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
return to prayer that no wisdom gift dignity excellency or strength could effectuat See Heb. 11. You will say nay but the Lord works no wonders now and my case is so desperate that less will not do the turn Ans Albeit now a dayes we have no warrant to ask or expect miracles yet his hand is not shortned and albeit the doctrine of faith be sufficiently confirmed by the miracles wrought by the Prophets and Apostles and though there be no extraordinary calling of men requiring extraordinary dispensations to evidence that it is of God yet if Gods glory and his peoples good did as much call for miracles now as in former times these should not be wanting the Lord is still what once he was wonderfull in counsel and excellent in working Isa 28.29 And albeit the popish Legends of their Saints miracles be apocryphall and in many things ridiculous yet there was searce one age since the dayes of Christ that cannot furnish authentick evidences of the wonderfull works of God toward his children Nay the Lord can by an extraordinary though strange and astonishing to us providence bring to pass whatever can make for our good and happiness Our extreamity cannot be so great that it may not be a fit opportunity for him to work there is no case so desperat in which he cannot help and far beyond our expectation provide means when the creature can see none and bless such means as are at hand though few and weak and thus by an ordinary providence work great and admirable things for the deliverance comfort and happiness of his Saints thy wound cannot be so deep but his balm can cure it nor thy disease and malady so great but he hath a remedy at hand and do not say O! if I had been living in former dayes when the Lord wrought miracles for his people thou art unworthy of this Gospel-light who wouldst once lay it in the ballance with those works of providence which also were wrought for thee and which thou to whose hands an authentick Register of them is sent oughtest to improve as thy talents And as to thy present case and trial neither thus art thou at a loss for 1. the goodness and mercy the love and tender bowels of the Father is the same 2. His word and promises his truth and fidelity are unchangable 3. The blood of Christ and his purchase and so the title and right of his servants is the same yesterday to day and for ever yea we for our further comfort have his intercession super-added 4. The help of the Spirit to direct and instruct to assist and strengthen to witness seal comfort c. is now rather more then less Since all things stand as formerly and any alteration being additional and for the better to us-ward our interest in God and in the blood of his Son our right to the Promises and to the Covenant the same why may not our expectation and confidence be as great and strong and Gods care and providence as sweet and comfortable as in dayes of old especially since our need straits and difficulties may be as great and Gods glory no less concerned therein then at any time formerly since all things thus stand alike shall not the event be the same Though there may be some change in outward dispensations and in the manner of working yet the work and effect may be the same as effectual and seasonable as sweet and comfortable to us and as unexpected astonishing and admirable to enemies and why then may not we as well as Gods people and servants of old lay hold on his omnipotency and infinit power for our stay and comfort 4. Consider that title and name the word of truth giveth unto the Lord he is the hearer of prayer Ps 65.2 he is plenteous in mercy to all that call upon him Ps 86.5 he will fulfill the desire of those that fear him and hear their cry Ps 145.19 And may we not have this confidence in him that he will hear us whensoever we call and may we not know that he will answer our desires 1 Joh. 5.14 15. c. It is reported to the commendation of some States and Princes that they never rejected any Petitioner the Senatours of old Rome did (l) Rob. Cawdray treas of simil pag. 548. judge it a great disgrace to the Roman state that any man should have occasion to say that he had in vain asked help at their hands It doth not become the Emperour said (m) Ne quem sine spe dimitteret negans oportere quenquam a sermone principis tristem discedere Cluver Hist epit in Tito Vespas pag. mihi 289. the noble and magnanimous Titus Vespasian to send any supplicant sad from him Ah! shall the poor creature have such large bowels and shall not the infinit Creator the (n) 2 Cor. 1.3 Father of mercies and God of all comfort pity all his honest supplicants Shall it be below a generous Prince to send away any of his subjects sad from his presence and shall not the King of Saints regard the prayer of his destitute ones and hearken to their complaint Ps 102.17 Such as never went to school and know not how to frame an argument according to art may without hesitation from this encouraging principle with the Prophet Ps 65.2 draw that sweet conclusion therefore unto thee shall all flesh come and may if the fault be not in themselves with confidence present their supplications unto thee And who would faint in that exercise that cannot want success O! let us consider the parable Luk. 18.1 with the several encouraging dissimilitudes and let us no more doubt of Gods readiness to hear and answer our requests particularly let us ponder how it was a burden to that cruel Judge who neither regarded God nor man to be petitioned but the prayers of the Saints are Gods delight Prov. 15.8 they ascend up before him as incense as an odour of a sweet smell and a sacrifice acceptable and well-pleasing to him Ps 141.2 Revel 8.3 4. The voice of his petitioners is sweet and as musick in his ears Cant. 2.14 Rev. 5.8 Ah! why shouldst thou weary in speaking since he doth not weary in hearing what though the vision tarry yet wait for it because it will surely come it will not tarry What strange language is this though it tarry it shall not tarry But there is no contradiction though as to our sense and apprehension it tarry and for a long time yet it shall not tarry one moment longer then the fit and appointed time The Lord waits that he may be gracious unto us and do us good that we may be fit to receive and improve every mercy aright and that it may be a mercy and blessing indeed Isa 30.18 And will we not suffer him to time our mercies so that they may do us good and if once the fit season were come while his servants are yet speaking he will hear yea
danger but when we see any temptation which is his scout we may know that the enemy of our souls is not far off and that we become not a prey to his temptations we must watch and pray Mar. 26.41 There must be a reciprocal sequel and consequence of the one from the other as we must watch and pray So we must pray and watch nay upon a special account we must watch after prayer that the influence of that ordinance may abide upon our heart and that we lose not that life vigour and heat which useth to accompany the spiritual performance of this heavenly exercise a cold catched after heat is most dangerous and yet it is most usual if it be not prevented by a watchfull care and circumspection And therefore as in prayer we must (f) 1 Tim. 2.8 lift up holy hands so after prayer we would take heed to our feet and that when we come from the throne we do not run to the (g) 2 Pet. 2.22 mire to wallow in it If we would receive whatsoever we ask we must keep the commandments and do those things that are pleasing in the sight of God 1 Joh. