flowing from his breath is infectious it rather deadneth and indisposeth then quickneth the heart and rather begetteth a prejudice against holiness then true love to it because of its power which then is not felt and beauty which is not seen and perceived Far less 6. is Sathans motion influential on the life and conversation if it do not encline and dispose the heart for duties of the same kind and nature it can hardly be imagined that it will extend it self further if praying now thus will not make thee love that exercise the better and fit and dispose thee for praying hereafter then though the Lord in his wise providence and for ends known to himself should give what thou thus desiredst that mercy would not prove a mean to increase thy love to him neither wouldst thou labour to improve it for him and lay it out for his honour far less upon this account wouldst thou take heed to thy steps as being loath to offend him and say with him Psa 116.9.12.14 What shall I render unto the Lord for all his benefits I will pay my vows unto him and in my whole carriage walk before him unto all (g) Col. 1.10 well-pleasing being fruitfull in every good work O! but the influence of the Spirit is soul-strengthning and enlarging it is fruitfull like the warm showers upon the mowen grass Psa 72.6 and like that water poured upon the thirsty Isa 44.3 4. As he quickneth and stirreth us up to do So he enableth and helpeth our weakness and infirmities Rom. 8.26 His influence is not partial it extendeth to the whole life and conversation to strengthen and establish us in every good word and work 2 Thess 2.17 1. To do 2. To do well And 3. to do every thing that the Lord commandeth if the Spirit help us to pray he will help us to pray well and love well Now a word of application Use 1 1. Be not puffed up because of some lively as thou didst think impressions on thy heart driving thee to thy knees and drawing thee to the throne but ponder what hath been thy carriage while thou camest before the King how thy heart was then enlarged and what influence that duty had upon thy life and conversation if thou didst vow and pay to the Lord c. Sathan can transform himself and then he is most dangerous and mischievous to the Saints a white devil is an ill guest Use 2 2. O! but take heed that this be not pretended and made a cloak for thy resisting and grieving the Spirit of God Though Sathan at sometimes be permitted to blow the coal that we may see to work yet he is out of his own element when he stirreth us up to our duty and seldom doth he meet with an occasion and opportunity in which he may gain by our prayers and religious performances and therefore unless his hand be manifestly discerned let us follow and entertain such a motion let us embrace and cherish what is good in it not perplexing our selves by enquiring from what hand it did come and though he did suggest it yet if we could guard against his wiles and devices following what is good in it but not for the ill ends proposed by him nor suffering our selves to be ensnared thereby we might thus disappoint and befool him making him hold the
end yet if then he did reflect or if after it is gone he would consider he might with (y) 2 Sam. 18.29 Achimaaz say that he saw a great tumult but knoweth not well what it was And 1. he will not find that God was it's object or if it did close with God yet in a philosophical way immediatly and not in the Mediator Jesus Christ 2. Not for himself or because of any beauty and excellency discovered in him there was much of self in it and it did flow rather from what was expected by being with him then by beholding of his face and enjoying himself such a one would rather have heaven without God then if these could be separated God without heaven 3. Though it come (z) A soul thot hath not delight in the exercises of Gods worship may yet find delight while imployed in them arssing from some selfish and carnal motives through an ordnance yet it is not in the ordinance there goeth not alongst with it a discovery of the beauty and amiableness of holiness neither is the heart engaged to love and delight therein But any love to God or to his work and service which they seem to have is selfish viz. because therein something was enjoyed that was pleasant to their taste and the heart was thereby raised up to expect some sort of pleasures hereafter and to escape wrath and judgment but they come not the length to rejoyce in the exercises of religion because God was thereby honoured and thus their joy is not a God-exalting and God-loving but a self-seeking and self-delighting joy But supposing that while we compare transient acts together it were hard to shew the difference between such temporary flashes and that more solid joy which floweth from an inward and abiding principle created in the heart and elevated in its acting above the sphere of nature by the sweet breathings of the Almighty What if the Lord to stay our curiosity and to stir up our diligence that we may not rest upon any measure here attained c. would not clearly reveal and in his word discover it and experience here can have no place if we speak of that special tast which only they get who are to get no more since from that state they fall head-long into the blasphemy against the holy Ghost it may banish anxiety and satisfie us that in their properties and effects they much differ as 1. that temporary flash doth not purifie and change the heart 2. it doth not make us love God for himself nor fall in love with the beauty of holiness 3. it maketh not a man deny himself 4. it doth not abide c. You will say the Saints themselves often complain Obj. that the Lord quickly withdraweth the comfortable sense of his presence that they do not alwayes (a) Ps 34.8 tast and see his goodness and beauty that he often hideth his face and they do not tast that joy and sweetness in the ordinances which they have formerly found many a poor soul may with Bernard say heu Domine Deus rara hora brevis mora Ans Yet it is not such a stranger to them as to others Ans though it go yet it will come again and from time to time renew its visits and it never so withdraweth but it leaveth some pledge behind it till the marriage day and then there shall be no more a separation and departing the Bridegroom shall never withdraw his countenance neither shall he any more with-hold this Jewel yea and during the time of espousals there is a difference between that claim the bride hath to it and the title which any other can pretend and that in respect 1. of her right unto 2. estimation and 3. enjoying of it For 1. it is her allowance her husband hath left it to her in his legacy Joh. 16.22 Secondly it is not such a stranger to the Saints as to others who when they think they have it get but the shell and casket they do not truly enjoy it only they think and seem to have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 8.18 Thirdly it is better secured to them no man can take it from them and they cannot themselves so lose it that they shall not sind it again if they will ask and make enquiry for it Joh. 16.22 24. Fourthly when they have it they prize and esteem highly of it Fifthly they labour to maintain and cherish it Sixthly it is their affliction to want it and they long for it And seventhly they diligently seek after it in the use of every ordinance But it is not so with carnall hearts it is 1. a mystery and 2. for the most part a matter of mocking to them they do not 3. prize it nor 4. long for it and if it come 5. it surprizeth them in any ordinance as it were at unawares and then 6. they undervalue it and 7. do not labour to retain it and thus 8. it quickly vanisheth and passeth away never to return again and the latter end is worse with them then the beginning 2 Pet. 2.20 21 22. But to return 5. It were no difficult work here to multiply particulars as 1. If such motions come regularly and in the use of the ordinances if while thou art waiting and longing for the breathings of the Spirit if it blow upon thy garden while thou art saying awake O north wind If fire fall on thy sacrifice as it did upon Elijahs 1 King 18.36.37 38. thou mayest safely conclude that it came from heaven 2. If these motions be followed with sutable engagements and promises if as we are moved and stirred up to do good so we are carefull to do and make conscience to follow that motion and if as we promise and pray well so we live well and are circumspect in our walk we do not go to work by fits and starts but keep a constant course in our walking with God and praying to him here there is a concatenation if one link of this golden chain be broken the whole becometh useless yea loseth its name and nature it is no more gold but tinne or brass He cannot pray well who doth not live well è contra But 3. the work of the Spirit is sometimes so signal and remarkable that it bringeth a full and clear evidence with it as 1. when it is so notable and eminent that it elevateth the soul above the sphere of nature and thus by his work it self the Lord discovereth his hand 2. Though the work be not so eminent and ravishing yet it may bring alongst with it a torch in its hand to let us see the place from which it came and thus the Spirit witnesseth with his work and whether his finger be discovered the one way or the other whether he thus work or witness we need not an additional testimony to confirm what he hath deponed There will then be no place for this case 6. We might here
apply most of the characters brought for clearing the former quaeree concerning Sathans suggestions which here will be as discriminative as they are there as 1. if these motions be spiritual as to the motives and end they cannot flow from nature for no (b) Nihil agit supra sphaeram activitatis agent can act beyond its own sphere 2. If they stir us up to do in a right maner c. we will not resume the several particulars only let us presse the last a little further Now the motions of the Spirit do manifestly differ from our natural motions as to their effect upon the heart For 1. they being weak as we have shown Chap. 3. they can make no lively impression upon the heart nor engage the affections and thus they are often choaked and repelled yea albeit when they as in Jehu are animated by self-interest and base carnall ends Sathan also obstetricating and putting his to hand to help forward the work albeit thus they become violent and impetuous yet they are helplesse though they presse the heart to yield yet they furnish no strength for doing in a sutable and spiritual maner though they may add vigour to the outward man in its natural actings and thus also there may be a habit facility and gift acquired for producing the like acts hereafter yet the heart is no whit bettered nor thereby made to fall in love with the beauty of holiness the doing of one duty thus doth not fit and prepare the heart for doing better and more spiritually hereafter but rather indisposeth it by habituating it to do in a formal carnal maner O! but the Spirit of God is the Spirit of power 2 Tim. 1.7 who as he exciteth us to do so also assisteth us in doing and enableth us to do well and in an acceptable maner he helpeth our infirmities and supplieth our weakness Rom. 8.26 1 Pet. 5.10 Colos 1.11 He maketh us beleeve and then speak he will stir up faith to act and thereby fit and prepare the heart to pour out its desires to God Ps 116.10 It s true the Saints may meet with streitnings and ly under much deadness when the spirit begins to move but even then they meet with secret strength and assistance whereby they are supported to hold our and not give over nor to yield to the contrary suggestions of Sathan and the flesh and therefore we should not alwayes measure the Spirits help by sense feeling but when thus it cannot be so sensibly discerned though it truly be afforded yet we cannot make use of it as a mark and sign for clearing the present case till in the issue this mist and darkness be dispelled 2. Then wait and the vision shall come it shall not tarry ere it be long ye shall discern his hand to your comfort and find a sweet sent and savour left upon the heart behind him when he cometh he will leave some myrrh upon the handles of the lock which will make our fingers drop sweetly Cant. 5.5 Lastly as natural motions do not positively amend and make the heart better so neither do they negatively amend it or make it less evill as they add no good to it so they take no evil out of it though the acts of sin may be restrained yet the habits are not debilitated though the streams be stopt yet the fountain still abideth full though some branches be cut off yet the bulk and root suffereth not prejudice but may be all the while growing and enlarging it self O! but the Spirit helpeth with might in the inner as well as in the outward man he helpeth us to do not only some outward acts but also to pull down the strong holds of Sathan and every imagination and high thing that would exalt it self against God Eph. 3.16 2 Cor. 10.4 5. When the Spirit once beginneth to breath upon us then sin in root and branches must like the house of (c) 2 Sam. 3.1 Saul after David did come to the throne daily wax weaker and weaker Vse 1. You have need to (d) 1 Joh. 4.1 try by what spirit ye are acted and led Use 1 and from whence the fire is brought that burneth your sacrifice all is not gold that glisters if your treasure be filled with brass in stead of good coyn you are undone the most miserable have something that looketh like current money wherewith they rest satisfied but when they bring it to the market they are sent away empty the worst of men have not only had some good motions some light and pressing convictions but also good affections some pangs of sorrow and repentance and some flashes of zeal joy and holy desires carnal men will have their fits of seeming devotion and their good moods you may look upon Cain complaining and lamenting his misery Esau weeping for the blessing Ahab humbling himself Felix trembling Judas repenting and confessing his sin Jehu in his zeal for the Lord destroying idolaters Herod and the stony ground hearing the Word gladly Balaam desiring to die the death of the righteous c. And therefore as ye would not be deceived in a business of such concernment put the matter to the tryal 2. Here is matter of praise to God unto all eternity Use 2 O! let us (e) Ps 103.1 call to our soul and summon all that is within us to joyn in this work let us invite the holy Angels to assist us yea let (f) Ps 69.34 heaven and earth sea and land with all their hosts if they had a tongue to speak joyn with us in praising our God for this his mervellous loving kindness towards the sons of men that he will give his Spirit to be our leader and guide our helper and comforter to awaken and quicken us when we are dull to corroborat and strengthen our fainting spirits to help and assist us in our work to comfort and refresh us when we grow weary and thus every way to help our infirmities O ye dull faint weak and disconsolated ones consider what a master ye serve and turn your complaints into songs of praises But remember that abused mercies exceedingly provoke the nearer the Lord draws to us in his kindness if we prove unthankfull our punishment will be more heavy and grievons Let us then look on the warning to the people of Israel concerning that Angel the great Angel of the Covenant who should conduct them to the promised land as if to day it were made to us in reference to this our blessed leader and guide to the heavenly Canaan Beware of him and obey his voice provoke him not least he pardon not your transgressions for my (g) In quo nomen Dei veraciter est quia verus Deus est Gloss interlin in loc name is in him saith the Lord Exod. 23.21 PART II. Of the qualifications of an acceptable prayer ALbeit the levitical Priesthood and material sacrifices did cease and those shadows (a) Heb. 8.13 evanish
statuit orationem comprehendere septem quae hoc versiculo continentur 1. ad Quem 2. Quis clamat 3. Cur. 4. Quomodo 5. Quando 6. Quid. 7. Vnde name some few as being most necessary or most slighted and neglected and upon which the rest do hing and will not readily be wanting when conscience is made of the other among which faith being the most proper and deserving a more full discovery we shall speak of it at greatest length But for our more clear and distinct procedure the qualifications and requisits of prayer may be divided into three ranks 1. Some are previous and antecedent 2. Some are concomitant and belong to the performance of the duty and must go along with it 3. Others are consequent and must follow after CHAP 1. Some antecedent and previous conditions of Prayer which should be observed before and While we are drawing nigh the throne of Grace As 1. some enquiry after our state 2. Circumspection in our walk 3. A praying disposition and spiritual frame of heart 4. Preparation 5. Right ends Psal 50.16 Vnto the wicked God saith What hast thou to do to take my covenant in thy mouth c. Jam. 4.3 Ye ask and receive not because ye ask amiss that you may consume it upon your lusts Psal 10.17 Thou wilt prepare their heart thou will cause thine ear to hear c. BE not rash with thy mouth either (a) As expositors upon good grounds extend the word see Diodat annotat on the Bible in fol. Amsterd an 1640. English Divin Pemble Cotton in vowing or praying and let not thine heart be hasty to utter any thing before God Was the Preachers caveat Eccles 5.2 which should be carefully heeded by us in all our addresses to God and may be laid as a foundation to what we are to say here none will draw nigh to the King but as he will labour to order his words when he is admitted to speak So he will premeditate not only what he should say but also who he is that thus taketh upon him to interceed and deal with such a honorable person But ah how few do thus prepare themselves to meet the great King And hence too many through their negligence irreverence and precipitancy in the worship of God in stead of a sweet savour do offer up to him the sacrifice of fools Eccl. 5.1 But that our service and oblation may prove acceptable let us prepare for that work which is so far above us and for which we are so unfit and unsufficient 2 Cor. 3.5 And 1. we would look after the qualification of the person what is thy condition and state and under what relation thou standest towards God whether the old enmity be yet removed and whether thou who goest to knock at the gate of heaven be a friend or an adversary a son or a stranger not as if thou shouldst alwayes dispute and question thy state but that thou shouldst bring thy state to the touch-stone and try and (b) 2 Cor. 13.5 examine whether thou art in the faith and thus once put thy relation and spiritual condition out of question which may be a constant and abiding ground of confidence and encouragment to draw nigh to God untill some new storm either raised by Sathan or flowing from thine own bowels do blow out that light till either thou sin away that evidence or the enemy steal it away from thee But it concerns us much to know our interest in God and that we are in a state of favour and friendship lest he prove a consuming fire and we as stubble if we approach to him in our sins Albeit the Lord be no respecter of persons yet the prayer of the (c) Which Socrates though a Pagan did acknowledge see Baldwins moral Philos book 9. ch 5. wicked is an abomination unto him and the prayer of the upright his delight Prov. 15.8 He who will not hear sinners Joh. 9.31 yet will not send the righteous away empty Jam. 1.16 For albeit in mater of justice we may not ask who nor respect the persons of men we must not show favour to our nearest relations no not to the poor Exod. 23.3 Lev. 19.15 yet in bestowing of courtesies and in acts of bounty meer-pleasure and good-will the consideration of the person may well have the first place Psa 16.3 Gal. 6.10 If sinners could carry their suit in point of equity and justice the Lord would do them no wrong he would not send them away empty but since none not the best of men is able to maintain such a plea but he of his meer mercy doth give to whom he will shall he be unrighteous in shewing favour to his servants while he refuseth to satisfie the desire of strangers and enemies Hence The first ground of the point is because our duties and services 1. Reas our good works and prayers cannot merit and deserve any good from God they cannot justifie our persons nor procure a pardon for our offences how then shall they be able to purchase new favours The popish doctrine concerning the merit of our works and our justification thereby is detestable it s a soul-destroying dream of Proud Pharisees the fruit cannot make the tree good but the tree must first be good before it can bring forth good fruit Mat. 7.17 Thou canst not pray acceptably till thy heart be renewed till thou get strength from above and till a (d) See Part 1. chap. 9. principle of life be infused and the Spirit concur with it and help thee to pray according to the will of God Rom. 8.26.27 The Lord first (e) Cajetan his observaâ—ion which he repeateth on the place is the more remarkable because of the author he being a Papist Externa dem de internisdicendum oblationes inquit ille non sunt Deo grata secundum seipsas sed ratione offerentium placent vel displicent had respect to Abel and then to his sacrifice Gen. 4.4 which was not the cause but an effect evidence and witness of his righteousness Heb. 11.4 we cannot offer to the Lord but of his (f) 1 Chron. 29.14 own he must give unto us before we can render unto him he must draw up our supplication and put it into our hands else we know not what to say when we come before him and though we could order our words yet so long as the heart doth keep and entertain its old enmity against God and his holy commandments he will not be mocked with fair pretences nor accept of his supplication whose heart plotteth contriveth and breaths after treason and rebellion against him We must first lay down our weapons and accept his pardon before he will accept our supplications and fulfill our desires And therefore if thou resolvest still to hold up the former feud and only comest to God in a strait and to serve thy turn I may appeal to thy own conscience if there be any reliques of light and
autem noster caelestis magis oblectatur ruditate ac infantia nostra qui sumus cjus filii quam c. Rolloc in Joan 4. child will move the tender father more then all the art and eloquence of a stranger Use 2. 2. A word of caution and 1. let not this discourage the (n) Isa 50.10 children of light while they are walking in darkness do not thou O disconsolate Saint who art (o) Ps 42.1 panting after the Lord as the Hart after the water-brooks do not thou make this a plea for thee to run away from the throne ye that fear the Lord need not fear ye are called and allowed in this sad case to trust in the name of the Lord and to stay upon your God Isa 50.10 What though it be night with the soul so that thou canst not see and discern thy interest in God yet he knoweth who are his own and will hear his children when ever they cry to him and will own them and answer their requests while they are ready to apprehend that they are cast off Isa 49.14 15 16. Neither 2. should this discourage such as are in the pangs of the new birth who have taken their leave of their old lovers and are on the way to Zion whatever thou hast been if thou honestly now desirest to offer up thy self to the service of God and to give him thy heart he will not reject thee Joh. 6 37. Ezek. 18 21.27 28. yea though there be much refuse and and filth mixed with thy sacrifice and much unwillingness joyned with thy desires so that thou hast but a (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. apud Erasm in Ghib nolens volens vel potius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer volens nolente animo nilling willing thy soul being in a confusion by reason of the sad complaints from thy lusts and former lovers who are unwilling to be divorced yet thou mayest draw nigh to God and look up to him for help and pray that he would stretch forth his hand and pull thee out of this snare and having brought thee forth would so establish thy goings that thou mayest never look back again to Sodom It s true that till thou hast escaped thou canst not lay hold on the Covenant thou canst not in faith plead any promise till thou be (q) 2 Cor. 13.5 in the faith But yet what knowest thou O mourning sinner but the promise may belong to thee the absolute promises to shew mercy love freely to renew the heart c. And certainly God will accomplish what he hath promised and of his free grace may make use of thy prayers as a mean to that end See Part 1. chap. 5. sect 3. Only let this word allarme all secure sinners who dare draw nigh to God with their supplications while they are resolved to follow their old course and trade of sin who dare call God Father and yet are not afraid to offend him who dare supplicate the King with their weapons in their hand and while they purpose to continue in their rebellion Unto such desperate wretches thus saith the Lord What hast thou to do to take my covenant in thy mouth seeing thou hatest instruction and casteth my words behind thee Ps 50.16 17. It s a dishonour to God that such should take his name in their mouth that such should call upon him and lay any claim to his covenant and promises O! consider this all ye that forget God in your life and conversation least notwithstanding all your prayers and seeming devotion he come against you and tear you in pieces while their will be none to deliver ver 22. Hence 2. As the fountain must be purified the streams should be clean it s not enough that our state be good 2. Qualification but our walk must be answerable as our persons must be reconciled and the habits of grace and sanctification must be rooted in the heart so the fruits thereof must appear and holiness must be expressed in our life and conversation In the most dark and impure times this was an acknowledged principle God heareth not sinners Joh. 9.31 Job 27.9 Ezek. 8.18 Prov 1.28 Micah 3.4 Isa 1.15 Jer. 14.12 c. Hence Solomon in that solemn prayer 1 Kings 8. doth once and again caveat and limit his intercession for the success of prayer which should be poured out in or towards that house he had built for the worship of God If they turn from their sin and know the plague of their own heart if they confess and repent c. ver 33 35 37 47 48. Under the law if any man in his uncleanness durst offer to sacrifice or offer to meddle with holy things he was to be cut off from the presence of God Levit. 22.3 c. Of how much sorer punishment suppose ye shall he be thought worthy who dare draw nigh to God and and presume to offer a spiritual sacrifice in his moral uncleanness whereof the natural was only a shadow and therefore was it so severely forbidden to shew how the holy Lord doth abominate and will avenge the other Such as dare come before the Lord in their sins are like a thief that would present himself before the Judge with the fang in his hand There is no man in his right wits saith (r) Mr. Downam spir arm part 3 lib. 2. chaâ— 4. one would come as a suiter unto his Prince and bring his accuser with him who could prove and testifie to his face his treason and rebellion Much less would any man dare to come with the (Å¿) The sins of Gods people were the murderers of the Prince of life and though the high and lofty one be out of the reach of sinners yet every sin is accounted to be interpreratively Dâ—i-cide And no thanks to him who resolutely and deliberately sint against God that his evil extendeth not to God weapon in his hand wherewith he had killed the Kings only Son and heir and resolving theirwith to offer violence to the King himself And there is no (t) Sin is frequently and most fitly in the Scriptures compared to whoredom and our lasts are called our lovers Adultress so shamelesly impudent as to supplicat her husband having still her lover in her armes purposing yet to follow him But if any were so desperate what success might they expect Would not such a Judge King or Husband be avenged of those wretches not only because of their crimes but also because of this their impudence and mockery And yet alas inconsiderat sinners are not afraid to deal thus with the great God but though he long forbear yet vile pot-sheards will not alwayes be suffered thus to mock their Maker and though the Lord will not utterly cast off his elect ones but will at length pull them out of the snare yet their sins will provoke him to hide his face for a while and not to hearken to their prayers so long as they
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
black Cant. 1.4.6 And 3. in being thus (ſ) Ezra 9.6 ashamed to lift up our face to the Lord and saying with the (t) Luk. 15.19.21 Prodigal I am not worthy to be called thy son and with the (u) Luk. 18.13 Publican smiting the breast and from thence bringing deep sighs in stead of words and having our sins so much in our eyes that we dare not lift them up to heaven and when once vent is made to words this becometh the great suit and desire Lord be mercifull to me a sinner 4. In being sensible of all our sores and maladies of all our wants hazards dangers and temptations we are exposed unto of all our sins and provocations of our weakness and inability and of our manifold failings and infirmities the consideration whereof as it will serve to humble us so to keep us low and as it will send us to the throne so it will furnish us with matter and expressions it will keep out that boistrous wind that is ready to blow us up and turn us from our course and make us with the Pharisee to boast of our enjoyments and perfection when we should mourn for sin and complain of wants A lively sense of our sins weakness dangers and wants is both the mother and daughter the nurse and milk and shall I say the very nature and life of humility You will say and should the servants of God be so much dejected and be so uncheerfull while they are at his work Ans Albeit while we look in to our selves we see nothing but sores and wants sin misery and matter of shame blushing and confusion yet when we look up 1. to the bowels of a Father inviting and commanding us to draw nigh to him and assuring us of the success by his large and free promises 2. to the arm of the Spirit drawing us to the throne and putting words in our mouth and 3. to the price Christ hath paid and to his mediation and intercession for us with what confidence and boldness may we present our requests to God Humble and self-abasing thoughts are not (x) Mr. Clerk in the life of Mrs Ratcliffe reporteth that when she had poured out her heart before the Lord with the greatest confidence and delight yet used to close with a protestation that all the acceptation she desired as to her praising of God was that he would pardon her presumption as the error of her love for taking upon her to speak of his excellency contrary unto nor inconsistent with that fiducial recumbency and child like liberty and boldness the Saints have used in prayer Nay but rather the one supposeth and maketh way for the other had not Jacob been sensible of his own unworthiness expressed Gen. 32 10. he might not have been so peremptory and bold as we find him ver 26. though he deserved nothing yet he would not part with God he would not let him go till he blessed him And on the other hand the more full discovery of Gods majesty and goodness Job met with the more he abased and abhorred himself Job 42.5 6. And not only discoveries of Gods justice and holiness but also yea especially of his kindness tenderness and fatherly care will exceedingly melt an ingenuous and honest heart when David heard that God would build him a house for a long time ah what am I saith he and what is my fathers house and is this the manner of man O Lord God and what can David say c. He knew not how to express the low thoughts he had of himself 2 Sam. 7.18 19 20. Yea often mercies have prevailed when rods have proven ineffectual Ezek. 16 63 61. mercies will break the hard oaks that would not yield at strokes and it s a very bad symptom when mercies puff us up and make us proud ah I should we lift up our selves against him who is thus exalting us and it is monstrous and exceedingly detestable that Saints should grow proud of their graces which yet are so contrary and opposite to pride that this serpent should breed in the ashes and overthrow of other sins yea and (y) According to the scarce credible history of that rare bird Phaenix-like out of its own ashes that we should be proud because we are not proud and should have high thoughts of our humility and self-annihilation And yet as a holy (z) Rara avis in terris aut sanctitatem non perdere out humilitatem sanctimonia non exicudi Bernard sup Cantic serm 45. man long since complained what a rare fowl on earth is a holy and humble man O! if we were more humble we would not 1. Baruch-like seek such great things nor 2. be so peremptory in our desires after them we would not 3. so fret and complain when we are crossed nor 4. envy and repine that others had a greater measure of creature-enjoyments we would not 5. so hunt after the applause of men nor be so sensible of reproaches wrongs and injuries from them 6. we would not so undervalue mean Saints and be so uncharitable and severe to them 7. we would prize more one smile from heaven then all creature-embracements that the high and holy one should look upon such sinfull wretches would exceedingly rejoyce the heart and 8. we would be more in confessing our sin and begging pardon c. 4. There must be truth and sinecrity in thy prayers 4. Truth and sincerity God will be worshiped in truth Joh. 4.23 24. Thy prayer must not go out of feigned lips Ps 17.1 The Lord is far from hypocrits but he is high to all that call upon him in truth to hear and answer them when they cry Ps 145.18 falsehood (a) Isa 28.15 will prove a lying refuge especially while we deal with the omniscient God we may thus show our folly but God will not be mocked nay such montebanks do in a maner engage the Lord in point of honour to find them out they provoke his majesty to put some mark upon them that others may see that they were not hid from him such by their work do say what those wretches Ps 73.11 said with their mouth how doth God know and is there knowledge in the most high And will not the Lord then be avenged on such hypocrits who notwithstanding dare draw nigh to him in their lip-devotion and with that people Ps 78.36 flatter him with their mouth though their heart be thus removed from him the sacrifice of such fools (b) Hos 7.11 Ephraim-like is a silly dove without heart they offer the calves of the lips but yet as one speaketh (c) M. Crooks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentem imprecatam gerunt if any beast offered up by Pagans to their idols was found to want the heart as it is (d) Alexand. ab Alex. gen dier lib. 5. cap. 25. said to have hapned in the case of Julius Cesar a little before the conspiracy against him and of
be so careless in the worship of our God while poor Pagans were so zealous and serious in their devotion to Idols Ah! shall Baals priests (k) 1 Kings 18.28 tear and cut themselves with knives and lancets till the blood gush out and all as is thought to stir up their affection and to make them call on him more zealously and fervently however they lookt upon that as acceptable service to their idol and shall we think it enough if we but put (l) Proverb molli brachio sou extremis digitis attingere summis naribus olfacere to our fingers to the work and perform it never so negligently and will not be at the expences of some few tears or affectionat desires we will not be at so much pains as to (m) Isa 64.7 stir up our selves to call upon and to take hold of the Lord how then shall we suffer any thing for him or in his service While Alexander was offering incense to his God a coal fell on the young mans hand who held the golden censer but he considering the sacred action in which he was employed would rather suffer the burning and extremity of pain till the service was ended then in the least once stir or move his arm and thus interrupt that holy as he imagined performance and yet the least of Sathans fiery darts the least worldly trifle and sensual thought will quickly and easily divert us and turn away the heart while it is sacrificing to him who only should be served and worshiped The Pagan (n) Reusuer symb imper clas 1. ad sym L. Veri pag. 65. Emperour L. Aurelius Verus his motto was nil obiter Nothing must be done remisly negligently and as it were in the by Far rather should this be the motto of every true Israelite in the matters of God other things to him ought to be in a comparative sense handled in the (o) In transcursu Proverb Plutar de lib. educandis passing using the world as if he used it not for here is not our home and rest but our trade and great business is with God and for a kingdom rhat is worthy of our chief care and diligence If (p) Mat. 6.33 we seek it obiter and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we undervalue it and lose our labour but alas as that Emperour did not answer his symbol being wholly (q) Cluver hist epit pag. 302. addicted to effeminatness luxury and pleasure so neither do many Christians their engagements and profession and titular Saints who have no more but the outward badge and the meer name of Christianity employ all their strength diligence and seriousness about the perishing trifles in the world and seek after heaven only in the by using the ordinances of life as if they used them not their hearts not being towards them they go about them in a dead lazy way without activity and life they see not their danger and misery and hence not being affected with it they act not as if they were in any strait and extremity they pray not against sin as knowing that either they must mortifie it here or else it will kill and destroy them for ever they pray not for pardon as knowing they must have it or else go to hell and there be tormented with the devils for ever and ever There is no remedy till once we be brought to this extremity and accordingly act as becometh those who are in such danger and hazard We will not now stay to press this necessary point but remitting you to those practical (r) M. Love zea l. Christ on Luk. 11.8 M. Cobbet on prayer part 2. ch 1. M. Gurnal spir arm part 3. pag. 553. c. Divines who have at length insisted on it only let me add a word by way of caution mistake not and beware least thou call thy lust zeal and thy impatience this holy fervency and importunity If we spend our affections upon earthly things they are mispent and misplaced Col. 3.2 Ah! shall our love our zeal and strength be laid out upon such trash shall the marrow and activity of our most precious things be thus debased Corruptio optimi pessima We have many experiences in nature (ſ) Who can endure the smell of a dead carrion especially of the body of man 〈◊〉 which is the most excellent of all living creatures c. shewing the corruption of the best things to be accompanied with loathsom and noxious consequents and shall not the abuse which is the corruption of spiritual things have very sad and dolefull consequents to the soul It is (t) Thom. Fullers good thoughts in worse times pag. 90. reported of witches that they say the Lords prayer backwards this is one of the ordinances of hell whereby Sathan doth engage these wretches to him and shall this course be followed by any who hath not renounced his part in Christ now as for order of words and place that is not material the Lord hath not bound and stinted us that way yea even their daily bread is put before remission of sins but he hath fixed an order as to our estimation affection and diligence and thus Gods kingdom must be sought before our daily bread nay comparatively and in respect of that this must not be sought our labour must be no labour and our love hatred Mat. 6.33 Joh 6.27 Luk. 14.26 And thus too many pray backwards they prefer earth to heaven the creature to God the body to the soul and their daily bread to Gods kingdom Ah! that so many should walk after Sathans rule and thus carry his mark on their forehead O! but honest supplicants though they will be very zealous for the Lord and impatient when he is dishonoured yet with what moderation and submission will they ask these outward things and how patiently will they bear the loss of such trifles and they will be more anxious and solicitous concerning their duty to ask and in every thing to make their requests known to God then concerning the success as to the having and receiving these things Phil. 4.6 You will say should we not then pray importunatly for temporal mercies Ans 1. Importunity and fervency is required in every prayer thou offerest up to God thou must alwayes offer up the best of the flock to the great King cold luke-warm affections in the worship of God is loathsome and unacceptable we must seek the Lord with the whole heart else we will not find if prayer be not fervent it availeth nothing Jam. 5.16 But take heed where thou placest thy zeal and fervency when ye seek the world let heaven be your mark and when ye desire the creature let the glory of the giver be your end Though thou must not spend thy zeal upon perishing things yet thou mayest earnestly seek the sanctified use of them and the blessing either with or without them and that the Lord either in giving or withholding of them would mind
nunc so they may serve to convince and perswade us that when the particular is withheld the Lord doth what is best for us upon such an occasion 7. Otherwise it would follow that often we must seek the Lord in vain contrary to his own protestation Isa 45.19 For albeit it were granted that our prayers were accepted as service done to him and would not want their reward in the day of general retribution yet still those prayers that want a particular return as to the present exigence and occasion would prove to be in vain as to that end for which they are employed and for which the Lord hath appointed them to be used 8. Let us consider how loathsome and displeasing to our kind Lord our jealousie and diffidence must be vult sibi quisque credi saith Seneca habita fides obligat There is no man can endure to be distrusted and shall we deal thus with the God of truth but when we trust and rely upon our friend he will think himself obliged not to disappoint us fidelem si putaveris faciet And will not our kind Father answer the expectation and confidence of those who trust in him Mr. (o) Mr. Bolton instruct for right comforting sect 3. part 1. chap. 2. Bolton reporteth of a godly man who being askt in his last sickness by some Christian friends admiring the singularity of his peace and calmness of spirit especially under such a trial how he came to that quietness answered that he had stedfastly fixed his heart upon that sweet promise Isa 26 3. Thou wilt keep him in perfect peace whose heart is stayed on thee Because he trusteth in thee And said he my God hath graciously made this good unto my soul So saith Mr. Bolton must every Saint do who would sound the sweetness of a promise to the bottom For God is wont to make good his promises unto his children proportionably to their trust in him and dependance upon his upon his truth and goodness for a seasonable performance of them Great Luther was a man of much faith and it was said of him potuit quic quid voluit he could do what he would For saith (p) Tantum quisque habet quantum credit junta illud secundum fidem tuam tibi fiat Zanch. in 5. ad Ephes Zanchius every one hath as much as he beleeveth according to that word be it unto thee according to thy faith Many want because they ask not Jam. 4.3 and many ask and receive not because they ask not in faith Jam. 1.6 7. they are jealous of God and expect little from him and therefore he hideth his face and turneth away our prayer and his mercy from us Oh! the unbelief of our hearts we complain of God while the fault is in our selves we mistrust his Word and yet murmur because it is not accomplishâ—d to us But if we did more firmly believe the promises we should see and have experience of Gods truth and fidelity and would acknowledge that even then when sense and carnal reason are most ready to complain the Lord in great mercy and faithfulness doth deal with us and provide for our good by those means which we are ready to conceive to be so contrary unto our happiness because bitter and afflictive to sense We will rather choose to be under our own tutory then at Gods disposing we cannot endure to be curbed and hemmed in and O! will unbelief say why might I not have such a mercy what evil is there in it and why might not such a rod be removed what good can it do were it not better to be at liberty then shut up in prison or arrested on the bed of languishing As if the (q) Petitaeger ut quod ad salutem apponit medicus auferatur tu dicis tolle quod mordet medicus dicit non tollo quia sanat tu ad medicum quare venisti sanori an molestiam non part non ergo exaudivit Dominus Paulum ad voluntatem quia exaudivit ad sanitatem quare non habeatis pro magno exaudiri ad utilitatem quia autem obsit quid profit medicus novit non aegrotus August de verbis Domini serm 53. Patient should complain and say why is such a bitter ingredient put into this potion were it not better to put in the place of it some delicious cordial while as this exchange might cost him his life Ah! wilt thou trust the Physitian for the good of thy body and yet not trust the sovereign Physitian for the good of thy soul But fools despise their own mercies and are ready to murmur when they are best dealt with It is no great matter saith Augustine to get our desire for the devils sometimes have been thus heard but it is a mercy indeed to obtain what maketh for our life and happiness If we (r) Periissem nisi sic periissem had many of our desires saith a late (Å¿) Mr. Goodwin return of prayer chap. 9. pag 49. Optima da nobis vel si pater illa rogamus Vel non at damnum caeco si errore petamus Tu damnum a nobis praeâ—ens avertitâ— Jova Vet Poct Prima fere vota cunctis notissimae tempâ—is Divitiae crescant ut opes maxima toto Nostra sit arca foro Sed plures nimia congesta pecunia cura Strangulat cuncta exuperans patrimonia census Juven Satyr 10. vid. loc Ah how should earthly minded professors be ashamed to read such a sermon preacht by a Pagan Divine we had been undone But our kind Father will not put a cup of poyson in our hand though we much long for it And it is no wonder while we thus live by sense and judge by that crooked rule though we mistake Gods meaning in his dispensations towards us and because we walk by such a rule and will not submit to God nor trust him and because we are so carnal so selfish and sensual and love our own things too much therefore doth the Lord withdraw them from those he loveth that they may learn no more to dote upon and idolize those trifles and therefore are they held in the furnace because they will not part with their dross it were not fit to remove the plaister untill the sore be cured nor to prescribe cordials untill ill humors be purged out And were our eyes (t) Rev. 3.18 anointed with Christs eye-salve that we might see our state and condition and if we were more acquainted with the noble life of faith we would acknowledge with him Ps 119.75 that all our afflictions rods and trials did flow from Gods mercy faithfulness and kindness towards us and when we come home and shall be more able to judge of Gods Word and works then we will confess with thankfulness that we could not have wanted any of these rods wherewith we were exercised in our pilgrimage and that those supposed mercies we so much longed for might have
undone us And now I would ask at carnal hearts who undervalue this heavenly and soul-enriching exercise being ready to say if I might have my desire satisfied none should pray more frequently then I but I see little good that may be expected thereby no income nor advantage since they who are most employed in that work have as many wants and trials as other folk I see no good they get by all their prayers why should I loss my pains Ah! Atheist dost thou not know that a little which a righteous man hath is better then all the riches and great revenue of the wicked Ps 37.16 Prov. 15.16 Prov. 16.8 Whatever the righteous hath be it litlte be it much it is a blessing and mercy indeed Nay his wants and crosses become blessings unto him they are medicines prescribed by the great Physitian for the health of the soul and preservatives to keep us from infection while we live in a contagious world but on the other hand all that the wicked have their choycest blessings are according to that threatning Mal. 2.2 (u) Aliquando Deus iratus dat quod petis Deus propitius negat quod petis August de verbis Domini serm 53. nocitura toga nocitura petuntur Militia Juvenal Sat. 10. cursed they are snares and thorns to prick them and will prove as coals heaped on their head to encrease their misery and torment for ever and their present rods and sufferings are an earnest and prelude the first fruits and beginning of their eternal wo and punishment The godly and the wicked while under one and the (x) Multum quippe interest non quid accipiat sed quis accipiat nec quale sit quod datur sed qualis sit ipse cui datur nam bona obsunt mala prosunt sicut fuerint quibus dantur August tract 62. in Joan. same outward rod and in the same furnace find it not to be the same to both the furnace that purgeth the dross from the gold doth by little and little consume the tinn the godly are gold and are more refined by trials but that fire in which the wicked are now cast doth drie up their marrow and fat till at length it consume them by a never ending consumption But while thou sayest thou wouldst ask if thou thought'st thou wouldst obtain dost thou think that thou art a loser by any limitation or qualification of the promise of audience unless thou be an Epicure (y) We heard the confession of Pagans and wilt not thou who art called a Christian come their length and wilt thou grudge when the Lord doth that to thee and for thee which Pagans have askt and prayed for to themselves Ah shall they allow to God the liberty to make their choyce of their mercies as knowing what is best for them to have or want and wilt thou prescribe to him and mindest no more but the satisfying of thy beastly and sensual appetite Ah! is not the promise while thus limited to thy eternal happiness and spiritual good more z sweet and full then if it wanted such a proviso What wouldst thou have God to joyn and comply with thy foolish and hurtfull desires and to give thee upon thy asking a serpent to sting thee to death and a delicious potion full of deadly poyson because perhaps it is pleasant to thy taste whether is it better for a Pupil to be guided by a wise Governour then to be left to his own choyce and to follow his youthfull and unadvised courses albeit the discreet Governour will curb and hold him in and often withhold what he craveth yet it s for his good that he thus dealeth with him if the inconsiderat youth might have his will he would quickly lavish and spend his large patrimony and with the Prodigal bring himself into great extremity And our kind Lord dealeth with us as pupils and children this is the time of our under-age and if now we had our wills we would undo our selves Adam was more knowing and wise then we who yet being left to the counsel of his own will did prove a prodigal and quickly spent one of the largest patrimonies that ever did fall unto any meer man Is it not then for our good that the Lord himself will be our Tutor and Governour and will give us what is good for us but will not satisfie our (z) Recordaris dixisse te in plarima dubitatioâ—c discrimineque versari ne teipsum falleres cum mala quandoque pro bonis opâ—ares verum mi hi vâ—detur ab animo tao prius oâ—ortere caliginem qua nunc offunditur auferre deinde illa proâ—iuâ— admovere per quae seu bonum quid fit five malum dignoscas nunc enim impos esse videris insanum quiddam mibi videtur temero Deum precari ac diligenter considerandum ne quis seip um fallat mala petens dum bona se putat orare prudentior poâ—ta qui precabatur mala ab orantibus abesse Plato temo primo Alcib 2. pag. mihi 139 140 136. interpret Mars Ficin hurtful and sensual desires But you will say albeit from what hath been said I be now convinced that the Lord often yea even then while he withholdeth the particular that was askt doth that which is best by way of return to the prayers of his honest supplicants and though I would fain beleeve that the Lord doth alwayes thus hear and answer our prayers because the Scriptures seem to hold out this point most frequently and very convincingly yet there be some cases in which the Lord doth not satisfie and fulfill the desires of his children which cannot fall under the exception of non expediency hurt and evil particularly these three 1. when we pray against our sins and corruptions and that we may not be led into temptation 2. when we pray for spiritual mercies to others that the Lord would open their eyes and change their hearts and bring them out of the snare in which they are caught 3. when we pray for outward and publick mercies to the Church and people of God what evil can there be in those petitions that the Lord should not alwayes hear and answer them In answer to this question we shall first speak to the first case by it self because it is concerning a personal mercy to the supplicant himself then in the second place we shall speak to the other two joyntly because they are concerning mercies askt for others and thirdly we shall obviat objections To the first we answe 1. albeit it be our indispensible duty to subdue and mortifie sin so that we should alwayes be opposing and fighting against our lusts and resisting temptations yet the Lord may have his holy and wise ends why he will suffer us for a while to wrestle before he give the victory or remove the temptation and though the mortification of sin and the removing of temptations be absolutely good and alwayes yet in the issue
his brethren or for publick mercies to the Church her deliverance peace prosperity encrease c. Nay a Moses and Paul could subscribe a very sad doom against themselves in reference to their own crown and personal state (Å¿) Exod. 32.32 Moses that his name might be blotted out of God's Book and (t) Rom. 9.3 Paul that he might be accursed from Christ that it might go well with their brethren and Gods ancient people and Church And yet even in this as in all other cases it is certain that God alwayes doth what is best and most subservient to those high and great ends viz. the manifestation of his own glory and the promoving the good and eternal happiness of the Elect and as to those great things to which all other things must stoop and be in subordination so also our prayers and what we ask whether for our selves or others must be askt with an eye to this noble mark and we should not desire nor expect a return but in subordination to this high end And therefore when the event doth discover his purpose not to give the particular we desired for others we must submit to his holy and wise dispensation and take encouragment not only from the returning of our prayers into our bosom and that personal reward we may confidently expect but also from the former consideration and while we reflect upon the last and ultimat end of our prayers knowing that he who is infinit in wisdom and counsel hath carried on the same by means unknown to us yet fittest for the purpose And if we know that Christs kingdom doth come and that Gods glory is thus advanced we have no cause to complain whatever otherwise may be the success of our prayers And thus if we be considered as self-denied Christians looking most to the will and honour of our Master it may in some sense and respect be said that in the proposed case the Lord doth that which is best for us and what we most desire but otherwise if we speak of that dispensation absolutely and in it self or in relation to its proper rule viz. the revealed will and word of God which is the only rule of our desires and which must determine the particulars which we may make choyce of yea in reference to that great end which yet the Lord may promove and carry on by what means seemeth good to the holy counsel of his blessed will thus I say such a sad dispensation towards our neighbours and brethren may be very bitter and afflictive to us as it was to Moses Paul Samuel Jeremiah and to the rest of the Saints from time to time So much for confirmation and explication of this sweet point concerning the certainty of the success of prayer now we come to objections But we shall not meddle with (u) Bellar. de justif lib. 1. cap. 5 6 8 9 10 lib. 3. cap. 4. seqq Bellarmines arguments against the certainty of faith and the assurance of salvation these being so fully answered by many Divines and it not being our purpose now to speak to these questions albeit this our case doth much depend upon those truths asserted by orthodox Divines against Papists but we shall only propound those objections which we conceive to militat directly against the present point which hath not been much debated You will say 1. Obj. albeit I abominat the popish uncertainty of faith yet alas I fear my own state and condition that I do not believe and how shall I be assured of the success of of my prayers I think none but Atheists dare question the truth of the promises or doubt of Gods power and I know that he doth alwayes hear his children when they cry but I know not if I be one of that number and should such a one as I pray in confidence Ans 1. I deny not that our confidence in prayer must Ans in some proportion answer our assurance of our state and adoption and therefore such as would pray in faith should (x) 2 Cor. 13.5 try and examine themselves whether they be in the faith Not that they ought to as many precious ones do hold themselves upon the rack and live in perplexing fears and doubtings by running to uncertain marks and making the priviledges of some eminent Christians a touch stone to try the reality of their profession and by making the mark and scope at which they should aim a mark and character for trying their state and condition I will say no more now to such but that it were better that much of that time which is spent in trying were employed in strengthning their graces God is more glorified by beleeving then doubting that darkness as it is uncomfortable to us so it is displeasing to God and hindreth his work for what is that duty that can be cheerfully performed in such a state And while we divert to the work of examination we cannot close with Christ by a direct act of faith which of purpose then we do suspend But yet 2. the matter would once be put out of question and if thou never yet came that length now is the time thou art called to that work Ah! delay no longer not for one hour to give all diligence to make your calling and election sure 2 Pet. 1.10 Not by maintaining a debate which will prove endless nor yet so much by reflecting upon the frame of thy heart and thy former obedience albeit we do not simply condemn that course or deny that some light may he gotten from thence for thus thou mayest be at a loss and these marks thou hast run to may be obscure or not reciprocal and may stand in need of other marks for knowing 1. when 2. what weight may be laid upon them and 3. whether or not yet they be wrought in thee But thy safest course were instantly to resolve the question by closing with Christ as thy Lord and Saviour and then thou hast answered all the scruples and objections that devils or men or thy own unbeleeving heart could forge For 1. if thou hast closed with him as thy Saviour by relying and resting upon him alone for salvation here is thy faith and if thou hast taken on his sweet yoke and art honestly resolved to acknowledge him for thy only Lord and Master here is the fruit and trial of thy faith and having thus once made sure thy state wilt thou again rase that building to the foundation and suffer thy fears so far to prevail as to bring thee again under the Spirit of bondage Ah! be not so foolish and cruel to your own soul but mark and lay up that evidence and experience for time to come that by the blessing of God it may guard the heart from after terrours and debates unless that light be ecclipsed or rather utterly overthrown by the returning (y) Ps 85. â—8 to folly and falling into some grosse and conscience-wasting sin But 3.
if notwithstanding all thy diligence and endeavours thou hast not yet attained to such a measure of assurance that thou canst say I know I am in Christ yet of thou seriously desire to be found in him and if thou continue in that diligence to make thy election sure if thou love him and carefully abstain from every thing that may displease him and hast respect to all his commandments thou needst not be afraid or ashamed Ps 119 6. thou mayest draw nigh in faith and confidently plead the promises thy child-like affection is ground enough to beget this child-like confidence and boldness Thou who hast the love and heart of a Son needst not fear while thou drawest nigh to thy kind Father O! but thou wilt say I dare not call him Father Ans We shall speak to this weighty question Part. 3. Chap. 1. But now let me ask if he be not thy Father who hath wrought these filial affections in thee unless thou hadst received the Spirit of adoption thou couldst not have the heart and love of a Son such fruit will not of it self arise and spring up in our barren desert and wilderness Herein is love not that we loved God but that he loved us He is the first lover and suiter thou couldst not love him unless he had prevented thee with his free love We love him because he first loved us 1 Joh. 4.10 19. why then is there fear in thy love and why doth not thy love cast out fear ver 18. 4. If thy fear and jealousie yet continue I have one word more unto thee albeit I cannot excuse and desire not to extenuat thy fault for thus harbouring so long such thoughts of distrust yet I must not conceal the bowels and loving kindnese of the Lord If this thy unbelief doth only arise from a mis-apprehension of thine own state and condition as it doth not null thy interest in the promise so neither will it hinder its performance and accomplishment to thee albeit the Child in the fit of a fever will not acknowledge his Father but will perhaps deny that he hath any interest in him will the Father therefore disinherit such a Son or will not his tender bowels the rather stir towards the Child to pity and commpassionat him the more while he seeth him into such a condition And ah what is the state of desertion and such darkness but a feverish distemper of the soul refusing to acknowledge its heavenly Father and will he therefore forget or disown his Saints in such a forlorn case Nay though we thus beleeve not yet he abideth faithfull he cannot deny himself his word and truth his promises and watchfull providence and that relation under which he standeth towards such 2 Tim. 2.13 He hath still the heart of a Father tam (z) Tertull. de paenit pius nemo tam-pater nemo and he will not cast off his paternal care he will hear when thou cryest to him albeit thou be jealous of his love and of thy interest in him Indeed if thou didst distrust his truth mercy and power the case were altered but since thou darst not once doubt of these but thy fear proceedeth only from thine own bowels because thou thinkest that thou art not such a one nor so qualified as to have an interest in the promise and to be an obiect of Gods mercy and love (a) We may here apply what is spoken of another kind of unbelief Rom. 3.3 shall thy unbelief make the faith and promise of God without effect Thus thou shalt not want necessaries albeit several things that may contribute for thy comfort may for a while be suspended because of thy distrust and jealousie You will say and is it not sad that our God should frown and as it were hide his face for a season and shut out our prayers Ans But where must the blame be laid If ye will be suspicious and fear without ground may not the Lord answer you according to your fear and give you ground to complain but not of his word or (b) As if these were to be blamed work but of your own heart and its distrust and unbelief if the Child will reject those medicines the Father hath provided for curing his distemper he may justly chide with and hide his face from such a Son But who dare limit the Lord either as to time when how long or how often or as to the maner and measure how far and what way he will hide his face and by what dispensations he will manifest his displeasure he may when he will disappoint thy fear and do beyond what thou couldst expect and thereby melt thy heart cure thy distemper and banish thy fear It would go ill with the Saints if the Lord did alwayes deal with them according to their fears even as to their comforts and the accomodations of the outward man 2. Obj. There are such difficulties and debates concerning the extent and meaning of temporal promises 2. Obj. that it can hardly be expected that weak beleevers and such as have not attained to a considerable measure of knowledge should be able to extricate themselves out of such a labyrinth and certainly beleeve the performance of that bond the contents and tenor whereof they are ignorant of Ans Albeit there may be some controversie and difficulty concerning the meaning of some particular promises considered singly and by themselves yet there is no good thing thou canst desire that is not clearly held forth or comprehended in some one or moe promises as hath been shown Part 1. Chap. 7. Sect. 2. And 2. we do not affirm that our faith should lay hold on the particular held forth in the promise absolutely and peremptorily but only disjunctively that God will either give the particular in kind or the equivalent but better to us at such a time and season as hath been there also shown And that there is no ground for any to question such a disjunction alternative may appear from what hath been here said But yet we do not require such an explicit particular and determinat knowledge of both parts of the disjunction as we have now for explication described but if in our addresses to God there be these two which seem to be so essential and necessary to the least measure of faith viz. 1. a believing that God is and 2. that he is a rewarder of them that seek him Heb. 11.6 If we confidently expect a reward though we cannot peremptorily determine what or when it shall be given nor whether it shall be in reference to the present exigence I dare not affirm that such a prayer will be shut out or such a supplicant sent away empty Albeit it be mater of sad regrate that we do not more clearly and particularly know what we may expect from God he having so fully revealed his mind thereanent vet those weak and less-knowing Christians need not fear if 1. they have that
c. Ans We will not now digress to examine thy title albeit such as have no right use not to question their right So that thy very anxiety and fear may open some door of hope and be some ground of confidence unto thee and if thou didst not believe couldst thou still thus depend on God and call upon him and as hath been observed thy not knowing thy interest in the promises will not nullifie thy interest But now thou who sayest thou daist not distrust God but thy self and thine own state let me ask 1. if thy faith be as strong to the fulfilling of the promises as to thy interest in them and whether thou wouldst still doubt though thou were assured that thy state were safe and whether thou believest that all the prayers of those who are Saints indeed are heard and meet with a return and that God doth alwayes accomplish the many and large promises he hath made to prayer Thou canst not thus which is too ordinary doubt but thou must call Gods fidelity in question however thou mayest think or profess that thou dost only doubt of thine own condition 2. Supposing thou art at a point as to thy state and condition I would ask whether thou art as confident to receive the very particular in kind which thou didst petition as thou art confident of the goodness and conveniency of it for thee If thou dost more doubt as to the first then as to the second thy doubting must flow from thy distrusting Gods goodness care and fidelity and thou canst not say that while thou comest before the Lord to present thy supplications to him thou didst believe that he would do that which was best for thee in such a particular 3. I would enquire whether notwithstanding thy doubting either concerning thy state or the success of thy prayers yet still thou hingest and dependest upon God saying with him Job 13.15 Though he should slay me yet will I trust in him and call upon him as long as I live and if it be thus with thee thou mayest confidently lay hold on that word Isa 26.3 though thou walk in darkness and hast no light yet if fearing the Lord and obeying his voice thou trust in him as thou art allowed Isa 50.10 thou hast his word that he will keep thee in perfect peace whose mind is stayed on him because thou trustest in him Nay when arguments drawn from sense and light do fail yet thou mayest plead and argue from thy trusting and dependance upon him and improve that topick in thy prayer with Asa 2 Chron. 14.11 and David Psa 7.1 Psa 25.2.20 Psa 57.1 Psa 71.5 Psa 86.2 c. Indeed if thou didst not depend and rely on Christ and if thou didst not obey that command 1 Joh. 3.23 thou couldst not escape that curse sealed with an oath Heb. 3.18 For as (b) Calvin loc jam ciâ— Calvin saith though we were unblamable in our whole conversation yet if we do not believe in Christ all this were but a devilish holiness and could not profit us while thou standest at a distance from Christ thou rejectest all the promises which only in him are yea and amen And O! what (c) Nullum genus insipientiae infidelitate ut sic loquar insipientius Bern. de confid folly thus to cast away and to despise thine own mercies but if thou close with and still hing upon him though thou hast weak eyes and canst not see and discern the grips and hold thou hast laid on him yet he will not cast thee off nor suffer thee to fall But whatever be our ignorance weakness or mistake the Lord hath bountifully given to us his truth and veracity as a sure and immovable ground of confidence he being as unchangeable in his truth as in his being he can no more falsifie his word and break promise then leave off to be what place then is there left for doubting while we have not one but so many full and clear promises that God will hear and answer our prayers the promise of audience saith the judicious Mr. (d) Cujus siducia fulcrum principalâ— est veâ—â—eissimi omâ—ipotâ—â—tiâ— Dei promissâ—o de exauditione plus centies in Scripturis repâ—â—iâ—â— Psa 50.15 Isa 65.24 Mat. 7.7 Mat. 18.19 Luc. 11.9 Joa 14 1â— 14. Jo. 16.23 Jac. 1.5 1 Joa 3.22 5.14 15. c. Hanc promissionem quam Christuâ— jâ—râ—â—â—â—to consfirmaâ—it quamque â—piritus sanctuâ— in corde nostâ—â—â—â—criâ—â—â—bsignâ—â— fides debeâ— fixis oculis intueri eique firmiter inniti ut cerâ—â—â— de 〈◊〉 diâ—ione procum sidâ—â—iam â—â—â—â—â—â—iat Gerhard harm evang cap. 149. Gerhard is more then an hundred times repeated If a man of credit once speak the word thou wilt rest on it and yet darst doubt after the God of truth hath spoken once and again and mayest thou not fear lest he who hath magnified his truth above all his name will magnifie his justice in being avenged on thee for this dishonour done to his name 3. The infinit power and omnipotent arm of God we ask from him who can do exceeding abundantly above all we can think or ask Eph. 3.20 The poor creature may be kind willing and ready to help but it is weak and unable but as our God is incomparably more kind tender and affectionaâ— So nothing is hard difficult or impossible to him Mat. 19.26 Mark 10.27 Luke 1.37 Prayer layeth hold on Gods omnipotency and engageth it in our quarrel Hence saith (e) Jenkin on Jude v. 20. one there is a shadow of omnipotency in prayer and are not praying Saints strong and to persecuting enemies (f) Cant. 6.4 terrible as an army with banners one praying Elijah was in the estimation of him who had learned of God to judge aright and give to things their right name the Chariots and Horse-men of Israel 2 King 2.12 and wicked King Joash had so much light and conviction as to acknowledge the (g) Est quadam precum omnipotentia same of his successor Elisha 2 King 13.14 Ah! who knows the power and efficacy of fervent prayer Jam. 5.16 Faith and prayer saith (i) Ineffabilem supernaturalem superartificialem super omne ingenium hominum super damonum astutiam facultatem Fideâ— oratio potestatem atque virtutem efficacia à Domine acceporunt ut ea credamus esse sacta per fidem qua â—ulliâ— aliis argumentis fieri potuissent atque illa orationi concessa quae omnibus aliis sunâ— denegata donis oblatisque muneribus atque ullis humanis digniâ—â—tibus non porrecta Simon de Cassia lib. 9. de gest Christi cap. 49. Gratio est oranti prasidium adversariâ— incâ—â—dium Augelâ—â— solatâ—um Deo graâ—um sacrificium Aug. apud Archidiac sup dec dist 96. fol. 105. col 3. one have obtained from God a supernatural and ineffable power over and against all the policy and might of devils and men So that those things have been done by faith and given in
and answer before they speak Isa 65.24 Ps 32.5 Many a time hath our suit been dispatched before we have presented it the Lord in his providence hath met us in our way to the throne and filled our mouth with songs of praise instead of prayers and complaints and hath given us not only what we would ask and desire but (o) Thus to Solomon asking only wisdom the Lord did give riches and honour in great abundance 1 Kings 3.9.13 and to Hannah asking one Son 1 Sam. 1.11 the Lord did give three Sons and two Daughters moe Ch. â— 21 to Jacob asking only food and rayment Gen. 28.20 he gave two bands and companies Gen. 32.10 c. abundantly more the Lord can do unto us and for us above what we can think or ask and who dare limit or set bounds to his Majesty 5. If we consider what persons and prayers have met with success it will seem very unreasonable once to doubt of the prevalency of the fervent prayer of the righteous 1. for persons we may for our encouragment call to mind that the eyes of all things wait upon him and that accordingly he giveth them their meat in due season that he heareth the moaning of brute beasts and satisfieth the very natural and and sensitive desire of every living thing Ps 145.15 16. c. Hence we may well argue with our blessed Master if God thus feed the Ravens and cloath and aray the lillies and grass of the field if he thus care for brutes and satisfie the natural inclination and desire of these inferiour creatures will he not far rather hear the cry and answer the desire of his own children Luk. 12.24 27 28. 1 Cor. 9.9 But 2. as the Lord thus heareth the natural and sensitive voice of brutes so also out of his generall bounty he pitieth brutish sensual men and often answereth them in the day of their trouble and extremity thus he hearkened to the voice of Hagar and Ishmael Gen 21.17 of Rehoboam 2 Chr. 12.7 of Jâ—hâ—ahaz 2. King 13.4 of Ahab 1 King 21.29 of formerly vile though then repenting Manasseh 2 Chr. 33.13 of heathnish Niniveh Jonah 3.10 of Pagan Marriners Ps 107.28 of the proud tyrant Nebuchadnezzar Dan. 4.34 of dissembling and hypocritical Professors Ps 78.34 38. c. Thus the Lord would testifie that high account he hath of the fervent prayer of his honest supplicants in regarding the very picture and shadow of that ordinance so far as to remunerat the same with the benefits of a common providence which will be yet more apparent if 3. we remember what kind of prayers have not only met with a (p) Viz. some fruit of a common and general providence bountifull return but also have been graciously accepted and have obtained a blessing indeed yea and not only when there hath been much weakness in the performance but also some present distemper in the supplicant thus he answered the desire of quarelling Moses Exod. 6.1 Exod. 5.22.23 of passionate Jonah Jon. 2.10 7. of David changing his behaviour as if he had been mad Ps 34.4 of Abraham denying his wife and exposing her to so great a temptation c. And then for infirmities and weakness as to the work it self did not the Lord hearken to Hezekiah his chattering like a Crane and mourning like a Dove Isa 38.5 14. to the Psalmist his crying and broken language when his spirit was so overwhelmed that he could not speak Ps 77.1 4. to the prisoners groans Ps 102.20 to the sighs of the needy Ps 12.5 to the publicans short ejaculation Luk. 18.14 If the Lord will hear the cry of weak ones who cannot speak will he then reject thee whose mouth he hath opened to pour out thy complaint before him But let none abuse this fatherly condescension of our God as to imagine that it is enough and acceptable service to God if we can speak some few words in a dead formal way without all life and sense which is the mad conceit of carnal and hypocritical professors for though the Lord pity his sick children and hear the sighs and groans of a broken and contrite heart yet he will in his wrath break those stony-hearted hypocrits who dare thus mock his infinit majesty with such superficial performances and it would be remembered that though there was no spiritual life and heat in those natural as I may call them sacrifices of Ahab Nebuchadnezzar c. yet there was a proportionable and suitable fervour tenderness and affection in their supplications and complaints in respect of which they had the advantage of formal hypocrits whose hearts such as they are do not joyn in the work and who do not express so much as a natural affection and desire especially while they are asking heavenly and spiritual mercies 6. Let us consider the experience of all the Saints and (q) Da mihi Christianum scit quid dico carnal hearts are not fit judges in a matter which as yet doth not belong to them and therefore no wonder though they have no experience of Gods fulfilling the promises to themselves they not having an interest in them the Scriptures and ecclesiastical history hold out many instances of (r) Hence reverend Mr. Bolton Just for right conf affl sect 1. part 1. â—h 2. having given several instances of its prevalency addeth These are saith he registrated to represent unto us to the worlds end the almighty and wonder-working power of prayer that precious and almost if not altogether omnipotent grace and citeth a passage from Chrysostom De orando Deum lib. 1. Deprecatio armatura est inexpugnalis ac tutissimum nec nunquam fallens muni mentum pari facilitate vel unum repellens militem vel innumerabilia hostium millia remarkable providences in return to their prayers and as for particulars he who would undertake to give a catalogue of them might first go number the sand on the Sea-shore yea there never was one Saint though never so mean and weak who hath observed the works of God and the several steps of providence towards himself but will put to his seal to this truth that the Lord is the hearer of prayers and such as converse with the godly will hear them from time to time admire Gods bounty and care for them and to proclaim his fidelity in answering their prayers though mixed with much weakness and dross and though sometimes through ignorance and impatience they have with Zion Isa 49.14 complained that God had forgotten them yet ere long they became sensible of their mistake and have been forced to confess and bewail their folly and unbelief and to say as there ver 15 16. that though a tender mother could forget her sucking child yet the Lord could not forget his people they being graven upon the palms of his hands As we have the Word of him who is truth it self and cannot lie that he will alwaies hear and give a gracious return to
disquieted hast thou not faith canst thou not hope and confidently expect a return of thy prayers Oh! trust in God and be no more troubled and perplexed And to shew how groundless and unreasonable his disquietness was he repeats this pathetick question thrice Psa 42.5.11 Psa 43.5 What made Hannah who came to the throne with a sorrowfull spirit go away rejoicing and her countenance be no more sad 1 Sam. 1.15.18 She came doubting and went away believing and now knowing that God had heard her prayer she looked no more sad And what was it that supported Paul and calmed his spirit while he was buffeted by the messenger of Sathan the tryal and temptation still continued albeit he had prayed against it once and again but was he thereby discouraged nay on the contrary his faith from thence collected a sweet and encouraging conclusion that since he had prayed and the particular was withheld therefore the Lord purposed to do him good by the trial and therefore in the interim he should not want strength and assiststance for wrestling with the temptation the grace of God should be sufficient for him in the combat and for gaining to him a compleat victory at length 2 Cor. 12 7 8 9. And what was it that quieted and composed Davids spirit under that sad and long continued tryal while the Lord for so long a time delayed to answer the many prayers he had put up for deliverance from his enemies I had fainted saith he unless I had beleeved to see the goodness of the Lord in the land of the living Ps 27.13 his faith and confidence that God at length would answer his prayers did keep him at his work and from despondency and dejection of spirit 4. Waiting and looking for an answer is a good symptom thou hast prayed in faith if thou stand upon thy watch-tower to see what the Lord will say unto thee and what answer he will send thee as the Prophet while he waited for the vision it is an evidence that with him Habak 2 3. thou expectest it will surely come when thou hearknest what God will say it s a token thou beleivest he will speak Ps 85.8 but if thou pray and lookst not after a return which is the sin and folly of too many though thou mayst have gone to the throne in obedience to the command and that thou mightest perform that piece of homage to thy Master and Lord yet not in faith laying hold on the promise of thy kind Father if thou expectedst an answer thou wouldst wait for it and wouldst not run away from Gods door so soon as thou hadst knocked 5. If under our tryals and sad sufferings and when the Lord seemeth to hide himself in the day of our trouble and (g) Ps 66.20 to turn away our prayers yea if when by his providence he hath manifested his purpose not to give the particular we have once and again petitioned and many dayes waited for if notwithstanding we are not only silent and submissive patiently acquiescing in his will but also thankfull and cheerfull if thou not only justifie his majesty and take shame to thy self as being unworthy of the least of his mercies but also magnifie and praise him while he thus seemeth to smite thee and frustrate thy expectation it s a notable evidence of thy faith that thou hast prayed in faith and dost by faith live and rest upon his love and care thus David as to afflictions and crosse dispensations acted his faith Ps 22. though he was a reproach of men though they did laugh him to scorn shoot out the lip and shake the head at him and though the Lord was silent while he cryed to him in the day time and night season ver 1 2.7 yet he justifieth God and taketh shame to himself But thou art holy O thou that inhabitest the praises of Israel but I am a worm ver 3 6. and still trusteth in God praiseth his goodness and inviteth others to joyn with him in that exercise ver 9 22 23 25. And then for the other case viz. of denial and frustration as to the particular askt the same holy man is a notable pattern who having fasted and prayed for the recovery of his sick child yet so soon as he heard he was dead anointed himself and went to the house of God to worship and praise him and being comforted himself comforted also Bathsheba his wife 2 Sam. 12.20 24. Now what can uphold the heart under cross dispensations and sad disappointments but faith which can look up to God as the hearer of prayers who when he doth not answer us ad votum as (h) Aug. loccit Permittas ipfis expendere numinibus quid Conveniat nobis rebusque sit utile nostris Nam pro jucundis aptissima quaeque dabunt Di. Juvenal Sat. 10. Austin speaketh yet ad profectum who mindeth our good when he granteth not our desire and doth that which is better for us when he withholdeth what we askt and thus when reason can espie no evil in the enioyment of such a supposed mercy yet faith will look higher and rest upon the wisdom care and fidelity of him who hath promised to withhold nothing that is good from his honest suppliants and to make all things work for their good Hence faith will not only submit to the present dispensation but will thankfully praise God who hath ordered all things for the best and done what was most sutable for us and most subservient to his glory in our everlasting happiness 6. Albeit an immediat testimony either concerning out state and adoption or concerning our acceptance and answer of our prayers be not usual and ordinary yet the latter is more rare then the former If we speak 1. of an immediat testimony and 2. of a perswasion that God will give the very particular we prayed for but otherwise 1. a general assurance and perswasion built upon and drawn from the promises and 2. a perswasion that God will hear and answer our prayers in that way which is best for us is that condition and qualification of prayer after which we enquire But as to that immediat and particular testimony albeit it be not ordinary yet some eminent Saints at some special occasions have met with it and such might close their prayer as Christ began his Joh. 11.41 Father I thank thee that thou hast heard me as to the very particular I have prayed for but this cannot properly be called a mark of faith it being the highest measure and degree of that faith which falleth under the present disquisition and 2. because light needeth not another light that it may be seen and discerned but this particular perswasion is a beam of divine light clearly shining before our eyes and therefore needeth no further discovery nor any marks whereby we may know it But as to the other testimony concerning our state whether it be immediat and by way of direct illumination and irradiation or mediat
by application of the word or argumentation from it however I say this assurance and perswasion be wrought in the heart it is a good foundation from which we may if the fault lie not much at our door gather the other assurance concerning the success of our prayers For if we know that we have eternal life and believe on the name of the Son of God this is the confidence that we may have in him that if we ask any thing according to his will he heareth us whatsoever we ask and that we have the petitions we desired of him 1 Joh. 5.13 14 15. If the Lord lift up the light of his countenance upon thee and speak to thy heart and tell thee as once he did (i) Dan. 10. Daniel by an audible voice that thou art greatly beloved he will also say to thee as he said to h him (k) Ver. 12. that thy words and prayers are heard if the Lord smile upon thee and embrace thee he will deal kindly with thee and welcome thee indeed he is not like dissembling men who will use the highest expressions of love and entertain with the fairest words and complements those whom they least respect and to whom they purpose to shew no favour nor to grant any of their requests O! if we were more humbled for our unbelief and did more seriously lay to heart 1. our sin and ingratitude in having such hard thoughts of so good a Master and distrusting such a kind and loving Father 2. our folly in not only thus provoking our God to hide his face but also by vexing and tormenting our selves with imaginary fears and depriving our heart of that quiet and peace which is the proper fruit of faith why should Jacob mourn for his Benjamin going to his elder and kind brother Ioseph his fear was but imaginary and grounded upon a mistake and such is thy fear O believing soul are not thy prayers sent to thy Joseph and will not he accept and welcom them and hath he not moyen with the King and shall thy Benjamin the Son of thy right hand return empty nay but he shall come with wagons full of provision for the way and to carry thee at length to thy beloved Joseph Ah! what a scandall are we to our holy profession what are the promises such dry breasts is thy God so hard a Master is there nothing in the word of life to keep thee from fainting in the day of trouble hast thou no advantage of Pagans and Atheists nay if thou dost not live by faith and look up to God for an answer to thy prayers unbelievers acting a kind of naturall (l) Arising from natural reason and some common notions of a Deity and of the divine attributes but not leaning to a word of promise faith may as to the present case have the advantage of thee ah how should Christians under their dejection and despondency blush when they hear of the composure of spirit and confidence of that excellent moralist (m) Ipsum vero Numam adeâ— divina in re spes suas collocasse perhibent ut cum aliquando fibi de hostium adventu atque incursu nuntiatum esset subrideret diceretque at ego sacrifico Plutarch vit Grac. Rom. fol. mihi 24. Lap. Flor. inter Numa Pompilius who hearing of the approach of the enemy was no whit dismayed of their number resolution valour strength c. but resting securely upon divine providence and as Plutarch saith laughing as it were at their folly and madness the Lord being engaged in his quarrel replied and said no more at these news but ego sacrifico I am busie offering sacrifice to God and therefore I do not fear what men can do Here it may be askt 1. Quaest 1. what faith did Adam in innocency act in worshiping God and calling upon his name Ans We will not enquire how long Adam continued in that state albeit we see no ground for that peremptory assertion of School-men concerning the (n) Thom 1. quaest 63. art 6. Bannez in locum alii passim apostacy of Angels next instant after their creation yet we grant that very early both devils and man did fall the Scripture telleth us that the devil sinned from the beginning 1 Joh. 3.8 And the first news we hear of man after his creation Gen. 2. is his fall and yielding to the temptation Gen. 3. and it is not improbably thought that he continued not in innocency for the space of one whole day so that the present question had place but for a very short while to which we answer that Adam while innocent exercised and if he had continued in that state would still have exercised the faith of immediat dependance upon God for the accomplishment of his promises As Adam had a rule and law whereof only one parcel is mentioned Gen. 2.16 17. so he had promises and encouragments for doing his duty to which he did firmly assent till the dark night of temptation surprized him but this faith did immediatly close with God and lean to his mercy power fidelity c. For Adam before the fall did not know the Mediator nor any thing of the mystery of incarnation and therefore could not tender up his worship in the name of Christ It s true Adam then had potentiam credendi as our Divines disputing against Arminians speak so that he would have believed that mystery if it had been revealed to him but it seemeth strange that any should imagine that Adam in that state did know that mystery but yet it seemeth more absurd and irrational to affirm according to the common (o) Thom. 3. quaest 1. art 3. ad 5. Becan theol schol part 3. tom 2. cap. 1. quaest 7. part 1. tract 5. cap. 2. q 5. alii passim opinion of the popish Doctors that he knew the mystery of incarnation and yet was ignorant of the mystery of redemption and of his own apostacy and falling away from that blessed condition but supposing both the one and the other to have been known to Adam yet while the first covenant stood Adam could not look to the Mediator he not having place in that covenant of works which did stand so long as man continued in his first and primeval state A second question may be concerning the Saints in glory supposing that they pray for the Church militant 2. Quest which in the general is not (p) As hath been observed part 1. ch 5. pag. 79. and ch 6. pag 1.37 denied by orthodox Divines whether they may be said to pray in faith Ans (q) Thom. 1 2. quaest 67. art 3.5 alii passim pro contraria tamen sententia citari potest A lens Durand Argentin c. Aquinas and with him the rest of the Roman Clergy denieth that faith is consistent with the state of glory yea (r) Apud Jo. de Lugo de virt fid disp 17. sect 1.
hand but would (b) Habak 1.16 sacrifice to your own net and ascribe that mercy to your own wisdom activity moyen with or power over some creature helper and second cause and thus though God should deliver us in the day of our trouble yet we would not glorifie him nor would we with him Psa 116.1 2. say I love the Lord because he hath heard my voice c. 2. If we were carefull to ponder Gods wayes towards us and laid up experiences we might be helpfull to others especially to weak Saints and to children of light walking in darkness our experiences might prove a mean to support and strengthen their faith if God regard the prayer of the destitute this shall be written for the generation to come Psa 102.17 18. See this point more fully demonstrated and improven by Mr. Goodw. Ret. of Pray ch 10. Ah! where is the man who hath not reason to smite his breast and say wo's me that I am so guilty of so vile ungrate foolish and mischievous an offence O! let us justifie God if he hath not heard us while we did not listen nor hear what he would say and O! if we were more carefull to amend this fault that is so common and ordinary that we would no more so carry as if we thought with Atheists that our praying were lost labour and if we will trust God and depend upon him we shall have no cause to be ashamed of our expectation he will not fail nor disappoint us if we will go to our watch-tower as the Prophet did after he had prayed Hab. 1.12 13. c. we would with him ch 2.3 find that an answer would at length come that at the end it should speak and not lie though it tarried as to our sense and apprehension yet if we waited for it it should not tarry nor be suspended for one moment after the fit convenient and due time But as this waiting upon God doth import a looking up to him so 2. a patient and submissive a silent and beleeving expectation and not fainting all the while the Lord delayeth to answer our prayers he that believeth will not make hast but will patiently wait upon the Lord his God till he have mercy upon him Is 28.16 Ps 123.2 he will not fret because of cross-dispensations but will rest on the Lord and commit his way unto him knowing that at length he will bring forth his righteousness as light and his judgment as the noon-day Ps 37.7 5 6. We have need of patience that we may receive the promise Least if we fret the promised mercy be withheld Heb. 10.36 It s not enough that we once believe and assent to the promise but we must wait the fit time for its accomplishment And thus as we have need of faith so also of patience that we may inherit and be put in possession of the promised mercy Heb. 6.12 Some Pagans have shown much magnanimity and composure of spirit under their trials and sad disappointments who yet were strangers to this confident and filial dependance upon God and to this Christian patience which is founded upon better grounds and spiritual motives and which is the daughter of faith and one of the priviledges and ornaments of the heirs of glory being of a heavenly descent and coming from him who is the fountain and author of all our graces we would soon faint if we were not strengthned with all might according to his glorious power unto all patience and long-suffering with joyfulness Colos 1.11 There may be some appearance of joy in hypocrits and moralists in the day of their trouble and trial but there can be no real and solid joy but in beleevers who know that yet a little whi e and he who shall come will come and will not tarry Heb. 10.37 And that the Lord waiteth till the fit and appointed time come that he may be gracious to us and bless us indeed Isa 30.18 As the Spirit helpeth us to pray so to wait till the fit time for us to receive come hence the Lord is called the God of patience not only because he exerciseth it toward us but (c) Especially since there also he is called the God of consolation which must be interpreted of his working of it in us and making us rejoyce because he worketh it in us Rom. 15.5 O! then let us labour to exercise this heavenly grace and our labour shall not be in vain the more thou dost venture in thy trade with heaven and the greater stock of prayers thou sendest forth thou mayest expect the larger return nay and the longer thou waitest thou maist expect the more gain as knowing thy trade to be carrying on all the while and thy stock to be in his hand who during the delay will improve it to thy best advantage who will not suffer it to miscarry nor thee to be on the losing hand who hast intrusted it to him yea and 2. such mercies as are long expected and waited for are most sweet and welcom (d) August loc cit cito data vilescunt what we quickly and easily get we undervalue but what we have often askt and desired and long waited for proveth sweet and refreshing A love-letter and token from a dear friend we thought to have been dead will bring much delight and content and those vessels when the voyages prove long and dangerous so that the owners have made their account they shall never hear of them again as they use to return with the greater advantage so their return is more refreshing and comfortable so when our faith is ready to fail and we look upon our prayers as (e) Eccl. 11 1. bread cast upon the waters and as so much lost pains when an answer cometh and a love-token from our God whom we through unbelief had almost thought to have forgotten us O how sweet and acceptable will it prove and the oftner we read and peruse those missives from our heavenly Father especially coming by the hand of a messenger we judged to be lost and as dead we will observe some precious and as it were new passages which will mightily refresh and comfort us and will become a seal and notable evidence of his love to us and strong a support of our faith and confidence in him But 3. if we weary and faint we may through our impatience and discontent provoke the Lord to recall as it were his former grant and not to answer these prayers which otherwise might have laid claim to the promise and would not have wanted a gracious return and answer But as we must thus wait so 2. we must watch as we must look up to God so we must look in to our own hearts and about us to our wayes and course as we must watch unto prayer and in prayer so also after prayer Sathan alwaies lieth in wait and we know not he may have a train laid when and where we are least apprehensive of
also his name Jah which seemeth to be no other then the former Jehovah contracted both which come from a root that signifieth to be hence also the holy one is called I A M Exod. 3.14 none of the creatures can say I am or I shall be as the word there may and I (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercer sum sed rectius significantius Pagninus in rad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ero est enim futuri temporis think should be rendred ah they have a borrowed finite and depending being they are but where were they when God said the foundation of the earth and if the Lord withdraw his hand where are they or shall they be but he is the same yesterday to day and for ever He is an all-sufficient necessary and independent being and all creatures being (p) Quae participatioue nobis veneranda 〈◊〉 â—n comparatione ejus memoranda non sunt Gregor compared and laid in the ballance with his most glorious majesty are as nothing yea and less then nothing Isa 40.17 we have undervaluing thoughts of God when we make a comparison all the stars must disappear and evanish out of our sight when we behold this bright Sun whatever light may be in them yet it is darkned at the glorious appearance oâ— this great Luminary He and only he is the Lord who can say I am and there is none else besides me Isa 43.11 But when thus we meditate upon Gods infinite being or any of his divine perfections we must not limit his incompre hensible majesty to our shallow apprehensions buâ— should conceive his glorious attributes and nature to be far above and infinitly beyond what we can conceive of them We must saith (q) Interest câ—rim nostrae piâ—tatis Dei immensitatis casen â—â— de Deo quae sentire non possumus Jul. Scal. exercit 165 â—ect o. Scaliger think of God what we are not able to think a holy silent submissive admiration of what we cannot know should supply the defects of our knowledge we must not give way to our curiosity nor labour by searching to find out his infinite excellency Job 11.7 though in humility we should (r) Investiggare quidem ea perscrutarique pium est sed inscrutabilia esse in vestigabi lia confiten a â—unt Hilar loc jam jam cit follow on to know the Lord Hos 6.3 yet we must not (Å¿) 2 Cor. 10.14 stretch our selves beyond our measure but should thankfully improve what help he doth afford and diligently seek after the light of the word praising him who hath given us such a glass wherein we may behold so much of his majesty untill at length we shall know him as we are known and see him face to face 1 Cor. 13.12 4 Concl. As thus we may safely go where the Word doth lead us and follow on when we see it going before and pointing out the way and may speak and conceive of God as he hath revealed himself in the Scriptures So in improving that knowledg in any ordinance particularly in prayer we may select and make use of such names titles or attributes of God as are most surable to the present performance and may excite in our hearts that zeal tenderness and holy affections which are required and are pertinent to our case and exigence thus while in prayer 1. we are confessing out sins and accordingly would have the affections of reverence and godly fear shame sorrow c. excited we should consider Gods majesty justice holiness power zeal for his own glory threatnings and judgments c. 2. When we are asking and petitioning and should act faith and have our confidence strengthned c. we should consider Gods bowels and mercy his fidelity and truth his promises and tender care c. And 3. when we offer the sacrifice of praise we would meditat on his patience his pardoning mercy his free love his watchfull providence liberal hand c. that thereby we may be provok'd to admire his bounty towards us and proclaim his praise and express our senseof his goodness by walking before him in all holiness of conversation The Book of the Psalms holds forth to us many instances of this heavenly art and dexterity in making choice of and fixing upon sutable meditations of God his attributes word or works 5. Concl. We must not in prayer or any other ordinance look upon God absolutely for so he will be a consuming fire and we as stubble but we must conceive of him and draw night to him as he is (t) A modern Author affirms the divine essence or God-head in Jesus Christ to be the proper object of all worship alledging from Dr. Owen and some others that the essence of the God-head is the primary and proper object of worship Morn Exer. Serm. 17. We will not now meddle with that assertion of Dr. Owens knowing it to be maintained by many as we shew from Franc. a. S. Clara. part 1. But we hope this Author doth not think that the God-head as personally united to Christ is the proper object of worship but as the God-head is in Christ under a Covenant-relation and as the head of the Church and thus the God-head as it is common to all the three persons of the Trinity and not as it is in the second only may be said to be the primary object of worship in Christ reconciling the world to himself 2 Cor. 5.19 As we cannot have the light of the knowledge of his glory but in the face of Jesus Christ 2 Cor. 4.6 So though we had it it could not profit us it would but astonish us and be for our terrouâ— and confusion as the glory of Christ coming to judge the world at the last day will be to the wicked But we have spoken to this head at some length Part. 1. Chap. 8. 6. Concl. But in Christ Jesus we may and should draw night to him confidently as children to a father who is able and ready to hear us But you will say were it not presumption in me to call God Father Ans Is it presumption to acknowledge the bounty and wonderfull condescension of God and in prayer to follow that pattern be hath prescribed to us or is it not rather a foolish jealousie and most ingrate under valuing of his tender love yea and a bold contempt of his authority and a manifest transgression of his commandment to say we will not we dare not call him Father while he hath said when ye pray say our Father c. Luk. 11.2 where (u) Nomen Patris non accipi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro primâ— tantum trivitatis perlona sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro omnibus tribus deiatatis personis opparet ex regula illa quam Forbesius ex Patribus communi theologorum suffragio proponit contra Antitrinitarios estque ejusmodi omne nomen dictum de Deo respectu creaturae indicat essentiam adeoque
predicatui de tribus personis simul exceptis quae pertinent ad incarnationem seu assumptam naturam exam plorum loco hac adsert Deus noster Pater noster Praedestinator Creator Recomcâ—liator Adoptator Sanctificator exauditor precum Forh instr Histor theoâ—l lib. 1 â—cap 12. our blessed Lord teacheth us to call God Father not as if thereby he did point out to us the distinction or relation that is among the persons of the trinity or to single out to us the first excluding the other two for its certain we should direct our prayers to God who is Father Son and holy Ghost but to hold out to us (x) Ostenà it ad veram Deo gratam orationem requiri ut in vera siducia oremus ac jciamus nos invocare Deum qui in Christo dilecto suo filio nos dilexit ante jacta mundi fundamenta qui in filios suos adoptavit ac spiritum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nobis donavit qui paternum erga nos gerit animum quem proinde juxta ipsius exemplum mandatum ut panem nostrum invocare possumus Gerhard in loc cont harm cap. 180. the fatherly affection and tender bowels of God and of all the persons of the blessed Trinity and to encourage us to draw nigh to God with confidence as children to a father ready to help and pity us and though we be not limited to the same words or to say no other then is held forth in that pattern and copy yet we may not change our thoughts of God nor imagine that he hath cast off his fatherly care and affection towards us And herein as we have the command So we have the example of Christ he looked upon God as a father in that solemn prayer Joh. 17.1 Father the hour is come glorifie thy Son So also ver 11 21 24 25. For though he hath another kind of interest in the Father then others yet this doth not nullifie and hinder our interest and relation especially since ours is founded upon his God having adopted us in this his beloved Son we are truly sons though not such sons as Christ we are his sons not meerly nor especially by creation but by adoption redemption and a right to the inheritance And that Christ and beleevers have the same Father and thus stand under the relation of brethren he himself is not ashamed to profess Heb. 2.11 and Joh. 20.17 Go to my brethren saith our blessed Lord to Mary and say unto them Iascend unto my Father and to your Father and to my God and unto your God And thus the ancient Church in their prayer Isa 63.16 ingeminat this (y) Dulce nomen patris sweet relation with much confidence Doubtless thou art our Father thou O Lord art our Father our Redeemer And as thus we have 1. a precept and 2. practice so also 3. a promise for our warrant 2 Cor. 6. 17.18 Touch not the unclean thing and I will receive you and will be a father unto you and ye shall be my sons and daughters saith the Lord almighty And 4. this is made one end and design of the sending of the spirit into our hearts viz. because we are sons and that we may know and improve our relation by calling him Father Gal. 4.6 Rom. 8.15 to banish fear and to make us draw nigh in confidence and love 2 Tim. 1.7 But you will say how can we call God Father since we are not assured of our adoption Ans If God be not thy father he must be thy (z) Mr. Murcot being in great anguish because he feared that God was not his father had these words impressed on his mind If I be not thy father am I thy enemy and again if I be not thy father why dost thou follow after me Mor. exerc Serm. 14. enemy for there is no middle state and how darest thou who art stuble draw nigh to the consuming fire If thou be not a son thou hast no interest in Christ in whom only we have access to the Father Eph. 2.18 Joh. 14.6 And if God be not thy Father why dost thou hing and depend upon him yea even then when he frowns and seemeth to beat thee off and drive thee away I spake a little to the like case Part. 2. Chap. 2. Sect. 2. and shall not now say much but remember that the Lord as in another case So also in this (a) 2 Cor 9.7 loveth a cheerfull giver He would not have us to come to his altar and to bring our oblation grudgingly he would not have his spouse look sad or his children to distrust his love and care towards them nor his servants fear least he were such a one as the ill and wicked servant called him a hard master and ill to please Mat. 25.24 What a grief was it to Peter to have his love to Christ questioned Job 21.17 yea though lately he had denied and disowned him and must it not grieve the good Spirit of God when we have base and low thoughts of his mercy and kindness towards us yea even then while we are constantly reaping the sweet fruits thereof Ah! will ye thus requite the Lord and deal no better with him then they Mal. 1.2 I have loved you saith the Lord yet ye say wherein hast thou loved us But if ye will trust him ye have his word he will not disappoint you and ye do thus as it were engage his majesty not to fail you O! then draw nigh to him in confidence and fear not to call him father who hath purchased so great an inheritance at so dear a rate for thee its good in some cases as a reverend divine said to threap kindness upon God He will never challenge thee who hast the heart and love of a son for calling him Father If thou be a child of light though thou fittest in darkness yet thou are still a child and thy father will not disown thee if thou claim an interest in him what though thou blushest to call thy self a son as being unworthy of that relation yet surely God hath not lost his title nor deserved at thy hands that thou shouldst rob him of that relation he hath bought by the unvaluable price of his Sons blood and its observable that the Saints many a time would divide the relation that is mutual at least are more positive and peremptory in asserting the one part then the other and as the prodigal when he had by his riotous living forfeited his son-ship and was brought to confess that he was no more worthy to be called a Son yet durst profess that he had a Father and durst call him by that relation and take on this resolution to arise and go to his father and say father Luk. 15.19.18 So they may call God Father while they are convinced and may from an humbled heart confess that they are not worthy to be called his sons and even then while their face is
renew our resolutions to hold our heart fixed at the duty to be active and serious in the work and to guard against all diversions and impertinent thoughts whensoever we shall draw nigh to God there is never any (a) Albeit some natural and involuntary defects may stiâ—l remain during this state of weakness and impotency voluntary omission of or defect in duty but there must be some fault and deficiency in our resolution for if the wilâ— and resolution were absolute and peremptory al the rest of the faculties would be in readiness to obey and to follow the pursuit to the utmost of their power But an unresolved and wavering minded man must be unstedfast in all his waies Jam. 1.8 And here I may appeal to thine own experience O dejected Saint didst thou ever go to prayer with such a renewed and fresh resolution but thou fandst the fruit of it and art thou not now convinced of thy negligence for drawing nâ—gh to God many a time in much despondency and of thy careless yielding as it were and giving way to the tempter to steal away thy heart from the duty and though once there was some kind of resolution accompanied with a proportionable success yet now it is worn wâ—ak and feeble because thou hast not from time to time renewed it and keeped it in life O! but if thy heart were once steeled and fixed with such a serious and new resolution ye might more confidently expect the Lords help and in his name might engage yea and promise with that holy man Psa 57.7 Psa 180.1 to be serious and fervent in praying or praising of God if ye were thus awakned ye would awaken summon and arrest all that is within you to joyn in the work which after such an alarm would not readily fall asleep so soon especially when they are employed and held at work Psa 57.8 Psa 103.1 6. In the intervals of prayer which must not be long let us hearken to the exhortation 1 Pet. 1.15 Be holy in all manner of conversation if ye either sin away or suffer the world to steal away that heavenly frame of heart which now thou enjoyest when thou bringest thine offering to the altar thou wilt have fire to provide which is not at thy (b) For it must come from above call and command and therefore no wonder though thy sacrifice be cold imperfect and loathsom O! but when the heart is fitted and seasoned for the duty and when fire from heaven is kept alive ye may take the censer in your hand and go offer to God an (c) Phil 4.18 Eph. 5.2 acceptable and well-pleasing sacrifice an odour of a sweet smell when the heart is spiritual and heavenly thoughts are familiar to us it will be no hard task out of that (d) Mat. 12.35 treasure to bring an offering to the Lord and for this effect I shall now only hold out these four or five words of counsel and advice which may also serve as so many directions though more remote and may be added to the former for quickning the heart in prayer and guarding against wandring thoughts 1. Then if thou wouldst not have thy heart straitned in thy addresses to God do not stint thy self to â—uch a measure of holiness in thy life and conversation he who thinks himself holy enough already is void of true holiness he who saith hither will I aim and go and no further may fear least yet he hath not advanced one step though toward yet not in the way of God this was not Pauls course he knew that he had not already attained to perfection but forgetting these things that were behind and the measure he had already won to he reached forth unto those things which were before him pressing hard toward the mark for the prize of the high calling of God Phil. 3.10 11 12 13 14. And that herein he was not alone but that all the Saints did and should follow the same course he testifieth ver 15. Now this mark at which Paul did level was not that imperfect copy and half-reformation of many unsound professors but the perfect law of God when we look to those who are below us we may like the Pharisee Luk. 18.11 with a proud and unsound heart thank God that we are not as other men who yet may be nearer the kingdom of heaven then we our selves ver 14. Thus we must not look after nor mak the example of the best our rule or rest on their measure because they rested not there themselves though we could attain to it yet I deny not that good use may be made of the example of eminent Saints Hence our second direction is this Let us view and set before our eyes the zeal and unwearied diligence of eminent Saints in all ages as a motive to quicken us in our course a dull horse will mend his pace when he seeth others before him to ride quickly when Julius (e) Sueton in Jul. Ces Cesar beheld Alexanders statue and considered what notabl acts had been done by him yet a youth and in so short a time how did it affect him and quicken his diligence and (f) Plutarchi Themistocl fol. mihi 55. Miltiades his rare Trophies mad Themistocles abandon his sleep and almost forget to eat and for what was all this emulation and contention among those noble Pagans but for a poor perishing trifle and so was not worthy once to be named or compared with the magnanimous zeal and unwearied diligence of the Saints for the honour of their God the (g) 1 Pet. 1.4 incorruptible crown of glory and the undefiled inheritance reserved in heaven for them And shall not their example stir us up and quicken us in our course especially since their faith zeal patience activity and diligence is recorded in the Scriptures for our imitation thus the Apostle having set down a brief catalogue of some of those renowned worthies Heb. 11. he sheweth for what purpose he did so Chap. 12.1 viz. that we being compassed with such a cloud of witnesses might by their example be excited to run with the greater alacrity and cheerfulness the race that is set before us hence also Pauls exhortation to follow him as he did a more noble copy 1 Cor. 11.1 and to people to follow their teachers in the Lord Heb. 13.7 and albeit every generation hath had some who have been eminent for holiness and though of late many famous Martyrs in England and elsewhere have suffered under popish persecution and cruelty yet in the first ages of the Church for ordinary albeit there was less light yet there was more heat ah now the lives of the most part are a scandal to the holy profession but then Christians were more zealous circumspect tender loving self-denied c. And how many under the first ten persecutions were glad of an opportunity to lay down their lives for Christ yea many of their own accord (h) I do not
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
that desire to God But 6. that opinion I find to be most common among popish (e) Beda in Luc. 18.1 Alf. a Castro loc cit Salmeron loc cit gloss ord Lyra and the Remists on Luk. 18.1 Rainerius in voc oratio cap. 7. Lessius de justitia jure lib. 2. cap. 37. sect 43. ali◠passim writers is that he may be said to pray alwaies who prayeth in the canonical hours appointed by the Doctors of the Roman Church we will not now digress to speak of their divine office as they call it and canonical hours in which the (f) Viz. tom 2. de virt stat rel lib. 1. great Suarez hath employed almost a whole book and though Bellarmine speak to that head in some few Chapters yet he sends (g) Bell. de bonis ope◠in partic lib. 1. cap. 11. his reader to one Marcellus Francolinus who as he reporteth hath written a large volume upon that subject but I would ask where Christ or his Apostles did prescribe these canonical hours or whether these were known when Christians at first were commanded to pray alwaies yet if that interpretation were purged of the popish leaven and superstition applying the general particle alwaies to all fit seasons and occasions or as their (h) Cajet in Luk. 18.1 in 1 Thess 5.17 Cajetan speaketh horis congruis it may help to clear the meaning of the exhortation and may be acknowledged to be one branch or part thereof as shall appear Thus we have seen what others have said to little purpose we now come to give the true and full sense of the exhortation to pray alwaies and to answer the propounded question in the following particulars Concl. 1. Albeit we do not joyn with those Divines who think the full importance of that exhortation to be that we should constantly maintain a praying disposition and alwaies be in a readiness and fitness to be employed in that necessary exercise yet we grant that this habitual frame of heart and spiritual disposition is supposed by that exhortation so that 1. we cannot alwaies obey it unless we alwaies be thus in readiness For if at any time the heart be out of tune the occasion and season of prayer may offer and then we are unfit to seek Gods face what this disposition doth import how necessary it is and how it may be maintained see Part 2. Chap. 1. But you will say may we not pray though we be unfit and indisposed Ans It is notwithstanding our unfitness yet our duty and we must be doing though then we cannot pray that is we cannot pray to purpose and successefully unless the Lord pity us and in mercy remove those fetters we have wreathed about our neck though then we deny not the necessity of such a praying disposition yet the words do clearly point out the act ond exercise of this duty and the following words ver 19. quench not the Spirit do rather hold out that point for there as Diodati observeth there is a similitude taken from the fire of the altar which was to be kept continually alive and burning and thus we should not suffer through our rebellion impurity ingratitude negligence or contempt the gift of the Spirit of grace to depart or be abolished in us but should preserve it nourish it and make use of it Concl. 2. This exhortation doth clearly answer the question when we may pray assuring us that there is no time in which we are not allowed and when we may not acceptably call upon God and thus Exod. 20.9 the Lord saith six daies shalt thou labour and that ruler Luk. 13.14 faithfully repeateth though he mis-applieth these words while he saith there be six daies in which men (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to work You see here the word of a (k) Yet Cajetan thinketh that these words belong not to the command for saith he non praecipitur u◠sex diebus homo operetur sed quod septimo quiescat Cajet in Exod. 20.9 Non omnia inquit Aquinas quaecontinentur in lege tinduntur per modum praecepti Thom. 2.2 quaest 186. art 9. command and a necessity mentioned and yet they import no more but an allowance and liberty as if it had been said you are permitted and allowed to work and labour in any part of the six daies but there is no obligation laid upon you to imploy all that time in the works of your calling for you must eat drink sleep and may also spend some time in lawfull recreations and ye must serve God and set some of that time apart to seek his face though as to the hour or particular circumstance ye be not determined but may use your liberty So while we are commanded to pray alwaies thereby is clearly implied that there is no time in which we are not permitted and allowed to pray and draw nigh the King his door stands alwaies open and we may enter in and present our supplications to him and this as I conceive is a part of what these words hold forth though not all nor the main Concl. 3. To pray alwaies importeth assiduity and frequency in prayer we cannot be said to do alwaies what we do not often but there is nothing more ordinary with all sorts of people and in all languagues then to express frequency by such a note of universality so we use to say that a child who often eateth is alwaies eating that a diligent student is alwaies at his book and a laborious trades-man is alwaies busie at his work c. And the places of Scripture in which the particle alwaies doth import frequency are so many and obvious that it were to no purpose to stay on citations only let us offer some few instances in the subject-matter and where the Saints are said to pray alwaies and to ask such and such a particular without ceasing whereas it is evident from the very context that they did not could not without intermission continue in that exercise though ordinarily and frequently they did so thus Act. 10.2 it s said that Cornelius prayed (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alway and yet he was a centurion and must needs have been much employed in military affairs thus also Paul professeth that he prayed for the Corinthians (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies or without ceasing 1 Cor. 1.4 and alwaies (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Colossians Col. 1.3 and (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies for the Thessalonians 1 Thes 1.2 and 2 Thes 1.11 and p alwaies for the Romans Rom. 1.9 thus also the Apostle Peter protesteth that he will put those Christians to whom he wrote q alwaies in remembrance of those things which he had then mentioned 2 Pet. 1.12 And will any be so absurd as to imagine that the Apostle did nothing else but continually inculcat and repeat those things to them but he tells them that he would often and frequently thus
admonish them and zealous Paul showeth those to whom he wrote that ordinarily and frequently he prayed for them And thus it is evident that to pray frequently is to pray (r) Semper i. e. frequenter vel frequentissime Bonav in Luk. 18 his verbis Dominus apostolus nihil aliud commendare voluerunt nisi perseverantiam assiduit atem orandi quantam maximam habere possumus Bellar. loc cis cap. 9 Bellar. alwaies and I find (Å¿) Chrysoft Theoph. in 1 Thess 5.17 Bonav ar ubi supra lib. 1. cap. 1 cum multis aliis many judicious and learned Expositors thus to interpret this exhortation Concl. 4. If to frequency be added universality constancy and equability there will be found yet some greater reason for this expression and that it is so in this case yea and that there is not one but diverse kinds of universality here shall forthwith appear And 1. there is required an universality in respect of the object we must not only in some few things but in every thing by prayer supplication and thanksgiving make our requests known to to God Phil. 4.6 Hypocrits will in their affliction seek God early when fear is upon them God will hear from them but otherwise they forget God and do not regard the work of his hand but the Saints as at all times So in every thing will present their requests to God knowing that every (t) Unde colligendum est impurâ—m esse usurpationem ommum donorum Dei nisi adsit vera cognitio invocatio nominis Dei ac belluinum esse vescondi morem quum homines sine ulla precationo ad mensam 6 ingerunt ac bene saturati sepulta Dei mentione allo se proripiunt Calv. in 1 Tim. 4.5 creature must be sanctified by the Word and blessing of God and by prayer 1 Tim. 4.3 5. Ah! did sinners know their danger not only from Sathan but from the meanest of the creatures they would not go abroad without the shield of prayer A stone lying in thy way may occasion thy neck-break and the least morsel of bread thou puttest in thy mouth may choak thee O! what a mercy then must it be to have the very stones and beasts of the field in league and at peace with us Job 5.23 and how carefull should we be to improve this covenant by frequent prayer to him who is the preserver of man and (u) Ps 36.6 beast 2. There is an universality in respect of time and that being the most proper and pertinent to the present purpose we will insist on it at greatest length for if it can be made appear that we should pray at all times it will be manifest that we ought to pray alwaies Now as time in humane (x) And in all languages thus the Latin tempus the Greek and the Hebrew doth signifie the fit season and opportunity writings So also in Scripture is put to signifie the fit season occasion and opportunity of doing as frequenly in the book of Ecclesiastes and as there is a season and fit time for every thing and purpose under the heaven in which is beautifull Eccles 3.1 11. So prayer hath its seasons and fit time in which it should be performed and in which it will be beautifull and an (y) Phil. 4.18 odour of a sweet smell a sacrifice acceptable and well pleasing to God And as it doth very much contribute to the beauty and acceptance of prayer that it be performed seasonably So we are obliged to observe and improve every season and opportunity when ever the Lord opens the door and calls upon us either by his word or work if we do not answer his call and improve this talent then are we sinfully deficient and omit our duty when we let the fit season and opportunity of doing pass then are we idle and negligent and then become we guilty and culpable And thus the (z) Vid. scholastic 〈◊〉 in 1 2. de hac quaestione fusius forte dicturi sumus loce citato moralists and School-men-do rightly teach that an omission cannot be imputed to us but when we are called and obliged to do and do not or when we suffer the occasion and season of doing to pass yea they do not only affirm that otherwise an omission is not imputed as our sin but that it should not upon any account be imputed to us or esteemed ours and therefore ought not in respect of us fall under any moral denomination or be accounted voluntary or free neither should we in respect of it come under any moral consideration or by it be thus denominated And if it were not thus at least as to any culpable imputation which is the point we now press how many thousand omissions of good might every moment be charged not only upon weak sinfull men but also upon the glorious and holy Angels who are able to do many things which they do not for want of this call and opportunity of doing Hence since the omission and not doing of and duty cannot be imputed to us as an interruption or intermission on our part except when we are (a) Praecepta affirmativa obligant semper sed non ad semper ideo solum pro temporâ— illo aliquis cessando abâ—â—ctu peccat pro quo praeceptum affirmativum obligat Thom. 1.2 quaest 7â— art 5. ad 3. vid. etiam quaest 100. art 10. obliged called and have a fit opportunity to do therefore it is evident that we may be well said to do alwaies what we do at all times and seasons of doing and that he may be said as to pray alwayes So without ceasing who prayeth as oft as he hath opportunity and is called to that exercise for thus there is a moral continuation without any ceasing or intermission on his part he being then only concerned in that duty when the fit season is offered and then he will alwaies be doing But you will ask what be these seasons of prayer which we must observe and improve Ans There is a twofold season of prayer one constant another occasional 1. then as to the constant season of prayer which every Christian should daily make use of albeit we will not limit or prescribe to the Saints yet we hope that without hazard of a challenge from any sober Divine we may affirm that the least which the word of God will admit for a set course of prayer is twice a day as our daily wants necessities trials temptations will so often at least send us to the throne for a supply protection deliverance c. So our mercies for their continuance and the sanctified use of them and if we have the heart of Children we must so often at least visit and speak with our Father and if we be sensible of our enjoyments and of his mercy and tender bowels we will so often at least offer to him the sacrifice of praise c. And we cannot be said
to do (b) As in the preceding conclusion hath been shown Quest Ans alwaies what we do not often and frequently and can he be said to pray often or frequently who doth not at least keep a constant course of praying twice a day But if it be askt what time of the day is fittest Ans Though we will not be peremptory in fixing upon any part of time yet it would appear that evening and morning were the fittest seasons is it not equal that we begin and end the day in Gods worship and service and how dare we sleep untill we commend our selves and all that is ours to the care and custody of our Father and how dare we put our hands to any work in the morning till we praise him for our preservation in the night past and beg his blessing on the works of that day and thus both our need and the honour of our Master call for this for what we highly prize and love dearly will get the first and last of our thoughts it will as it were sleep and awake with us and shall not the Lord have that room in our heart is there any better object to fill it and can the first and last of our time be better employed The Jewish daily sacrifice was appointed to be offered in the morning and evening Exod. 29.39 and these are fit seasons for the Christian sacrifice and accordingly the Saints from time to time have observed those seasons though with some variety But I should think that as the morning and evening So the first of the morning and the last at night were due to the Lord and if our calling or some occasional diversion do hinder the family from meeting together every one should then go to their closet and pour out their soul before the Lord till the family may most conveniently meet together to joyn in that exercise But ye may yet ask what warrant we have from the Scriptures to press this Ans We did not say Quest Ans that this was all which the Scripture doth require but that this was The least which from thence could be allowed and established The Lord in his Word requireth that we should pray alway and without ceasing but doth not determine how oft that albeit we should set some bounds and limits to our losse vain idle hearts which otherwise would be ready upon any trifling occasion to slight and omit that duty yet that we should not rest as to private converse with God upon any number nor thus stint and limite our selves though we should have our constant course of prayer morning and evening at least yet as to the occasional seasons of prayer we should be liberal and free still labouring to enlarge our selves more and more in this sweet and heavenly exercise resolving with the Psalmist in the point of praising God Psa 71.14 still to pray more and more and here the Lord would leave some liberty and latitude according to the variety of our callings and employments in the world and according to the occasions and opportunities which in his providence he would offer for as some in respect of their calling and condition have more some less time to spare So one and the same Saint may now meet with moe occasions and motives then at another time and as thus there is a great variety as to the nature of the thing and occurring circumstances and no rule in the Word that doth precisely limit and determine how oft So neither is there any equality as to this among the examples recorded in the Word neither is it usual there to condescend upon any number for as occasions are thus so variable So accordingly hath the carriage and practice of the Saints been but as to their set and constant course we will find some few instances and yet with some variety Thus the servant of God David though a King upon whom so much care and business did lye yet professeth that (c) Septies i. e. pluries Musc in loc See also Diod. and others but though we did grant that here there is a definite number put for an indefinite yet it will not follow that the greater is put for the less but rather on the contrary that the less is put for the greater seven times a day he praised and who will doubt whether then also he prayed to God Psa 119.164 And Daniel though a Ruler and much employed at Court yet would not neglect to pray three times a day Dan. 6.10 and the Psalmist I think determines what these times were while he promiseth to call upon God evening and morning and at noon Psa 55.17 And of the Elect it is indefinitely said that they cry to God day and night Luk. 18.7 c And so much of a constant course of prayer to be performed at set fixed and appointed times Now come we 2. to speak of occasional seasons of prayer it is not (d) Nec tantum statutis horis praefinitis sed quovis tempore c. Theophil in Eph. 6.18 enough to fix and observe set times for prayer but we must be alwaies ready and from time to time watch and discern such opportunities as the Lord occasionally in his wise providence offereth that we may improve them we must not only publikly with the family and privately in our closet keep a constant course of prayer but we must also lay hold on every occasion invitation and message from heaven and it must be a grievous provocation to slight such an opportunity when the King is upon the throne and sends a messenger to invite thee to come when he openeth the door and holds forth the golden scepter to thee assuring thee of acceptation and audidence if thou do not answer when he thus calleth to thee may he not justly suffer thee to knock and cry and not hear nor answer according to the threatning Prov. 1.28 and therefore if the Lord put such a (e) Prov. 17.16 prince in thy hand and thou wilt not improve it that is an evidence of thy folly for what knoweth thou O man but this may be the acceptable time in which the Lord may be found and if thou let it pass what knowest thou if ever thou meet with such a season Now there be several times and seasons in which the Lord useth to visit and draw near to his people and it were our wisdom as it is our duty to call upon him while he is so near Isa 55.6 it s a fit time to offer our supplication to the King when he comes and makes a visit to us You will say but how shall we know when the Lord draweth nigh to us and whereby shall we discern his approach Ans The Lord in the Scriptures is said to visit his children several waies which as to our purpose may be referred to these three general heads he visits us 1. by his mercies and benefits 2. by his rods and judgments and 3. by the inward
So (Å¿) Thom. 2.2 quaest 8 3. art 14. ad 1. Rainer panth sect de orat cap. 7. ubi concludit sic unde quam diu in orante devotio durat tam diu oratio durare debet c. vid. loc Bellarm de bon oper in part lib. 1. cap. 9. Aquinas with his disciples and Rainereus yea and Bellarmine himself that great deceiver of this age by his patrociny of the mock-prayers of the Roman Church Ah! should we in this come short of these lax-casuists and shall we while the cloud of presence abideth upon our tabernacle go out from the presence of the Lord. But here we may take occasion from Austius words to enquire whether it be lawfull to use repititions in prayer Ans Certainly some repetitions are lawfull and warranted by the example of Christ and of the Saints both in the old and new Testament and may be very pithy and emphatick expressions of zeal love spiritual delight importunity faith c. or of the greatness of our danger and strait c. But yet there are other repetitions which are unlawfull and forbidden Mat. 6.7 viz. 1. idle and vain repetitions proceeding from want of 1. affection 2. matter and 3. (t) Viz. When want of words floweth from want of zeal and affection expression or words 2. affected and hypocritical repetitions when either that we may seem devout or that we may play the oratour we may ingeminate the same words in a strain of eloquence and elegancy 3. proud and boasting repetitions when we think to be heard for our much speaking and that our vain words doth oblige the Lord and deserve an answer But 3. in case of dulness and indisposition of heart yea and of bodily fainting and weakness it were better to be frequent in prayer then to continue long in that exercise and to divert a while and by reading meditation or conference to sharpen the irons rather then to use them while they are so blunt nay thou mayest well intermix the works of thy lawfull calling and follow thy business in the world or moderatly use some recreation for repairing some natural vigour and activity which may be subservient in this heavenly exercise We do not serve a hard Master who will call for alike work from the weak and strong and who will allow us no time for our own work or for fitting and preparing us for his service You will say but were it not better alwaies to be short in prayer whatever be our fitness and disposition since these prayers which arerecorded in the Scriptures are of no considerable length the longest being that of Solomon at the dedication of the Temple 1 King 8. and of our blessed Lord a little before his Passion Joh. 17. the complaint of the afflicted Psa 102. Ezra his confession chap. 9. the Levits thanksgiving and acknowledging of the Lords justice in punishing that people for their sins Nehem. 9. c. We have also the practice of these Saints in Egypt whom (u) Loc. jam cit Austin mentioneth and doth not condemn some also of the present age eminent for piety might here be alledged particularly the judicious Mr. (x) Vbi suprae pag. 477. Gurnal Ans Albeit 1. we must not quench the Spirit nor draw back so long as the Lord doth arrest us at the throne by the smiles of his countenance yet 2. for ordinary I do not dissent from those who do advise rather to be frequent in prayer then to continue long at once our hearts are very slippery and our affections cannot long keep their vigour and zeal but like a deceitfull bow will quickly slaken and not be able to carry the arrow to the mark But especially in publick and when we joyn with others we would so far condescend to their weakness as not to stretch forth our selves to such a length as the most enlarged can scarcely reach as is too usual and I wish that no principle of Pharisism and self-seeking had influence therein but 3. though thus for ordinary we need not be very long yet when we are under indisposition we may yet be shorter but then we would be more frequent yea 4. as to occasional prayer we may yet spend less time in it and yet prevail and we would here observe a very considerable difference for albeit we need not stay long in our ordinary course of daily prayer yet comparatively some considerable space of time would be allowed for that exercise but as to occasional prayer we may be very short in it yea when we are pressed with business or company and have not opportunity to go apart and in a solemn manner to make our adress to God we may dart up to heaven some short ejaculation which will not be thrust out nor sent away without the blessing And having thus made mention of ejaculatory prayer we could not leave that sweet point till we had digressed a little to its use necessity and singular use were it not that Mr. (y) Mr. Cobbet of pray part 1. cha 2. Mr. Gurnal ubi supra cha 30. pag. 375. which should be 383. Cobbet and Mr. Gurâ—al have spoken so fully and pithily to that subject and now I shall need add no more but recommend what they have written to all those who desire to walk with God and to carry on a safe and thriving trade with heaven But who is able to discover the excellency and several advantages of such short ejaculations and apostrophe's to God O! how do they help to maintain a heavenly and praying-disposition in the heart These are the swift messengers which upon all occasions we may dispatch to the throne by these we may beep constant correspondence with heaven and have our conversation there no calling trade nor condition of life needs hinder this spiritual traffique and negotiation the most laborious tradesman may follow his business constantly and work hard in his shop and thus pour out a prayer to God such a short parenthesis will make no sensible and considerable interruption in any business or employment And oh what a difference is there between those Christians who exercise themselves in such spiritual diversions and short conversions to God and others who suffer their heart to stay so long here beneath and so to fasten and take such deep root in the earth The Lord in his providence offereth to us many occasions for some spiritual thoughts and heavenly meditation where canst thou cast thine eyes and not behold a miracle which thou dost sleight because it is ordinary and from day to day renewed or continued who hath covered the face of the earth with such variety of herbs flowers c who maketh the fire to burn the wind to blow c. And besidethese outward occasions how many motions doth the Spirit suggest for lifting up the heart to God and were it not our wisdom not to choak these motions nor let such opportunities slip but to dart up some short desire and
upon such a sure foundation though (g) Habak 3.17 18. heaven and earth should pass away though the mountains should melt as wax and all the host of heaven be dissolved and fall down as the leaf falleth off from the vine yet the Lord will own his (h) Isa 34.3 4. Psa 97.5 Word and will fulfill all his Promises the least jot or title whereof shall not cannot fail Mat. 5.18 Luke 16 17. And doth he not solemnly protest that though he commandeth inviteth and intreateth us to come unto him and pour out our desires before him and proclaimeth his fury and indignation to all persons and families that call not upon his Name yet he never said seek ye me in vain Isa 45.19 Who is the man that dare challenge the God of truth and can say that ever he sought him in vain if in truth and with the whole heart Sect. II. The great prejudice and stumbling block of prayerless souls their mistake discovered what the Lords hearing doth import that the Lord doth not alwayes answer prayer after one and the same maner and what are these different wayes that he never heareth the wicked and wherefore notwithstanding he will satisfie their desire and that he alwayes heareth his servants when they call upon him in truth Prov. 15.8 The sacrifice of the wicked is an abomination to the Lord but the prayer of the upright is his delight Joh. 9.31 We know that God heareth not sinners but if any man be a worshiper of God and doth his will him he heareth THere is one great objection against the success of prayer which proveth a neck-break to carnal hearts and may sometimes be the (a) Psa 73◠2. c. Jerem. 12.1 2. Job 21.7 c. Obj. trial of and a sad temptation to the Saints and it is this Obj. Do not all things come alike to all is there not one event to the righteous and to the wicked and did not the wisest of men observe and preach this truth Eccl. 9.2 Do not the wicked who (b) Job 15.4 cast off fear and restrain prayer prosper as well as they that fear the Lord and who in (c) Phil. 4.6 all things make their requests known unto him And therefore those who are accounted Atheists are unjustly taxed for asking What is the Almighty that we should serve him and what profit should we have if we pray unto him Job 21.15 And the Prophet had no reason to complain of those men who said that it was in vain to serve God to keep his Ordinances and walk mournfully before him Mal. 3.14 Doth not experience that is the best master clearly show that godliness is no gain and that there is no good nor advantage that can be reaped by prayer and that all the promises of audience and all that can be said concerning the success and return of prayer are but empty words having no truth nor reality in them Was not Esau honourable and rich as well as Jacob was not Ahab a King as well as Josiah and were they not alike in their deaths Nay did it not go well with the Jewes so long as they served the Queen of heaven but so soon as they returned to worship the God of heaven they were consumed by famine and the sword Ier. 44.17 18. And therefore they had reason to resolve and say to Ieremiah what they said v. 16. As for the word that thou hast spoken unto us in the name of the Lord we will not hearken unto thee Ans Though few be so impudent as to speak thus with their mouth yet alas it is the heart-language of too many else they durst not cast off fear and restrain prayer before God But that we may encounter with this Goliah who thus defieth and insulteth over the armies of Israel saying in the name of all Atheists as he in the name of the Philistines 1 Sam. 17.9 10. If there be among you a man that is able to fight with me and kill me then we will submit and all of us become tributaries to the God of Israel and pay him the revenue of daily prayer Let us with little David come forth against this Champion in the name of the Lord of hosts whose Truth and Name is blasphemed and whose Worship and Ordinances reproached and in his strength we may confidently say with him v. 46. This day will the Lord deliver thee into my hand and I will smite thee and take thine head from thee for the battel is the Lords and he will give thee into our hands and we may not only be encouraged with David v. 37. from former experiences in other cases as hard and difficult but also from the experience of all Saints in the same case while they have been called out to wrestle with this strong temptation And O that the Lord were pleased to furnish us with a word that may be helpfull to those who shall hereafter meet with the same conflict and that in his strength we may so encounter this Hydra that after one head is cut off two others do not arise and grow up in its place but that it may be utterly overthrown and destroyed the battel is the Lords and his honest servants after they have fought a while with his enemy have alwayes at length found his help and by the following or such-like considerations as so many weapons of proof have prevailed and carried the day and cut off the head of this mighty adversary and enemy of the faith and peace of Gods children For answer we will speak to the two branches of the objection severally and 〈◊〉 to that which concerneth the wicked their success and prosperity applying that point more particularly to those who live in the visible Church that being our case who have some form of godliness though they deny the power of it and never knew what it was to call upon God in truth and thus their prayers being no prayers in Gods account and yet followed with success their case may well come under the former objection and in answer both d to the one and the other we will 1. show what Gods hearing of prayer doth import 2. that the wicked though they pray yet receive nothing in answer to their prayers and 3. that whether they pray or not they receive nothing in mercy and love or for their good but for other holy ends which we shall briefly name and thus all their blessings must be cursed and their prosperity and success their ruine and snare As to the first the Lords hearing of prayer doth import 1. his approbation of the mater and object of our desires for if we ask what he doth not approve if we ask any sinfull and unlawfull thing we cannot ask according to his will and therefore must not think that he will hear 1 Ioh. 5.14 2 〈◊〉 importeth an admission reception and the acceptance of the prayer it self it having those qualifications which the promise of audience doth
desiâ—â—d 3. From the return maâ—e to Christs prayer once and again (z) Mat. 26.39 42 44. renewed that th◠〈◊〉 â—â—â—ght â—â—â—s fâ—om â—im it is evident that the prayer may be 〈…〉 when the particular is not graâ—ced for 〈…〉 or pâ—â—s a â—ay from him but he did drink it oâ—◠〈◊〉 the â—â—â—â—om and yeâ— it were blasphemous to imagine that Christs â—â—ayer wâ—â— not heard contrary to what hâ— himself â—ffâ—â—â—th Joh. 11 4â— Father I know that thou alwaies heaâ—est me And paâ—â—icularly as to that prayer the holy Spirit â—â—stifieth that he was heard Heb. 5.7 And then 4. in the general the Scriptures of truth do most clearly fully and frequently assert that they thâ—â— sâ—ek the Lord shall not want any good thing Psa 34 10. the same is affirmed of them that walk vprightâ—â— Psa 84.11 and of them that fear the Lord Psâ— 34.9 Hâ—â—ce we may well infer since they shall want â—o good thing they cannot want a return â—o their prayers and 〈…〉 answer from their God the Lord doing what is 〈◊〉 for them 〈◊〉 reference to the particular they desired Aâ—d siâ—â—e no 〈◊〉 shall befall the righteous Psa 91.10 Pâ—â—v 12.21 c. therefore they shall not gâ—â—â—hat 〈…〉 â—hem 〈◊〉 they should ask it upon a mistake 〈◊〉 â—aths of th◠〈◊〉 are mâ—â—c◠〈◊〉 truth â—esuâ— haâ— kâ—â—p 〈…〉 monies Psa 25.10 If all his 〈…〉 such then 〈◊〉 those paths in which he 〈◊〉 in â—â—swering thâ—â— prayers those paths must be suâ—◠〈…〉 of â—â—uth and fidelity in 〈◊〉 forming thâ—â—e 〈…〉 answer them when they call upon him There 〈◊〉 â—ever a pâ—â—yer pâ—â—â—â—ed out in truth at which the God of truth did â—oâ— drew nigh and to which he did not 〈◊〉 Psa 145.18.19 all his paths are mercy and truth to all true 〈◊〉 who can produce one exception or instance to the coâ—trâ—â—y He never said to such sock ye me in vain Isa 45.19 and then there is a considerable word to this purpose Rom. 8.28 We know that all things work together for good to them that love him if we ponder the scope of the place we will find this general truth to have a special relation to prayer of which the Apostle had been speaking in the two preceeding verses where he had shown our ignorance and that we know not what to ask and the need we stand in of light and help and now saith he you having been assisted to do your duty and pray arâ—ght you need not be anxious for Gods part and that which lieth upon him to do by way of return for ye may be assured whether he give or with-hold the particular he will have such a care of you as to do nothing but what he will make contribute and work for your good though we know not what to ask yet God knoweth what to give he will not challenge thee for asking what thou apprehended to be good for thee if (a) Especially since his Spirit may concur and assist thee in the pouring out of such a prayer it being our duty to go to God and hold up to him what we conceived to be good and fit for us committing to him to make choyce for us what he knows to be best See Part 1. Chap. 9. Pag. 269. upon the matter it be lawfull and if thy desire be moderate and submissive although as to the particular there may be a mistake flowing from thy ignorance of the event and those following circumstances which thou couldst not for-see but yet the Lord will do what he of his infinite wisdom and knowledge seeth will be indeed good and convenient for thee and we I and ye believing Romans saith the Apostle do know that God will care for them that love him and who in all things do make their requests known to him he will procure their good by the fittest means though the wicked will not know and acknowledge Gods care and fidelity in performing his promises and therefore think it in vain to seek the Lord yet we know and are perswaded of his love and care Surely the knowledge and belief of this point is a differencing mark and character they who have no interest in Gods love and care will not believe it towards others And thus its certain that the Lord alwaies heareth his honest supplicants Si (b) Aug. â—uâ—i supra non ad voluntatem tamen ad utilitatem If not according to their desire yet for their profit which if our (c) Our desires are often foolish and â—â—rtfull desires would not hinder and obstruct they should alwaies be answered what doth our kind Father grudge to give us such empty trifles which he bestoweth in such abundance upon the wicked would he who hath so loved us as to give his only begotten Son to death for us and to prepare an exceeding and (d) 2 Cor. 4.17 eternal weight of glory for us would he with-hold these perishing thiâ—gs from us if it were not for our good Rom. 8. â—2 Nay if we had not askt as we could have no solid peace either in the having or wanting such a particular that being the fruit of prayer Phil. 4.6 7. So we might have (e) Deus concedit tratus quod negat propitius vid. Aug. loco jam jam citato gotten in wrath what the Lord now in mercy with-holdeth from thee who hast committed the matter to God and hast referred all to his wise free and loving choyce And thus whatever be the particular ends and reasons of which Sect. 4. why the Lord with-holdeth such and such particular mercies as we desired in the general it is evident that his design herein alwaies is to prevent our hurt and promove our comfort and happiness and that all his paths toward us may be mercy and truth by making all things work together for our good And now to the Objection as it is propounded we answer Although al things did come alike to all yet they are not alike to all though in the outward dispensation there appear no diffâ—rence yet as to the fountain from which such a dispensation did flow the end to which it doth tend the effect fruit use c there is a vast difference for those things which are mercies blessings and pledges of love to the Saints prove snares judgments and an earnest of everlasting wrath to the wicked and what greater difference can be imagined yea not only is there so great an inequality dissimilitude where they seem to be equal and alike but also where there is an inequality and the advantage appeareth to be on the part of the wicked as while we compare them in their prosperity and success and having (f) Ps 73 7â— more then their heart could wish with the godly under persecution affliction and sore calamities yet even thus the case is not altered nor the difference and disproportion less for the Saints afflictions wants and tryals are sanctified unto them and are made to work for their good as being
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
know that there is so much of the old root in the best that if the Lord with-draw his hand and with-hold the blessing neither rods nor mercies could do us good but the venom within us would suck poyson out of the most pleasant flowers and turn the most healing medicines into deadly corrosives Let us not then rest on our enjoyments though thou be a Son thy Father may grant thy desire in anger parents when most grieved and displeased with their children may give way to them and let them have their will without controll but ere it be long the father will chide his son and upbraid him for his medling and taking upon him and then the son if he be not an unnatural wretch could wish that his liberty had rather been restrained then his father in anger given way to his course and who among the genuin Sons of Zion would not rather choose to be under the rod then to have his hearts desire with the displeasure of his heavenly Father O! then do not mistake as if thou hadst with thy fathers leave and good will because thou didst ask and he hath answered thy desire for he may give thee in wrath as he did the Israelits Psal 78.29.31 thine own hearts desire and not with hold the request of thy lips Let us then examine our hearts and wayes and then rejoyce in our mercies let us observe the Apostles method 1 Joh. 5.14 15. and judge of our having and receiving by the audience of our prayers which must be known not by sensible demonstrations of providence but by comparing our prayers with the right rule viz. the will of God revealed in his commands and promises but if we proceed contrarily and conclude that our prayers are heard because we have the petitions we desired of him we may readily mistake and apprehend these prayers to be heard and answered whereby the Lord hath been provok't and dishonoured O! but when it is with us as it was with him Psa 21.2 6. when the Lord gives us our hearts desire and with-holds not the request of our lips and we rejoyce in his salvation and are glad because he lifts up his countenance upon us when these are joyned together then is our peace stable and our comforts solid but when we rejoyce in mercies and grieve the God of our mercies our joy will end in mourning Sect. IV. A modest enquiry after the reason holy designâ— and ends why the Lord delayeth or denieth the particular merey that was desired though he accept and answer our prayers Psa 30.18 Therefore will the Lord wait that he may be gracious unto you and that he may have mercy upon you for the Lord is a God of judgment 2 Cor. 12.8 9. For this thing I besought the Lord thrice and he said unto me my grace is sufficient for thee THe present question is not concerning the Lords hiding himself from the prayers either of the wicked or of the Saints that being the matter of the following Chapter but concerning such and such a way of answering the effectual fervent prayer of the righteous which must prevail and cannot want a return viz. 1. why the Lord for so long a time delayeth to give what he purposeth at length to give 2 why he denyeth and with-holdeth the particular mercy that was askt and will rather give some other thing which will be better for us in lieu and consideration of what was desired and thus will rather make a gracious compensation then grant the mercy in kind that was desired We shall begin with the last as being many a time the sad tryal and exercise of the Saints who not seeing the Lords design nor observing the compensation it haply being in spirituals which are not so easily discerned have been ready to apprehend such a dispensation to be in wrath and that the Lord hath hid himself from their prayers But here it would be remembred that our work is not to enquire after the meritorious and procuring cause which by way of demerit doth provoke the Lord either to deny or delay because although the Lord delay to give or deny what was askt yet he doth not as the question supposeth either deny or delay the acceptance and hearing of our prayers yea such a denial and delay is not only in mercy and love but by (a) See Sect. 2 way of answer to our prayers and he who knew no sin did meet with such a return to his prayers Mat. 26.39 42 44. And therefore now we must only enquir concerning the holy ends and gracious designs the Lord propoundeth in such a dispensation under which we would not have the castigation of his people to be comprehended for albeit in his purpose and in the issue that hath much love in it yet it being in it self grievous bitter and afflictive and not a fit (b) See Part. 3. Chap. 3. object of our prayers it cannot so properly be said to be given by way of return to them yet since it proceeds from love and may be very profitable to us and thus may be askt conditionally and comparatively as hath been (c) Ibid. shown we shall in the close add a word concerning it though still it would be considered that there is a great difference between this and those other designs which have nothing of anger and wrath in them and here the object it self being absolutely considered is (d) Malum paena evil a fruit and punishment of sin and a testimony of divine displeasure and therefore whatever be said of the fruit and event yet the thing it self abstractly considered cannot well be called a return and answer of prayer Now let us name some of those gracious ends for which the Lord denieth to give the particular mercy we desired as 1. the exercise of our faith and patience graces are giuen us for use as talents wherewith we should trade and gain and not to be laid up in a napkin to rust and corrupt and therefore its needfull that the Lord in his providence should offer occasions for their exercise as in the present case while he with-holdeth our hearts desire then in patience to submit to his holy counsel and still to depend upon him as it must be the work of honest supplicants So 2. it is their tryal thus the sincerity of their hearts and reality of their grace is brought to the touch-stone not only must our graces be exercised for their growth and encrease but also for their tryal and discovery and to give Sathan the world yea and our own hearts an evidence of their truth yea and sometimes of their strength and perfection if notwithstanding we meet with no sensible demonstrations yet we will believe God's Word of promise depend upon him and patiently bear a seeming repulse and denial 3. Hereby the Lord would draw our hearts off from the creature that we may enjoy a more fulâ— and immediat communion with himself he will cut off the streams
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
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
plagued and deserted hear such a discovery which is not only of such as are going and on the way to hell this were easily known if men would hearken to the word of Truth and impartially judge themselves all they who are under the reign and dominion of any sin and thus have another master then the Lord must be the servants of sin and of hell Rom. 6.16 But the question is who are they who must perish in that way and who in all probability yea unless by a miracle of mercy they be reclaimed will never turn nor seek the Lord with the whole heart and therefore will never meet with audience and acceptance though they should call upon him And (b) In the following characters we speak of the case of rejection in the general because the Scripture most frequently speaks of that and because it includeth with the rejection of persons the rejection of their prayers also because the final rejection of their persons and prayers are so inseparably and necessarily conjoyned we may in this discovery indifferently speak of either of these two 1. Then all those may fear lest this be their case who have lived under a powerfull and searching ministry and yet are so far from bringing forth fruit that they are still on the declining hand and so far from being renewed and converted that they grow worse and worse and their heart becometh harder and more incorrigible till at length they are become preaching-proof and will not be afraid of the terrors of the Almighty perhaps at first they had some tenderness and heart-meltings under Ordinances but now their (c) 1 Tim. 4.2 conscience is seared as with a hot iron So that the quick and powerfull (d) Heb. 4.12 Word of God which is sharper then any two-edged sword cannot draw blood nor pierce them and he that being often reproved hardneth his neck shall be destroyed and that without remedy Prov. 29.1 The Lords Word cannot return void Isa 55.11 and therefore when it is not the savour of life it will become the savour of death 2 Cor. 2.16 Hence is that judicial wo denounced against Chorazin Bethsaida and Capernaum for despising and not profiting under Christs ministry Mat. 11.21.23 and thus that sad judgment foretold by the Prophet Isa 6.9 was accordingly inflicted upon the Jews Joh. 12.36 37 38.40 And upon the same ground also doth our blessed Lord apply this prophecy to them Mat. 13.14 15. where we may still observe that impenitency and hardness of heart under a powerfull ministry are held forth as a mark and evidence oâ— a judicial stroke and final desertion especially where the Ordinances have been continued for a considerable time and many warnings have been despised O Hierusalem Hierusalem how often would I have gathered you but you would not therefore c. Mat. 23.37 38 39. When the Israelits had grieved him fourty years he swore they should not enter into his rest Heb. 3.17 18. 2. Hypocritical Professors who have a form and name of godliness but deny and hate the power of it will hardly escape the damnation of hell Mat. 23.29 33. Such think to deceive both God and man and to hide themselves under a vizard and the Lord in his righteous judgment makes that cloak and cover a wofull snare to them their resting on a name that they live keeps them off from laying hold on eternal life how rarely and hardly are such convinced and converted Publicans and harlots go into the Kingdom of God before them Mat. 21.31 but they are as it were Proprietors and Land-lords in hell Hence that place is described by their interest in it Mat. 24.51 and comparing this place with Mat. 25.41 we will find that their interest there is like the devils and is it any wonder then that our meek Saviour denounce wo upon wo against Scribes and Pharisees for their hypocrisie Mat. 23. 3. Old gray-haired sinners who for a long time have lived in gross and scandalous sins may fear lest this sad judgement hath over-taken them custom in sin fortifieth the devils garrison in the heart and every new sin puts on a new bar on the door to hold Christ out we are had enough by nature and too far estranged and (e) Ephes 4.18 alienated from the life of God but (f) Consuetudo est altera natura custom is as it were another nature not for quality but by way of addition to the former mass of corruption making the distance between us and the holy one greater and greater till at length the conscience whose office is to accuse for sin and which now and then if it be not thus obstructed will do its duty Rom. 2.15 be past feeling and the sinner be given over to work all uncleanness and wickedness with greediness Eph. 4.19 As the high-way by often treading on it becometh hard like a stone and a work-mans hand by constant labour becometh insensible So the sinners heart by suffering Sathan for a long time to treade upon it and by frequency and diligence at his work becometh hard as an Adamant and incorrigible how seldom and with what difficulty or shall I say how miraculâ—usly do such as have been Sathans old servants change their master as if such like those servants Exod. 21.6 had suffered their ear to be bored through with an aul that they might serve their master for ever what a wonder is it to see an old drunkard swearer covetous man c. reuent and turn As we read of a measure of sin set to publick and outward judgments Gen. 15.16 So that when the cup of iniquity is full a cup of wrath and aston shment must be put in the hand so the Lord hath appointed such a measure of sin for spiritual and personal judgment and what knowest thou O man if thou continue but one day longer in impenitence adding but some few moe to the former but thy cup may be full (h) Gen. 6.3 and then the Lord will g strive no more with thee but will give thee up unto thine own hearts lust and to walk in thine own counsels as he did them Psa 81.12 But some will haply say well I must then have many years before my hand befor it be thus with me for I am but a young man Ans As the number and measure of iniquities is not the same in respect of all So neither the measure of time it may be the Lord will allow thee but three years these three years I come seeking fruit on this fig tree and find none cut it down Luk. 13.7 It may be the acceptable time is as it is called Isa 61.2 but one year perhaps but one day Heb. 4.7 nay perhaps but for a short (h) In what place or house soever the Apostles entred though they abode not there for the spaâ—e of an hour they were commanded to sâ—ake of the dust under their feet for a test mony against despisers whose case then became
perat part of a day Mark 6.11 And thus young men cannot promise to themselves one dayes security from this sad stroke and old sinners have reason to fear least already they have let the acceptable time pass 4. Those who have been intrusted with many talents men of great parts wisdom learning honour wealth c who have not only hid those and not improven them to the honour of the Giver but which is worse made them weapons to war against him may fear the worst of themselves and least what is said of riches Eccles 5.13 be verified in all their mercies viz. that they are given and continued with them for their hurt Thus Julian the Apostat received many talents but he improved them ill and imployed his wisdom learning and imperial power against the Gospel which once he professed and for rooting out the Christian religion out of his empire and that was an evidence that God had rejected him and given him up to the lusts of his own heart Not many mighty not many wise not many noble c. 1 Cor. 1.26 Wisdom power and nobility being improven a right would prove no impediment but these being as too ordinarily they are abused the Lord quickly giveth such ungrate men over and passeth a sentence against them hence not many c. Saul Jeroboam Jehu Hered Korah Dathan Abiram the Scribes and Pharisees are sad instances of Gods displeasure against their ingratitud who have received much or whom he hath brought near to himself 5. Such as often resist the Spirit of God and the checks of conscience may fear least the Lord strive no more with them the Jews were famous for this as Stephen the first Martyr for the Christian faith testified to their face Act. 7.51 and accordingly our blessed Lord once and again applieth to them that sad threatning Isa 6.9 10. as Mat. 13 14. Joh. 12 40. and the Apostle Act. 28 26. Rom. 11.8 Albeit the inward motions of the Spirit usually accompany the outward preaching of the Word yet in one and the same ordinance these may be more powerfull and frequent to one then to others and the guiltiness of such a one in resisting and quenching the Spirit must accordingly be the greater It may be thou hast not been an hearer of the Gospel so long as others nor lived under such a powerfull ministry and yet haply thou hast had mo and stronger heavenly impressions perswasions and convictions for the (i) Joh. 3.8 wind bloweth where it listeth which if thou hast choaked till at length the Spirit hath withdrawn thou mayst fear least he never return but if the Lord not only thus by the inward motions of his Spirit but also by the outward dispensations of providence hath drawn and allured thee if the Lord hath given thee many mercies and these haply not ordinary but great or often or long continued and frequently delivered thee from thy fears c. and thus by some one or other circumstance in a speciall manner hath called upon thee and thou hast not hearkned to that voyce or if by several rods or some sharp or long continued affliction he hath warned thee and thou hast not heard what (k) Mic. 6.9 the rod said nor known who hath appointed it thou mayst fear least thy (l) Isa 6.9.10 heart be made fat thine ears heavy and that thine eyes be now shut that thou mayst not see with thine eyes nor hear with thine cars nor understand with thine heart that thou mightest be converted and healed 6. Such as were once brought (m) Mark 12.34 near the kingdom of God who had (n) 2 Pet. 2.20 escaped the pollutions of the world and were advanced some length in their journey looking towards Zion and yet turn back to Egypt again being intangled overcome and ensnared by the world it had been better for such never to have known nor entred in the way of righteousness 2 Pet. 2.21 Ah! how many half converts are there among us who once were awakened and convinced but the smell of the Egyptian onions and garlick hath drawn them back and the spies which they sent forth to view the way and the Land of promise being unfaithfull have terrified them by their ill report as these did the Israelits Numb 13.32 33. and now they will go no further the gyants and mighty sons of Anak are lying in wait and what can they do but with them Numb 14.2 3. return again to Egypt There be so many duties that must be performed such circumspection tenderness zeal and diligence is required and there be so many and strong temptations and tryals and such mighty enemies the devil the world and the flesh to be resisted that now they are wearied and can do no more such a course is not for them O but the flesh-pots of Egypt do please them well and the way thither is easie and broad and now they are at a point what to do we have a sad word concerning such back-sliders Heb. 6.4 5 6. It is impossible for such Apostats to return again to the Lord. But you will say though such went some length yet they were never brought so near as those of whom the Apostle speaketh nor was their apostasie so great for it may be supposed that these words are spoken of those who are guilty of the blasphemy against the holy Ghost Ans As there are degrees of illumination So also of apostasie and therefore proportionably also of desertion and induration but the least degree here is dangerous but supposing thou never tasted of the heavenly gifts and the powers of the world to come in such a measure as some others yet if thou hast diligently attended the ordinances and sought the Lord in these especially at some solemn occasion as in dayes of humiliation or at the Lords table c. I might ask whether thou didst not find some taste of the heavenly influences but granting thou hast not yet thou canst not deny but once it was better with thee then now thou once followed thy duty and madest conscience of thy wayes but now thou art loose negligent and livest at random and thus it hath happened according to the true proverb the dog is turned to his own vomit again and the sow that was washed to her wallowing in the mire 2 Pet. 2.22 Thou mayest hear what the Lord saith unto thee O back-slider Heb. 10.38 If any man draw back my soul shall have no pleasure in him O but might some reply though the Lord be provokt by their back-sliding yet they may return again and do their first works and then the Lord will return from his anger Ans Though the Saints be liable to a partial decay of grace who after their fall will return and seek the Lord more diligently then formerly yet they will find by their sad experience that it was an evil and terrible thing even thus to have departed from the Lord but as for those who never were brought
fore-fathers and in which they themselves were born and brought up and thus if such had been born under popery or Mahumetisme they would have been as zealous for either of these as now they are for the truth And may it not seem strange that neutrality should make a man a zealot if he deserve that name who hath no love care nor diligence and is it not as strange that negligence should prove an occasion of stedfastness But yet since such Gallio's have no love to matters of soul-concernment and no desire to be troubled in hearing or learning any thing of that nature from whatsoever hand therefore as they do not much regard the preachers of righteousness So neither will they readily hearken to false teachers and thus are not in great hazard to be seduced What then though thou be not an herotick yet thou mayst be an atheist and which of the twain is worst though thou art not a speculative yet thou mayst be a practical heretick though thou never wast tainted with any speculative errour in the fundamentals of our Christian faith yet thou mayst be poysoned with practical errours in the vitals of our Christian life albeit thou be sound and orthodox in points that are to be believed yet thou mayst be a gross heretick as to the rule of our practice and the right way to happiness And thus we come to the second branch of this character 1. Practical heresie in which too many among us are concerned and among many practical heresies which might be named we shall only mention two or three which as they are near in kin and seldom separated So are most dangerous and pernicious having from time to time sent so many souls to hell where the Gospel is purely preach'd and the first of those heresies doth set up a new and anti-scriptural way to heaven a broad and easie way in which men may walk and take along their lovers and idols with them there is room enough in that way they may joyn hands and walk in it together And such as are tainted with this heresie and ah who are they who do not embrace it do esteem the narrow way a mystery and paradox which precise and conceity people do cry up because it is singular and would make others believe that they walk in it that they might be admired but as for themselves they will not be so rigid and unreasonable they know that godliness imports a change and that they must be new creatures and do something that they may come to heaven and the greatest length that the most will go is to abstain from some scandalous gross pollutions and be ready to cry out against such sins with the best and they will go to the Church and countenance publick ordinances and perhaps they will follow some form of family-worship yea and of private devotion they will say and yet their heart be silent their prayers every day and who can espie any fault in them and what needs more they will not be righteous over much for why should they destroy themselves Eccles 7.16 and thus they stint themselves and such a length they will come but not one step further though the Lord by his word and works and by his messengers who come to them in his name warn them of their danger and desperat folly they will not be so cruel as to wrestle and fight with their bosom friends nor so violent as to take the kingdom of heaven by force nor will they be at the pains to work out their salvation with fear and trembling to run as in a race for the prize that is set before them and to sweat at their duty and they know not what use the affections have in Gods service they have heard of such a thing as mortification self-denial zeal tenderness c. but they look upon these as empty notions and which do rather hurt then profit those who exercise themselves in them And thus those men become secure and think it needless to be at any more pains to make sure their calling and election what needs more they have peace but can it be otherwise since the strong man is kept within and therefore he will not assault it Sathan is not so foolish as to awaken those who are securely sleeping in his bosom and they will not be so cruel as to rouse themselves out of that sweet dream and cast themselves upon the rack nay they have closed the doors and windows that no warning or threatning counsell or invitation may enter in and have stopt their ears that they may not be molested with the cryes of Gods faithfull messengers who must say they have liberty to speak what they will but we know what we should do and therefore let them speak on so that unless the omnipotent arm of the Almighty by a sort of miracle pull them out of that snare into which they are so far plunged they must perish without remedy If Ministers could preach down this damnable error and once convince people of this strong delusion what a change and reformation in all ranks of people might be seen lawyers would not have so many clients nor Physitians so many Patients coming to their doors to ask their advice counsell as ministers would have mourners coming with tears in their eyes confessing their folly and enquiring after the good old way the narrow and safe way in which they must walk to Zion and saying with the trembling Jaylor Act. 16.30 Sirs what must we do to be saved We may not stay to confute this desperat and soul-destroying delusion but as to that place Ecel 7. we grant that there may be a nimium and too much in externals and that Papists Pharisees and Formalists of whatsoever stamp or profession may add unto the rule and when they have supererogated and vexed themselves in their voluntary acts of worship and devotion have this question put to them but who required these things at your hand yea and 2. there may be an indiscreet and unwarrantable rigidity and severity as to things lawfull and commanded which may be very grievous to our selves and troublesom to others but while we walk by the rule both as to the mater and maner of performance there is noâ— hazard of excess especially as to the inward acts of love knowledge estimation desire hope dependence and delight in God to which these secure fomalists are so great strangers who x having a form of godliness deny the power thereof resting upon some few outward and liveless performances to whom we will now say no more but in the general warn them that he who thinks himself holy enough is yet a stranger to true holiness Phil. 3.12 2 Pet. 3.18 c. 2 Practical heresie The second practical heresie is the ground and foundation of the former and it is a fond opinion and conceit that the grace mercy and goodness of God discovered in the Gospel doth grant a toleration to sin
viz. the abuse of Gods mercy by making that which is the only rock of safety to which the ship-broken passenger should run for his life a stone of ruine and destruction against which they dash their brains as if a man were so foolish as to imagine a bridge to be broader then it is and in this delusion step aside the bridge would not keep him from drowning so while deluded sinners extend the mercy of God beyond the bounds he hath set in his Word and thus in their presumption step aside to their own crooked wayes the mercy of God will not keep them from falling head-long into the pit of destruction To continue in sin saith (d) Peccare de Dei creatoris clementia praesuâ— mere pelago justitiae ejus exponi est Greg loc prius cit Gregory and yet to presume of the mercy of God is to cast our selves into the sea of his justice and displeasure The Lord ere it be long will vindicat his mercy from such a base abuse to the everlasting confusion and astonishment of presumptuous sinners But we may not insist only to our purpose let such remember that this delusion is a black mark of a never-do-well and therefore doth the Apostle abominat it with so much indignation shall we continue in sin that geace may abound God forbid Rom. 6.1 2. and then by several arguments showeth that a child of God will not cannot make such an inference And the Apostle Iude speaking of some who were of old ordained to condemnation describeth them by this that they turned the grace of God into lasciviousness ver 4. O! would you then escape damnation beware least ye be hold to sin because God is slow to anger and least ye add to your iniquities because the Lord is gracious and abundant in goodness and that ye delay not your repentance because he is long-suffering and patient And if thou must needs tempt God first take a tryal in thy body or outward estate before thou hazard thy immortal soul and everlasting portion go and waste thy estate and provision and see whether the mercy of God will keep thee from begging and put thy finger in the fire and try whether the mercy of God will keep thee from burning but if thou wilt not trust the mercy of God while thou slightest the means he hath appointed as to these inferiour ends and yet wilt misspend this day of the Gospel and slight the ordinances of life which are thy portion and allowance and the talents wherewith thou shouldest trade for eternity and yet think it will be well with thee hereafter if thou wilt cast thy soul into the fire of sin and yet think to escape the burning and torments of hell profess what thou wilt it is not thy confidence in God but thy negligence and want of care for thy soul that makes thee despise the means of grace and slight thy duty and thy body estate and perishing life is thy idol for which thou takest more thought then for thy soul and eternal happiness 9. Earthly-minded covetous worldlings are lying under the serpents curse which hardly or never will be removed Mark 10.23 Gen. 3.14 First they go upon their belly and cannot stand streight nor look up-ward their heart cleaveth to the earth and they cannot (e) Colos 3.2 set their affections on things above they only (f) Phil. 3.19 minde earthly things and spend all their (g) Joh. 6.27 labour for the meat that perisheth 2. Dust is their portion and food they slight the childrens bread and undervalue the (h) Rev. 2.17 hidden manna and with the swine of the world live upon the (i) Luk. 15.16 husks and yet those miserable wretches will not want fair pretences and plea's we must will such say live and provide for our families the times are evil and we know not what may fall out and all we can purchase may be little enough what should we be idle may we not follow our calling and watch on our business c. But thinkest thou O worldling this to be a sufficient plea for making the world thy idol and for neglecting the one thing necessary Knowest thou not that the love of money is the (k) See the testimonies of heathens concerning which the Apostle apud Reusner symb imp clas 2. symb 36. root of all evil 1 Tim. 6.10 and that he who will be rich rather rich in wealth then in grace for himself rather then towards God Luke 12.21 fall into temptation and a snare and into many foolish and hurtfull lusts which drown men in destruction and perdition and pierce them thorow with many sorrows v. 9.10 and is not Christs verdict of such very terrible It is easier for a camel to go through the eye of a needle then for a rich man to enter into the kingdom of God Mat. 19.23 24. Ah! this devil of earthly-mindedness hath destroyed many thousand souls it so filleth the heart that there is no room left for the Word of God to enter in but it choaketh the Word at the very entry and makes it become unfruitfull Mat. 13.22 this was it that hindred that people from profiting under Ezekiels ministry Ezek. 33 and this is the great obstructer of the Gospel wherever it is preach'd They come unto thee saith the Lord to the Prophet and sit before thee as my people and with their mouth show much love and they hear thy words but they will not do nor obey them for their heart goeth after their covetousness v. 31. Hence the Apostle must weep when he thinks on covetous wretches Phil. 3.18 but what alleth thee O Paul thus to bewail such wealthy well-guiding and thriving men Ah! saith the Apostle whatever be their portion of the world and whatever be the estimation of the wicked who will be ready to bless the covetous whom the Lord abhorreth Ps 10.3 yet they are most despicable and miserable creatures for their glory is their (l) Pronunciat Apostolus gloriam qua nunc sunt inflati ignominia mutatum iri Calv. in loc shame and their end destruction v. 19. and as for their religion profess what they will they are the grossest idolaters Eph. 5.5 their belly being their god Phil. 3 19. Ah! ill and un-wise merchants who sell heaven for earth and your soul and the immortal crown for an empty and perishing trifle how hath the world thus be-fooled and (m) Gal. 3.1 quasi praestigiis quibusdam dementes facti Beza in loc Quadam veluti magna incantatione Calvin in loc with sorceries Hammond ibid. bewitched you 10. There is little hope of mockers of piety haters of God and of his servants and who are ready to revile and tear their faithfull monitors and reprovers I joyn these because usually they go hand in hand for hatred of holiness as it floweth from enimity against God So it will beget enimity against his children and servants and a cursed impatience and rage
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
off from closing with and seeking after the Lord while indeed they should drive thee in to him and make thee forsake and turn from the evil of thy doings But will the Lord suffer infatuated sinners thus to mock his holy Majesty and to pervert and abuse those divine excellencies and to encourage themselves from thence to continue in their wickedness and rebellion against him and were it not a righteous thing with him to send such fools to hell to learn wisdom there that they might become better divines then to bring from heaven a cloak pretence or encouragement to sin for as sinners in hell know better the evil and parentage of sin So they are more sensible of their own folly and since at length they have taken themselves to Gods justice and severity were it not fit to make them find the power of his justice and wrath unto all eternity But 2. if thou be indeed awakened and to purpose pricked in heart and askest what must I do is there no remedy I would counsel thee to humble thy self before the Lord and to cry mightily for a broken and contrit spirit thy case is most sad and dangerous and thou must not expect to go through without trouble and difficulty the imposthume is inveterat and therefore thou must suffer the lancet to go the deeper what ever course the Lord take with others who have not so grieved and dishonoured him and though he draw them in with a word of love and softly open their heart as he did Lydias Act. 16.14 yet if ever thou be born again its likely to be by sore labour and travail all who are about thee will hear thee cry out of the pangs of thy new birth and the deeper the foundation be cast the building will be the surer and stronger and the more sick thou art thou wilt be the welcomer to the Physitian For 3. albeit thy case be so dangerous yet it is not altogether desperat and therefore thou mayst seek after a remedy and must seek the more diligently general threatenings though most peremptory and irrevocable as it would appear by the maner of expression yet leave room to the free grace and mercy of God to pity whom he will it s his royal prerogative to scrape out whose name he pleaseth out of the black roll of judgments either spiritual or temporal and that he may magnifie the riches of his free grace he will sometimes lay hold on the worst of sinners on Manasseh Paul the Theef Rahab Mary Magdalene c. We needed not have named these or any such in stances for these are well known to such as know little more of the Scriptures and it were good for them that they either knew more or that they knew not so much since they make that knowledge a wofull snare to themselves for what should be an encouragment and open a door of hope to penitent sinners to turn from their evil wayes to the living God they make a ground and encouragment to continue in their sins to delay their repentance and turn their back on God To thee then and for thy use O mourning penitent and disconsolat one are those examples and as it were miracles of mercy recorded in the Word that thou shouldst not dispair but lay hold on the sure word of promise and invitation come unto me all ye that labour and are heavy laden and I will give you rest Mat. 11.28 whosoever will let him take c. Rev. 22.17 c. Is not that a sweet and full Word is there not room enough there for to receive thee is not that a plaister fitted for thy sore is not that Word large and comprehensive both as to persons their condition and exigence and as to the circumstance of time O do not then say ah that it had come a little sooner before the day of grace was past it s too late for me now to lay hold on mercy when the doors are shut and lockt by an irrevocable threatening for the day of grace is never so far spent to any sincere penitent but he hath day-light enough to let him see home and the door of mercy alwayes stands open to such and they shall have no reason to complain that they came too late and could find no entry The promises of the Gospel know no other term but what time soever a sinner doth repent when I say unto the wicked thou shalt surely dye if he turn from his sin he shall surely live and not dye Ezek. 33.14 15. Ezek. 18.27 At what instant I shall speak cencerning a nation or kingdom and why not also concerning a person or family to pluck up and to pull down and destroy it if it turn from its evil wayes then I will repent of the evil I thought to do unto them Jer. 18.7 8. let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Isa 55.7 But you will say I saw in these characters my name written in such legible letters that he who runs might have read my case and condition was so set out to the life that no place was left for shifts and evasions I know my self to be included in one or moe of those cursed ranks and is it possible for me to escape that dreadfull sentence pronounced against me by the mouth of him who is truth it self Ans But may not the Lord give the occasion with Paul to say I who was before a blasphemer persecuter and miscrable wretch have now obtained mercy 1 Tim. 1.13 see Eph. 2.2 3.4 Tit. 3.3 c. What or who can hinder the infinit bowels of mercy from embracing thee There is no threatening so peremptory as to bind up Gods hands that he may not pity and shew mercy to whom he will nor receive a sincere penitent Ezek. 33.14 c. And as to those characters they hold forth as we said grounds of fear and far more then a probable conjecture concerning the finall state and eternal portion of such as did come under them but are not infallible rules nor a sufficient warrant for us to pass a peremptory sâ—ntence against our selves or others in reference to the decree of reprobation we are exhorted to give all diligence to make our election sure 2 Pet. 1.10 but we are no where commanded to make our damnation sure there be in the Scriptures infallible marks of the one but not of the other the one is a duty and our sweet priviledge but the other is left to be manifested by that finall sentence after death and at the day of judgment depart from me ye cursed into everlasting fire Mat. 25.41 4. Then art thou convinced and humbled is sin imbittered unto thee and darst thou sin no more seest thou thy need of a Physitian and is Christ precious in thine eyes c. this is a good evidence that the
sentence and (n) Colos 2 hand-writing that was against thee is taken out of the way and nailed to the cross of Christ so that now thy name shall no more be found in that dreadful catalogue of such as are fitted for destruction for they who are thus left and finally forsaken of God he gives them over to a reprobat mind Rom. 1.28 and giveth them up unto vile affections and to their own hearts lusts and suffers them to walk in their own courses Rom. 1.26 Psal 81.12 he gives them over to be a prey to Sathan and to (o) Eph. 2.2.2 Cor. 4.4 walk according to the course of the world according to the prince of power of the air the spirit that worketh mightily in the children of disobedience c. Since then this is not now thy case nor course thou mayst be confident that by the grace of God thou hast escaped out of that wofull snare and now what needs discourage thee There is no sin nor condition though never so desperat that can exclude the penitent from mercy yea not the sin against the holy Ghost which is unpardonable not because it is greater then the mercy of God or as if there were not worth enough in Christs blood to be a ransom for it but because the Lord in his righteous judgment doth finally forsake all them who fall into this blasphemy so that they shall never repent nor seek after a remedy If then thou dost truly repent and turn from thy evil wayes this is a sure evidence that thou art not thus forsaken nor judicially plagued and therefore be of good courage in following thy duty and seeking after a remedy whatever thou hast been none of the sins that thou hast committed shall be mentioned unto thee nor remembred against thee any more Ezek. 18.22 Ezek. 33.16 But 5. albeit the Lord to magnifie the riches of his free grace may shew mercy to the most vile and wretched sinners and pass by moral civil men yet how few are there of the many thousands who being included in the former ranks are lying under that terrible threatning that do partake of the mercy of God You can tell me of Manasseh Paul c. who yet had not such (p) Though Paul if he had been a hearer of Christ and his Apostles might have enjoyed extraordinary moans yet his education and engagement to the sect of Pharisees did deprive him of that light which did then shine among them means of salvation as we nor despised such convincing and soul-converting Ordinances but what are these in respect of the many millions who from time to time have perished under that sentence and judgment What be some six or seven persons among all the men and women of the world who have been thus guilty for the space of four or five thousand years that is but a poor coal for thee O desperatly secure sinner to blow at though Alexander and Julius Caesar did conquer a great part of the world wilt thou therefore expect to do the same if one in an age or countrey who hath lived for a while as thou still dost hath obtained mercy wilt thou therefore presume and think likewise to be saved why dost thou not then also think that thou shalt not taste of death since Enoch and Elias were translated and taken up to heaven nay were it not a strange and admirable thing to see such escape out of the snare how would they be affected when they heard their deplorable state laid out before them and yet they can hear such a dolefull Sermon and be no more affected therewith then the dasks whereon they sit must not such be past feeling and given over to a reprobat mind and yet not a few of such desperat wretches will profess they trust in God and hope to be saved as well as the holiest Saint on earth But whatever be their bold and mad presumption and how litle soever they regard the faithfull warnings they meet with or fear the threatnings and terrors of the Almighty yet to my observation I never knew nor heard of any in my time except three or four who in any eminent degree came under these characters that to the discerning of judicious Christians met with mercy and this admirable dispensation towards them was mater of astonishment to all who heard of it except such desperat wretches as made a cursed use of it encouraging themselves thereby to continue in their wicked wayes But let none mistake what we say we do not we dare not pass a peremptory sentence concerning the state of others especially those whose guiltiness was not so great notour and scandalous and though we know but a few who grosly and palpably came under these marks who did evidence a sensible and considerable measure of saving repentance and in such a case when it is real it will not be small yet we did not deny but the Lord might have a secret work on the hearts of some on their death-bed which he will not make so discernable to others that all may be afraid to follow such a course of life and that none might presume and delay to the end of the day yet since none may limit the Lord Ministers must not turn their back on such as if their case were altogether desperat but they must warn and exhort them commiting the event and success to him who can abundantly pardon and show mercy when and to whom he will But supposing thee who art thus awakned and pricked in heart who art sensible of thy danger and now on the right way to escape to be one of that small number whom the Lord will make a miracle of mercy I have a sixth word and that a very necessary one to thee beware that thou quench not this as former motions of the Spirit Ah! let not this storm be like the noise of thunder terrible for the time but of short continuance and then thou might'st be afraid least there remain no more sacrifice for thy sins but a certain fearfull looking for of judgment and fiery indignation Heb. 10.26 27. because saith the Lord I have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more till I have caused my fury to rest upon thee Ezek. 24.13 If then thou be such a one as is supposed thou wilt not thus draw back after the Lord hath begun to awaken and purge thou wilt take no rest till a saving change be wrought in thee and till thou lay hold on the rock of salvation and then with what inlarged affections wilt thou admire and praise the riches of his goodness and mercy who hath pitied and pulled such a desperat sinner out of the snare thou wilt become a new creature indeed and all who know thee will have reason to praise God for thee and from that time forth thou will walk humbly circumspectly and exemplarly thou wilt often look on the skar of thy old wound
of Grace 1. We may with the (d) 1 Cor. 11.14 Apostle in another case appeal to nature it self doth it not teach you to pray Ask the Brutes the Ravens Lyons c. Job 38.41 Ps 147.9 Ps 104.27 Ps 145.15 not as if these unreasonable creatures could know and worship God but because nature hath taught them so much of this duty as they are capable of and can bear they have some sense of their burdens and wants they groan and cry and desire to be eased and the Lord hearkeneth to this voice and saith now the poor creature is crying to me and I will pity it Ah! shall the beasts in their own way cry to God and wilt thou be silent hath the Lord elevated thee so far above these inferiour creatures and fitted thee for the immediat acts of his Worship and for a communion with himself and wilt thou not serve him accordingly hath he given thee a heart and spiritual soul as he hath given the Brutes a sensitive appetite and natural desire and shall they cry to God with the one and not thou with the other But 2. reason in man being of a deeper reach then sensitive nature in the brutes it not only seeth trouble and wants at home but also can look up to the right treasure from whence a supply may be had Thus (e) Ideo apud varias hominum nationes quicunque no nen aliquod sibi ducevirtute vindicavere circa precum crationumque studiase exercucrunt ut apud Jndos Brachmanae apud Persas Magi inter Graecos Theologi in Assyriis Chaldei c. Fran. Venet. de harm mundi cant 3. ton 6. cap. 15 Orare nobis proprium est ut Plato Porphyrius Jamblicus Proclus docents totum genus humanum omni tempore omni loco emneque natione divinis precibus dedâ—tum suit ibid cant 1. toâ— 1 cap. 16. Heathens and Pagans by the light of natural reason can not only discern the eternal Power and God-head of their Maker Rom. 1.20 but also much of that duty they owe to him Rom. 2.14 15. And in the first place that they should offer to him the sacrifice of prayer and praise all men naturally may know that they are oblieged to render this homage and pay this tribute of all their enjoyments to the great King Hence Divines acknowledge prayer and praise to be a branch of that natural worship which the Law written on the heart Rom. 2.15 by the work of creation doth prescribe And (f) Hence Phocylides his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Pythagorean verses their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Plutarch his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is acknowledged to be a fundamental principle known to all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Zenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that this general doth clearly comprehend our case none I think will deny Pagans themselves do reckon this among the first and most undeniable principles of their Theology and though for ordinary they do not improve this known principle nor hearken to the cryes and challenges of a natural conscience convincing them of the neglect and calling them to go about this duty yet in the day of calamity and when the Lords hand lyes heavy upon them they will cry to him the most stupid stubborn and desperat wretch will then take him to his devotion It was well said by one He (g) Qui nescit orara discat navigare who cannot pray let him go to sea and the storm will learn him this point of Divinity when the wind was boisterous and the Pagan Mariners afraid they will not only practise but preach this point with much zeal and tenderness What meanest thou O sleeper say they to Jonah Arise call upon thy God Jon. 1.6 Thus all are taught and may learn their duty but the Lords own people have many other Monitors and Instructers they meet with many voices calling and inviting them to call upon God where canst thou cast thine eyes but there thou mayest behold a Teacher and hear a voice pointing out the way to the throne The Lord doth call and invite us to our duty both by his Word and Works but alas who hath (h) Isa 6.10 ears to hear when he speaketh or a heart to consider what he saith And 1. there is scarce a line in the Scriptures which holds not forth some one or other motive hereunto 1. (i) Mat. 7.7 3. precepts and commands should chase thee who art of thy self so weak and not (k) 2 Cor. 3.5 sufficient for one good thought in to him of whom is all our sufficiency and who only can strengthen and inable us both to will and to do 2. The (l) Joh. 16.23 promises cry to thee O make hast do not linger run to the throne the blessing is brought to the birth and only waiteth for the midwifery of prayer 3. (m) Jer. 10.25 Threatnings should drive thee into the provoked Majesty to deprecat his wrath to cry for mercy and to beg a pardon that none of those evils thy sins have deserved may befall thee 4. Challenges we may hear the Lord saying to us to day what he said to his ancient people Is 43.21 22. This people have I formed for my self they shall shew forth my praise but thou hast not called upon me O Jacob but thou hast been weary of me O Israel 5. Every passage of providence held forth in the Word should make thee say Lord (n) Ps 78.6 7. c. teach me to improve aright what is (o) 2 Tim. 3.16 17. recorded in the sacred Volumn for my instruction comfort or humiliation that I may fear and reverence thy great Name and may not become an unfruitfull hearer c. 2. All Gods works and dispensations towards thee and the present generation do joyn with his word 1. all thy wants dangers (p) Ps 50.15 troubles difficulties and temptations yea and all the misery and afflictions of thy relations and of Gods people wheresoever do invite thee to run to the full Treasure for a supply to run to the Physician for a remedy to run to the rock of strength and defence and to him who is able to save and deliver on whom thou mayest cast all thy burdens (q) Ps 17.8 Ps 36.7 Ps 57.1 Ps 63.7 resting securely under the shadow of his wings in the day of greatest calamity 2. All thy mercies and enjoyments personal or publick do summon thee as to pay the (r) Ps 50.15 tribute of praise to the great and liberal Giver so to pray for grace to improve these many talents our Master hath intrusted us with to the honour of his Name that they may (Å¿) 1 Tim 4.4 5. prove blessings indeed and may not be given and continued with us in wrath and so become snares and wofull temptations 3. All the good we expect or desire to our selves and others (t) Ezek. 36.37 Mat. 7.7 complain
of our silence and say Ah! why do ye thus hedge up and cast lets and impediments in the way by sinning against our Master and Lord and will not put to one hand to the work where is your longing and desiring will ye not do so much as cry a word with the King might do much ah know ye not that he will (u) Ps 145.19 fulfill the desire of his humble supplicants 4. The graces of the spirit as they call 1. by (x) Col. 1.9 10 11. enabling us to go they themselves being talents bestowed upon us for this very end and purpose So also 2. for preventing their decay and lest otherwise they be (y) Mat. 25.27 28 taken from us and we become unfit and unable to walk if thou restrain prayer the Lord will restrain the quickening and strengthening motions and influence of his spirit and then what deadness and coldness will seize upon the soul distempers will then creep on and lusts will begin ro reign and command O then if thou findest any fitness and disposition for the work any stirring and heat within fail while the wind bloweth if thou queâ—en the spirit by neglecting such an opportunity thou mayest be put to wait cry and (z) Cant. 5.6 complain before thou meet with such a gale again art thou indisposed findest thou much coldness and deadness to have seized upon thee O then cry for fire from heaven to fall upon thy sacrifice and beg that the spirit of life may breath upon thee do not then say I am weak and therefore must not venture to wrestle with the strong and mighty one thou knowest not well what thou sayest whilest thou wouldst make thy weakness a plea for running away from the rock of strength and defence art thou weak and is it not the Lord who must (a) Ps 80.18 quicken and (b) 1 Pet. 5.10 inable thee art thou (c) Mat. 9.12 sick and wilt thou not come to the Physician art thou (d) Ps 50.3 4.9.11 afraid and wilt thou not go where thou mayest be secure When thou walâ—est with God and art speaking to him he is engaged in thy quarrel who dare offer violence to any man while he is in the Kings presence the Saints are never so secure as while they are most fervent in prayer and the nearer access they get the more safe they are from Sathans temptations and though even then he may (e) Zech. 3.1 assault them yet he cannot hurt them nor work their ruine prayer is a main part of our spiritual armour whereby we are inabled to stand against the wiles of the devil Eph. 6.18.11 and is it not better to put on our armour then encounter temptations while we are weak and naked And thus neither our weakness nor strength neither our fitness nor indisposition may be pretended as a plea for lying by but both hold forth a strong motive and argument for drawing nigh to God Art thou strong and lively then thou art the more able and the more engaged to thy duty art thou weak and faint then draw nigh to the fountain of life and strength if conversing with the godly be a (f) See Part 3. Chap. 2. Sect. 2. mean for quickning our graces far more must fellowship with the Lord himself work this blessed effect and therefore prayer in which after a special manner we converse with God is held forth as the best mean of our edification and building up in the faith Jude 20. For as acquired habits are encreased by exercise So also the habits of grace and in prayer our faith and other graces are set a work and exercised and therefore must also be strengthned quickned and encreased 5. Our sins should send us to the throne of grace to beg pardon and mercy alas they (g) Gen. 4.10 cry for vengeance and judgements to be poured out upon us and O! should not the Echo of that dreadfull and lamentable voice alarm us to lift up our voice like a trumpet and cry mightily to the Lord to blot our our iniquities and to hide his face from their cry ah should we be silent while these bosom enemies night and day without ceasing make intercession against us and since of our selves we cannot out-cry them our voice being so weak that it cannot be heard by reason of their noise let us employ the Mediators help his blood can (h) Heb 11.24 speak and all the clamours of our sins cannot hinder the Lord from hearkning to what it saith 6. While Sathan (i) Mat. 26 41. tempteth us to restrain prayer this should provoke us to our duty when the enemy (k) 1 Pet. 5.8 9 10. goeth about like a roaring Lyon seeking to destroy us should not we flye to the city of refuge and ah whither should the child when pursued run but in to the fathers bosom 7. Our calling and holy profession our vows and manifold engagements to him in whom we live move and have our being do oblige us to walk with him depend upon him and in every (l) Phil. 4.6 thing by prayer supplication and thanksgiving to make our requests known unto him we are (m) Rev 1.6 Priests and therefore must daily offer up to our God this spiritual sacrifice 1 Pet. 2.5 we are his (n) Joh. 15.15 Ps 25.14 Friends and favourites to whom he manifests his secrets and shall we not lay out our condition to him and acquaint him with our purposes ah shall the Lord so often visit us by his Spirit by his Word and by his Works and shall he not hear from us is (o) 2 Sam. 16.17 this your kindness to your friend would you deal so with a man like your self and will ye thus (p) Deut. 32.6 requite the Lord 8. Our relation to God as our (q) Cor. 11.2 Husband (r) 2 Cor. 6.18 Father (Å¿) Joh. 13.13 Lord and Master c doth engage us to the frequent performance of this sweet and amiable duty what art thou a wife and delightest not in the presence and society of thy kind husband art thou a son (t) Hinc Academici nonnulli orbos illos utrisque carentes parentibus dicebant qui orationibus precibusque spretis ad superiorem dÃvinamque naturam converti negligebant Franc. Venet. cant 3. ton 6. cap. 15. and wilt thou not draw nigh to thy loving father what hast thou such a husband and father so great and excellent and yet so kind and condescending and dar'st thou thus undervalue his love hast thou such a master such a King and Lord to whom thou may'st thus approach and with whom converse so familiarly and wilt thou not improve this priviledge ah shall he stoop so low to thee and wilt thou despise thine own mercies 9. As our relation to God So also our relation to our brethren and fellow-servants doth oblige us to this the (u) Jer. 8.20 harvest is past and the summer is
soul-deceiving and desperat folly if thou hast but attained to the first elements of this Christian and heavenly art it will send thee to trade where thou mayst gain most and will drive thee from the empty cisterns and lead thee to the full fountain it will teach thee to go to him who hath said (n) Joh. 14.13 ask of me what ye will it shall be given you wisdom hath long cryed to you worldlings discovering your folly and pointing out the remedy Isa 55.1 2 3. ah when will you hearken and obey when will you be convinced of your folly and learn to be wise 16. Heaven hell and earth may be our monitors and set us a work 1. wouldst thou yet stay a while in this poor and miserable Inn perhaps that thou mightst do God more service in thy generation or that thou mightst be better fitted and prepared for death c. prayer may add to and lengthen the lease of thy life as it did Hezekiahs Isa 38. 1 2 5. Jam. 5.15 But 2. is hell terrible unto thee and heaven thy joy and delight art thou afraid of the day of judgment and is it the one thing thy soul desires to be accounted worthy then to stand before the Son of man O! then hearken to Christs counsel watch and pray alwayes Luk. 21.36 We need not descend unto particulars for what is that lust thou wouldst have subdued what is that grace thou wouldst have strengthened what is the judgment thou wouldst have averted or what rod or calamity removed what is the mercy whether spiritual or temporal yea what the comfort or consolation though peace of conscience that passeth all understanding joy of the holy Ghost and assurance of thy salvation c. There is no evil so terrible and astonishing that the effectual fervent prayer of the righteous may not remove and no mercy so great and excellent that it cannot procure by the blood of Christ pleaded at the throne of grace Mat. 7.7 Joh. 14.13 14. c. Here is a large field where we might reap a plentifull harvest but we proceed adding only one head moe with its several branches We have heard how the Lord doth call and invite us by his Word and Works by his commands threatnings and promises c. by these the Lord points out out way to the throne and when we turn (o) Isa 30.21 either to the right hand or to the left we may hear the voice of some one or other monitor saying this is the way walk ye in it but though there be so many who thus lift up their voice (p) Isa 58.1 like a trumpet who cry aloud in our ears and spare not yet there is one voice moe a (q) Ps 29.4 powerfull voice and full of majesty and we would hear what it saith and thus 1. the Lord absolutely considered 2. relatively and the several persons of the blessed Trinity and 3. the attributes and divine properties do call and invite us to the constant and serious practice of this duty And 1. the great Jehovah who is and beside whom there is (r) Isa 43.11 none else the all-sufficient and independent being to whom our goodness and service (ſ) Ps 16.2 cannot extend nor any of his creatures be (t) Job 22.2 Rom. 11.35 36. profitable yet he calls for our prayers 1. as a part of that homage we owe to him 2. by way of gratitude and in testimony of our love to him and of his delight in us then the Lord will have us thereby to testifie 1. our reverence and subjection to him 2. our dependance on him and 3. our own indigence and his propriety that we are beggers and hold all as an almes from heaven and 4. that we may thus be the more engaged to improve what we receive for his honour and may be the more (u) It is a sure rule saith Dr. Preston Saint exer serm 1. what we win with prayer we wear with thankfulness ready to return to him the sacrifice of praise c. but not only as his creatures do we owe to him this point of duty and service but also as his favourits and by way of gratitude 1. to testifie our love to him and delight in him if these be s incere a communion with him in this most immediat part of his worship must be sweet when we may thus enter the Kings chambers we will rejoyce and improve the importunity Cant. 1.4 Cant. 2.4 5. 2. He calls for our prayers to testifie his delight in us and in our work O my dove let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely Cant. 2.14 Poor Saints are ready to complain and say I have no gifts nor parts and am of no account in the world and alas I can do no service to God in my generation ah if thou be poor shouldst thou not beg and though thou be weak yet thou art not dumb canst thou not then cry and importune him who is able and willing to help and strengthen thee thy prayers are good service to God they are great and acceptable sacrifices the prayer of the righteous is his delight Prov. 15.8 Yea Pagans by the light of nature did come to the knowledge of this point the divine moralist (x) Plato tom 1. Alcibiad 2. pag. mihi 137. Plato tells us that the Athenians observing the gods alwayes to favour the Lacedemonians more then them resolved to consult their Idol Ammon and to ask the reason hereof especially since the Lacedemonians were careless what sacrifices and oblations they offered to God and the Athenians did spare no cost and were more frequent and sumptuous in their oblations then all the Grecians To whom the Oracle or rather Sathan transforming himself into an Angel of light to those whom he held fast in his snare if that Author here relate a history and do not as is usual to him alledge this passage in a parabolick way and for the application but the Oracle saith he gave this response that the Lacedemonians good (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. interprete Ficino bona verba words which (z) Albeit Plato by way of dialogue brings in Socrates making this interpretation according to his usual maner which Ficinus in his life prefixed to his works ascribeth to his modesty and gratitude toward his Master Plato interpreteth to be nothing else but their prayers did please God better then all the worship and costly offerings of the other Grecians and then he proceedeth in the commendation of this spiritual exercise and to show that God looks more to the inward frame of the heart then outward performances though never so specious and that it were blasphemous to make the holy Lord like a wicked usurer and to think that he can be bribed to hearken to sinners and grant their desires because of their hypocritical devotion and great oblation I wish that Book
righteousnesse 6. His omnipotence and fidelity may allure and invite the most stubborn and unwilling to the frequent practise of this heavenly exercise he hath promised and he is able to do great things for his honest supplicants will ye so far envy your own happiness as not to become one of those all of us would be great and mighty but alas few take the right course for only the praying Christian is (k) According to Pauls prayer Col. 1.9.11 strengthned with all (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might and thus in some sense may be called Almighty all his strength is borrowed and dependent on the first fountain but thus though the world believe it not he is very strong nay saith (m) Nihil est homine orante potentius Chrysost as he is cited by the Author of a treaty of pacification pag. 57. Chrysostom there is nothing more strong and mighty then a praying soul prayer saith (n) Jenk â—n Jude 21. another hath a shadow of omnipotence in it it sets infinit power a work for fulfilling thy desires and (o) Mr. Sam. Clark in his examples pog mihi 504. reports that some Princes professed they feared more the prayers of some Saints then an army of twenty thousand men maketh the Church (p) Cant. 6.4.10 terrible as an army with banners enemies at length will be forced to put to their seal to this truth what ever success and prosperity they may meet with for a while when the day of Gods power cometh the Lord will send the rod of his strength out of Zion and will rule in the midst of his enemies Psal 110.2 3 5 6. It was said of zealous Luther potuit quicquid voluit he could do what he would but may not the same be said of every believer doth not our blessed Lord say as much while he promiseth to give to such whatsoever they shall ask in his name Joh. 14.13 14. Joh. 16.23 c. But ah who hath believed his report who maketh not God a lyar by distrusting this sure word of promise ye will not take Gods word therefore ye will not pray ye will not rest on Gods bond and therefore ye look on the promises as no great encouragments to holiness O if this one word were soundly believed though love to God or to our duty did not prevail with us yet self-love would often send us to the throne but you may as well question all the Scriptures as any one word or portion of them and this promise of audience so often repeated to cure thy unbelief must be more sure then all the bonds and evidences in the world it being easier for heaven and erath to pass then one jot or title of Gods Word to fail and not be fulfilled Luk. 16.17 Mat. 5.18 Hence Davids (q) Which some call Luthers Psalms because when he met with any trouble or difficulty he ran to it as his city of refuge and was not diseppointed confidence Ps 46. though the earth were removed c. yet he would not fear Ah! wilt thou who art called a Christian and who wouldst be reputed a believer dispute and debate question or deny any part of the holy Scriptures while the devils believe and give such a full and firm assent to every word that (r) Isa 55.11 proceedeth out of Gods mouth (Å¿) Jam. 2.19 they believe and tremble and wilt not thou believe and rejoyce believe and love and draw nigh to him in full (t) Heb 10.22 assurance of faith Alwayes ye who rest in a state of unbelief and who lodge and entertain such thoughts as ye will not be able to carry to hell with you ye who would say if ye were not ashamed to speak out your atheism and unbelief what a (u) Whether he did vent this blasphemy in his own name or expressing the thoughts of too many we need not enquire we will not undertake his vindication who speaks nothing for him self blasphemous Pamphleter once said (x) Qui petit accipiet Jacobus Apostolus inquit O si Jacobus Rex mihi dicat idem Whites Sermon on Dan. 9.25 pag. 13. O said he if I had the Kings word in stead of Gods and if King James would say what the Apostle James said and would promise to give me whatsoever I should ask I should not be such a stranger at Court as I am in the sanctuary I have I say to you O blasphemous Atheists who thus undervalue the rich promises of God and will not be at the pains to plead them at the throne of Grace a sad message from the Lord and a dreadfull prayer against you who will not pray for your selves that the Lord would pour out his fury and wrath upon you that finding the efficacy of that imprecation ye might once learn to believe that the effectual fervent (y) Jam. 5.16 prayer of the righteous availeth much the words are most terrible and O! if they were more pondered by secure Atheists we shall only offer these four or five observations which deserve our serious meditation and shall not now stay to (z) See the Preface and Part 2. Chap. 2. Sect. 2. press this exhortation further And 1. it would be considered that this dreadfull imprecation is doubled and set down in two several Scriptures by two heavenly messengers without any considerable variation either in matter or words viz. by the Psalmist whether David or Asaph its needless to enquire now Ps 79.6 and by the Prophet Jeremiah chap. 10.25 And I may say with (a) Gen. 41.32 Joseph to Pharoah concerning his dreams that this threatning is doubled because it is established by God and God will shortly bring it to pass however mockers may slight this sad doom and put it far from them 2. It would be observed that this threatning is not concerning some outward and temporal stroke and judgement but concerning the fury and indignation of him who is of (b) Job 37.22 terrible Majesty the (c) Ps 90.11 power of whose wrath cannot be known till it be felt in hell 3. That they who call not upon God are classed and put in one category with Heathens and Pagans what ever be their Church-priviledges and outward profession yet truly and in Gods esteem such Atheists are not better but rather worse then Barbarians 4. That it shall not excuse them nor guard them from the stroke of Gods fury that they are many though they be kingdoms and families though they be never so mighty and numerous the Lords (d) Ps 21.8 9 right hand shall find them out and shall make them as a fiery oven add he will swallow them up in his Wrath. 5. That this judgment is denounced prayer-wayes certainly the servants of God did not delight in their ruine whom they were obliged to (e) 1 Pet. 2.17 honour and (f) Gal. 5.4 love as men and brethren but the Lord having commanded they must obey and must not only
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
what he will do and what is best to be done to us and for us but let us be sollicitous concerning our duty committing the success to him who will with-hold no good thing from his honest servants nor suffer one word of promise to want its accomplishment let us not then ask what God will do but what we should do and if nothing will satisfie our curiosity untill we be acquainted with Gods secrets let us then take the right course let us not thus begin at the wrong and uppermost end of the ladder and descend before we ascend it were better and safer to learn from our way and work some thing of Gods purpose concerning us then to enquire after our duty in the Lords secret decrees which are no otherwayes revealed to us but by his Word and Works If then 1. thou hast a promise and 2. if thou meet with strength for doing thy duty thou may'st prophesie the event and success without any hazard of being accounted an enthusiast for thou mayst know that what ever be the Lords decrees concerning the futurition of events yet there is no decree which needs 1. discourage thee who art in sincerity seeking his face or which 2. can (q) It s obserable that a known decree did give no supersedeas from prayer to Christ though a Son for in that decree Ps 2.6 7. was included his kingdom and that he should have the utmost ends of the earth for a possession which notwithstanding must be askt by him ver 8. warrant thee to neglect the means and say it were to no purpose to call upon God neither 3. is there any decree in God to cross his promises or to bind up his hands from fulfilling the desires of all them who call upon him in truth But we like not the work and any thing will serve for a plea and excuse to lye by Ah! is it not lamentable that such as scarce can speak sense or to purpose in any other business yet will argue with such subtilty and prove such egregious sophisters for deceiving and ruining their own souls certainly Sathan must have no small hand herein and it doth not a litle discover our natural enmity at holiness and the wayes of God that we are so (r) Jer. 4.22 wise to do evil and to provide covers for hiding from our eyes the way of life while as otherwise we are foolish and ignorant and have no knowledge to do good Is it not strange to hear those persons talk of the decrees of God who never yet seriously minded and know little of their duty and to bring a reason from the secret purpose of the most high for them to be idle and neglect the means of salvation and to destroy their own souls Ah! what do such fools mean is not their soul of far more worth and excellency then their body and the immortal crown of glory then their perishing trifles and worldly enjoyments why do they not then first try those desperat conclusions upon these base and worthless things before they put their soul and eternal happiness to such a venture and hazard why do they not say what needs us rise early and go to bed late at night what needs us till and sow c. for if the Lord hath decreed to give us a large and plenteous harvest it must be so whether we be at so much pains and travel or no and if the Lord hath determined to with-hold the encrease our labour and pains will not do the turn and why should we eat drink sleep for if the Lord hath appointed us to live to such a time we must live so long whether we eat or not and if he hath numbered our dayes and the set time of our departure be at hand our eating and drinking will not prolong our dayes if any upon this account would labour to (r) I remember I have read or heard of one who was tainted with this damnable delusion who falling sick and sending for the Physician met with this reply to what purpose should I come for if it he appointed that ye shall now die my coming will not add to your dayes and if it be appointed that ye shall recover whether I come or not ye must convalesce and recover of this disease To whom again he sent intreating him dotwithstanding to come who coming and the Lord blessing his pains with success the man was convinced of his error and became a penitent and thus both his bodily and spiritual disease was healed and cured disswade us from using the means for our bodily life and accommodation in the world we could tell them that it is not for us to meddle with Gods decrees but it behoveth us to use the means and to wait upon him so some will speak who little mind his providence for the success and with what disdain would ye abominat and mock him who should in earnest reason thus and yet upon this very ground ye will become careless and negligent in matters of soul-concernment as if it were in vain to take pains for eternal life and to work out your own salvation But we may to far better purpose retort this argument and draw an encouragment to duty from the immutability of Gods decrees as hath been already hinted at and conclude that if the Lord who is unchangeable and immutable in his purposes hath (Å¿) Aquinas meeting with this question after that he had rejected three erroneous opinions of some ancient Philosophers which he had refuted 1 part quaest 22. art 2 4. quaest 115. art 6. quaest 116. art 3. 1. that humane affairs are not governed by divine providence 2. that all events come to pass by a fatal necessity both which make our prayers useless and 3. that the divine appointment was alterable and might be changed by our prayers and devotion having I say rejected these dangerous errors he himself gives a very considerable and satisfactory answer Ad hujus evidentiam considerandum est inquit quod ex divina providentia non solum disponitur qui effectus fiant sed etiam ex quibus causis quo ordine proveniant Inter alias autem causas sunt etiam actus humani unde oportet homines agere non ut per suos actus divinam dispositionem immutent sed ut per actus suos impleant quosdam effectus secun dum ordinem a Deo dispositum simile est de oratione non enim propter hoc oramus ut divinam dispositionem immutemus sed ut id impetremus quod Dâ—us disposuit per orationes esse impledum Thom. 2.2 quaest 83. art 2. in corp Si quaeratur an posito fundamento erroneo scil omnia fatali necessitate evenire Dâ—umque ex necessitâ—te naturae agere recta intuâ—erius orationem fore inutilem vid. Suarez de â—rat lib. â— cap. c. Franc. Venet. de harmonia mandi cant 1. ion 1. cap. 16. appointed such and such means for obtaining such
heavenly exercise whereby in a solemn way we have access to and (h) 1 Joh. 1.3 fellowship with the Father and his Son Jesus Christ doth not a little contribute for that end Eph. 6.10 compared with ver 18. in prayer not one but several graces are exercised and therefore c. 2. It s no less certain that our prayers cannot change him with whom is no variablness nor shadow of turning Jam. 1.17 for he is in one mind and who can turn him Job 23.13 But yet 3. prayer is a mean appointed by him for obtaining whatsoever we stand in need of Mat. 7.7 c. So that we may as yea more confidently expect a return to our prayers as the husband-man the harvest after his plowing and sowing and albeit the men of this world who live by sense but are strangers to the noble life of faith can sow in hope but not pray in hope yet the generation of the faithfull who have learned to trust Gods Word know that it is surer then the seasons of the year or the word of natural causes promising success to their labours and that though the season should dis-appoint the sower and the most refined gold be turned to dross yet the word of God will abide firm and sure for ever 2 Pet. 1.23 25. Ps 12.6 Ps 46.2 c. and therefore such will rather forget to eat their bread and neglect the most necessary labour and employment then forbear to plead the promises at the throne of grace nay a most cruel decree and threatning could not with-hold Daniel a for some few dayes from the throne but he must pray and so oft a day though he should be cast into the Lyons den Dan. 6.7 10. Yet 4. though prayer be such a successfull and never-lying mean though it be like the fruitfull womb that never miscarrieth and the full breasts that alwayes yield milk yet we need not enquire after its vertue and excellency as if of it self it had any proportion with or efficacy for producing such great effects for 1. its nothing like natural causes which work by their strength and activity neither 2. hath prayer any morall causality by way of merit and deserving ah what worth and excellency can there be in it as it is our empty performance having much dross and imperfection cleaving to it but all its efficacy flows 1. from Gods ordinance and appointment he hath appointed it not only to be medium cultus but also medium impetrationis not only to be a means of worship but also a channel for conveighing to us all the mercy and goodness the Lord hath promised what ever hath the stamp of heaven on it must be currant money whatever the mettal otherwise be and thus in baptism we look over the element unto the ordinance of God and from thence expect the blessing and thus the weak hand of prayer can bring home abundance of provision 2. From the covenant and free promises of God which by prayer we plead at the throne of grace prayer layeth hold on Gods truth and fidelity and therefore cannot be sent away empty and as the promises are the foundation and ground whereon prayer is built So prayer is an object of the promise the Lord hath once and again given his Word concerning its success and prevalency and he will fulfill that Word 3. From our relation to God as a father which being pleaded in prayer must prevail that one word father said noble (i) Vocula Pater dicta in corde est cloquentia quam Demosthenes Cicero eloquentissimi in mundo nunquam possunt exprimere Luther coming from the heart of a son exceeds the eloquence of Demosthenes Cicero and all the famous Orators in the world 4. From Gods love to us and delight in us and our prayers 5. From the interest his Spirit hath in prayer it being his work rather then ours 6. From Christs blood the altar whereon we offer this spiritual sacrifice and the price laid down for all our mercies 7. From Christs intercession and concurring with us c. See Part 2. chap. 2. sect 2. Hence 5. albeit the Almighty hath no delight in our prayers and performances upon the account of gain and advantage to his all-sufficient Majesty Job 22.3 Job 35.7 8. yet he not only accepteth but also delighteth in the prayer of the righteous as a part of that homage we owe to him and as a mean whereby he may communicat himself and do good to his children Pro. 15.8 He (Å¿) Micah 7.18 delighteth in mercy and therefore also in every mean whereby and occasion wherein he may exercise this most glorious Attribute Hence 7. since the Lord delighteth in and accepteth our prayers as means he hath appointed for deriving the blessing to us since they alwayes prevail and meet with a gracious answer we may well say that they move the Lord to shew mercy upon us and do us good for albeit in some cases de Deo etiam vera dicere periculosum sit as Austin once said yet there is no hazard to speak with the Scriptures and what is there clearly held forth and do we not there read of the moving and sounding of Gods bowels Isa 63.15 Jer. 31.20 of his returning and repenting of the evil he had threatned and leaving a blessing where he had begun to smite and curse Joel 2.13 14. c. And particularly as to prayer is it not written that after Nineveh had cryed mightily unto God he turned and repented of the evil he had said he would do and did it not Jon. 3.10 And doth he not promise the same to every nation and person that turneth at his threatning Jer. 18.8 Ezek. 33.14 c. And how often do the servants of God pray that he would turn from his fierce anger and would turn to them as Ps 25.16 Ps 60.1 Ps 62 16. Ps 86.16 c. And did not Moses stand in the breach to turn away Gods wrath from his people Ps 106.23 And is it not said of Jacob that he had power over the great Angel of the Covenant and (t) Vid. Calv. in loc prevailed and got the victory Hos 12.3 4. May we not from these Scriptures and particularly from what is reported of Jacobs wrestling conclude that the more zeal and tenderness the more faith and confidence we express in prayer the more strongly and feelingly we plead the moe arguments and motives we press from his Word the more we shall prevail and that the more we are moved and affected while we pray the more we do move and prevail with God And I think strange that any should scruple to yield to this but for preventing a mistake it would be considered that it were absured to imagine that the Lord could be moved or turned from his eternal purpose and decree thus there is (u) Jam. 1.17 no variableness with God neither shadow of turning but the Lord is said to be moved by prayer 1. because he
the season of prayer Page 681 c. When we deprecat sin we must prevail as to the particular askt Page 484 How a pardoned sin may be said to obstruct prayer Page 742 Sinâ—eâ—ity necessary in prayer and why c. Page 441 How the Spirit is said to inâ—erceed for the Saints Page 29 How the holy Spirit helpeth us to pray as we ought Page 328 As the Spirit alwayes abideth so he alwayes worketh though not as to the growth of grace Page 587 588 How far the Spirit with-draweth his influence in reference to prayer and why Page 589 How and wherefore the Spirit is quenched c. see the first Table Page 593 c. Spiritual mercies alwayes given when askt Page 486 The state of the supplicant considerable Page 401 Three grounds of the success and prevalency of prayer Page 300 Several grounds for supporting our faith Page 500 T We should pray for temporal mercies and how Page 182 Arminians and Jesuits cannot tell what they ask when they pray for temporals Page 187 Whether temporals should be asked in Christ's name Page 321 When do temporals become absolutely good according to Aquinas his conjecture Page 425 Whether we may pray for temporals with importunity Page 452 How should our prayers for temporals be resolved Page 712 We may not be anxious about temporals though we should ask them importunatly Page 719 The testimony of some practicall Divines in reference to the qualifications of prayer Page 549 The popish mystical Theology Page 645 Whether thanksgiving be a part of prayer Page 19 Thanksgiving in case of a seeming denyal an evidence of faith Page 526 Thanksgiving after the Lord hath heard our prayers necessary what it importeth c. Page 544 What things may we ask in prayer Page 179 How much time should be spent in prayer Page 685 The Saints prayers the Church treasure Page 295 After what order should we direct our prayers to the persons of the glorious Trinity Page 566 c. Truth and sincerity necessary in supplicants Page 441 The Lords truth and fidelity a ground of faith vindicated from Medina his impious gloss Page 503 U What is that vail the Lord hath drawn over the heart for hiding it from Sathan Page 356 Saints praying for the unconverted may plead the promise Page 486 Some causes of our unfitness to pray with some remedies Page 602 c. Unfitness excuseth not our negligence and omission of duty Page 637 The blasphemy against the holy Ghost unpardonable Page 239 W After prayer we must wait for an answer Page 535 Wandring thoughts their cause cure c. Page 602 When and what wandring thoughts hinder and marre the success of prayer Page 644 c. We must have a warrant to draw nigh to God and for what we ask from him Page 141 We must watch in prayer and after prayer Page 453 539 The Saints weary in but not of prayer Page 457 The wicked ought to pray Page 86 Some assertions concerning the wicked's obligation and ability to pray Page 88 Whether the wicked may ask in faith and plead any promise as having a right thereto Page 99 100 Prayer an act of the will Page 21 Witches say the Lords prayer backwards Page 452 Whether the Lord now worketh any wonders or miracles Page 508 Words required in prayer and how Page 20 Whether Christ now in prayer uttereth words Page 61 The Word of God how tasted by the unconverted Page 388 How the works of the unconverted may be said to please God Page 94 Whether in every act of worship we must conceive of God under the personal relations so that we may not conceive of him absolutely as the alone Jehovah first Being and Cause Page 581 Who is the true worthy and invincible man Page 696 Z Zeal required in prayer Page 442 Much zeal expressed by Pagans in their worship Page 449 A TABLE of such places of Scripture as are occasionally explained vindicated or illustrated in this TREATISE Ch. ver Page Genesis 1.26 588 2.7 64 3.6 612 15. 311 4.4 402 6.3 747 12.11 12. 600 15.1 2 24.14 172 32 25. 347 698 42.15 617 48.16 117 Exod. 3.14 556 10.17 297 20.7 641 9. 675 23.21 318 Â 396 28.36 38. 397 29.39 679 31.17 665 32.10 698 32. 229 Â 258 33.20 23. 554 34.6 7. 501 Levit. 9.24 332 10.3 641 17.4 5. 325 Numb 11.15 600 14.17 18 19. 518 Deut. 3.26 742 6.4 583 8.16 648 27.14 c. 666 30.15 19. 830 32.47 631 Judg. 5.12 621 31. 666 6.37 166 18.24 598 1 Sam. 1.15 18. 525 13.9 375 14 9 10. 172 16.1 250 252 17.9 10. 702 37. 519 2 Sam. 15 7. 371 31. 664 1 King 8.39 355 11.7 624. 8. 690 12 13 14. 742 21.39 707 24.10 13. 742 2 King 2.12 508 6.30 33. 610 655 19.34 319 1 Chron. 21.17 662 22.16 543 2 Chron. 6.30 355 26.16 19. 375 30.19 26. 415 36.15 16. 765 Nehem. 6.3 630 9.1 c. 690 3. 693 4. 693 Esth 4.16 17. 693 Job 1.8 590 2.15 671 3.3 600 5 23 677 6 8 9 662 9 11 710 11 7 8 9 553 15 11 623 21 15 830 23 13 823 27 9 10 407 541 Â 685 31 1 613 34 32 592 38 41 793 42 5 6 440 8 293 Psalm 2 8 59 264 5 1 412 5 751 6 4 319 7 9 664 9 10 518 10 17 410 11 6 721 16 6 2 18 41 744 21 8 763 22 1 563 25 10 715 11 318 27 8 805 13 526 32 6 744 34 9 10 715 35 13 490 37 15 709 16 425 40 11 319 45 1 413 50 15 639 16.17 22. 406 Â 564 51.3 8 10 11 12 Â 598 12 15 589 17 789 55 17 680 57 7 625 59 2 747 63 4 15 65 2 510 66 18 408 Â 521 738 19 722 68 28 685 69 3. 445 Â 693 22 708 71 14 680 73 22 718 77 4 612 78 29 31 732 79 6 809 80 10 11 595 81 10 521 83 16 665 84 11 479 Â 715 85 8 408 Â 535 87 17 174 91 11 12 365 95 3 742 102 1 c. 690 17 18 519 106.15 43 44 789 111 10 718 119 71 75 658 Â 478 122 319 164 680 132 10 319 138 6 607 140 8 665 145 16 14 19 793 Prov. 1 26 27 28 743 Â 744 787 32 708 3.31 34 765 710 6 2 618 7 14 15 372 10 22 201 13 4 618 15 8 401 Â 701 803 820 19 21 826 21 1 360 26 2 665 27 17 628 28 9 332 29 1 745 30 4 553 Eccles 3 1 11 677 5 2 400 Â 432 13 705 7 16 755 10 1 645 11 3 233 Song 1 4 337 6 439 2 13 14 682 Â 803 820 4 16 622 5.2 3 5 6 394 Â 594 7 5 6 682 Isa 6 9 10 777 11 9 264 26.3 480 29 13 14 432 38 14 319 40 31 636 43 11 557 24 417 45 19 242 Â 467 698 11 12 22 14 Â 699 49 14 15 563 55 6 681
all the prayers of his honest supplicants which is the foundation of faith so every Saint hath his own experiences which spiritualized sense and feeling may lay hold upon and is there yet any thing wanting for thy comfort and establishment is there yet any of the sons of Zion who dare doubt of the tender love and care of their Father and which is worse who dare give God the lie he may summond all his creatures and put them to it if there be any among them who can bear testimony against his Word O! what an impudent and blasphemous lie were it to say that God had not kept promise and yet this atheisme lurketh in the hearts of too many yea and so much of unbelief as lodgeth in the best so much also of this venom which the old serpent did (Å¿) Gen 3.5 6. spue out upon our first parents and which they too greedily sucked in but after that we have cast out all that poyson and are perfectly purged after that our eyes are anointed and all mists of darkness are dispelled we will doubt no more and complain no more after we are once entered in the light of glory we will then clearly see our errours and mistakes and will proclaim to all eternity the Lords faithfulness in fullfilling all his promises and his bounty and kindness towards us in not granting our foolish and sensual requests nay who did ever hear a Saint on his death-bed when carnal baits and worldly temptations could promise little and furnish no contentment and thus were not able so to allure infatuat and bewitch as formerly who I say was the man that entring upon the borders of eternity durst challenge the Almighty for not accomplishing his promises or who could say that at any time he had called upon God in vain All ages can give their evidences and all beleevers will and must sooner or at length confess that there was never a prayer put up in faith that proved abortive though all our labours and endeavours under the Sun may be fruitless and to no purpose yet prayer will never be as a (t) Hos 9. â—4 miscarrying womb and dry breasts but alwayes proveth that good seed which though it may for a while lie hid under ground yet still yields good fruit for the comfort and satisfaction of the sower What is (u) 2 Saâ—â—â— 22 said of the bow of Jonathan and the sword of Saul is a fit motto of the prayer of faith it never returneth empty And this truth will not be called in question by any except when sense and carnal reason these corrupt judges in the matters of God do sit on the bench and give out sentence But ah our unbelief negligence and estrangedness from God doth deprive our selves and the Church of many mercies and of much matter of comfort to our selves of praise to God and terrour and astonishment to enemies 7. If we consider the many sweet and binding relations which the Lord hath been pleased to undertake towards his covenanted people who are true Israelits and are sincers in their profession if we consider how all the persons of the blessed Trinity are affected towards them what is the love of the Father the purchase of the Son and the work of the holy Ghost our doubting and unbelief will be most unteasonable 1. then is not God our Maker our Lord and Master our Father and Husband c. And will not the infinit Creaator care for his creatures who depend upon him will not the great Lord and Master of heaven and earth care and provide for his honest servants will not the Father of mercies pity his children in the day of their trouble and hear their cry will not the Husband hearken to the voice of the Spouse and grant her desire c. 2. As to the relations under which we stand towards the persons of the blessed Trinity severally (x) Quem enim invocamus Patrem Fratrem Advoâ—atum Quo ausu Patre jubente Fratrejustituente Advocoeto inpellente Quae fiducia Patre promittente Fraire adjurante Advocato testificante Quid petimus baereditatem quam nobis impetravit Fraterconcessit Pater obsignavit Spiritus sanctus Gerhar harm Evang. cap. 149. is not the x Father our father the Son our brother and advocat and the holy Ghost our helper leader and guide and who will doubt of acceeptance welcome and success while his father commandeth his brother inviteth and his guide and counsellour perswadeth and allureth him to come and present this requests while the father promiseth the elder brother and heir reneweth and y confirmeth his fathers grant our leader and assistant doth put that security in our hand and is willing to engage with them in the same bond and putteth to his seal and subscription confirming their evidence and adding his own what place is there left for unbelief doubting and fears Especially if 3. we consider 1. the Fathers love that mysterious love in giving his only begotten Son to death that we might live Joh. 3.16 1 Joh. 4.9 and shall we think that he who spared not his own Son but delivered him up for us will not freely with him also give us what we shall ask in his name Rom. 8.32 I say not saith the Son that I will pray the Father for you for the Father himself loveth you Joh. 16.26 27. I would not have you think that you have no other ground whereon to build your faith (r) By a most emphatick asseveration which to many of the learned appeareth to be an oath as Joh. 16.23 c. but my intercession I will not pray for you to one who knoweth you not and hath no respect to you I will not pray for you as if ye were enemies and strangers neither should ye thus pray for your selves after that ye are reconciled to him through my blood after ye are become children and mutually love and are loved of the Father and me Courteours will confidently draw nigh to their Prince and we have moyen in heaven the King himself loveth us and hath adopted us to the crown and will he withhold lesser mercies and hide his face while we present our requests to him But as the Father doth thus love us and freely give and by covenant dispone to us all that we can desire or stand in need of So 2. the Son hath laid out a price for us and by his blood hath purchased all these things to us and ever liveth to make intercession for us and to apply to us the merit of his death and to put us in possession of all these good things which are the purchase of his blood ah we seldom visit the throne yet Christ is alwayes there we weary in praying for our selves but Christ wearieth not to pray for us our prayers are cold and without life but Christ doth not faint nor grow remiss our manifold iniquities do cry against us but the blood of Christ doth out-cry them And
word would be added for preventing their mistake for as dogs are ready to snarch the childrens bread so the children may gnaw the bones that are cast to the dogs as the wicked may lay hold on the promise that belongs not to them so the Saints on the threatning which they need not fear while the Master doth frown and is angry with his slothfull and unfaithfull servant the child may tremble and the hand lift up with a stone to be cast at the dog may startle the tender son though those who are concerned in this sad judgement and threatning are not affected nor awaked while they hear their dreadfull doom yet some of the Lords precious ones may tremble and fear lest this be their case therefore 1. I would have such observe that those characters are not to be understood of one or two particular acts but of a course state trade and continuance in such and such sins for what is the particular sin into which the Lords chosen ones yea and after their conversion may not fall 2. That men and women may go a great length and come very nigh the curse and yet escape there is a certain measure in finding which the Lord hath appointed and proportioned for spiritual as well as for temporal judgements which we can hardly define because it is not one and the same to all and every one and the Lord will use some variety and leave us all in the dark here that on the one hand none might presume to continue one day in their sinfull wayes nor to add one sin more to that cursed heap lest that one sin fill up the measure and bring down the judgement and on the other hand that none should despair so long as the Gospel-offer and the means of grace are continued with them and that others might be charitable and not dare to pass a peremptory sentence against any man as to his rejection reprobation and eternal portion 3. The Saints would not forget to put a difference between that partial haraness that remaineth in the heart after it's renovation and conversion and that total and universal hardness of the heart before the grace of God thaw soften and mollifie it and that judicial hardness and induration wherewith the Lord in his judgement plagueth secure sinners while he giveth them up to the lusts of their own heart which is yet worse then the former it being a load above a load for although the godly may complain as of a body of sin and death yet lodging in them so of much dulness and indisposition for spiritual duties and of much deadness and slightness of spirit under melting ordinances and awakening dispensations yet they have reason to praise God yea even then when they are thus mourning and complaining that they are not lying under that total far less the judicial hardness of heart which is both the sin and misery of cast-awayes Rom. 7.24 25. And though the Saints may be brought very low and not meet with that inlargement in prayer which others or they themselves sometimes have had yet the spirit of prayer is not altogether taken from them as from those who are judicially plagued and deserted for though the wind do not so blow nor fill their sails as formerly yet by a secret hand they are still carried on in their way and held in motion and they may find the spirit to press and stir them up to their duty though they do not so sensibly find his help and assistance in the performance of the duty CHAP. III. An exhortation to continue instant in prayer with an answer to objections ALbeit we might well press this exhortation from what hath been here said concerning the certainty of success and the return of prayer yet we have reserved this Chapter rather to be the conclusion of the whole Treatise then of any one Part and in it we shall 1. press 2. vindicat this duty Sect. I. Several motives for pressing the constant and serious practice of this soul-enriching performance Rom. 12.12 continuing instant in prayer Luk. 18.1 And he spake a parable unto them to this end that men ought alwayes to pray and not to faint WHile we divide and thus compare contemplation with action we spoil both of their excellency and perfection their conjunction is sweet and successfull but a divorce is sad and grievous and who would choose either to want his eyes or his hands and therefore though knowledge especially in maters of soul-concernment be one of the most noble perfections whereof we are capable as being a part of the divine (a) Colos 1.10 Image which we lost in Adam and shall at length be perfectly restored by him who said (b) Rev. 21.9 Behold I make all things new Yet if it be not rightly improven if is be empty and not accompanied with a suteable practice action life and conversation it will do us no good but much hurt it may puff us up and make us boast as if we were non-suches 1 Cor. 8.1 it may make us idle and negligent as if it were enough to know something and as if they were the best Christians who know most thus forgetting that that the true Israelites Motto is homage our happiness doth not like the empty mistaken Pagan philosophical speculative dream consist in contemplation we are called to work knowledge will not do the turn it cannot make us happy yea or draw us out of the category of nothing 1 Cor. 13.2 but the more we know if we be idle negligent and unfaithfull the worse we are and our stripes shall be the moe Luk. 12.47 O! ye who would rather be Christians indeed then accounted such and who (c) Joh. 12.43 Rom. 2.29 love the praise of God more then the praise of men would it satisfie you to know the way to salvation if ye did not walk in it or to hear and speak much of God if ye were strangers to a communion with him and lived at a distance from him And what would it profit you though you knew all that could be said concerning the nature qualifications excellency and use of prayer if ye fail and come short as to the practice of it This was the scope whereat we aimed all along this discourse and in every part of it we laboured to hold forth somewhat for our encouragement help and direction herein and therefore all must be lost labour to the slothsfull and negligent and to such as will not make conscience to continue instant in the performance of this sweet soul-ravishing and enriching duty Ah! who is able to hold forth all the motives and arguments that may serve to stir us up here unto And now in the close we shall only name and briefly hint at some few things looking up to him who only can give the blessing who only can perswade and enable us to pray as we ought and who can help us from fainting in our fervent and frequent addresses to the throne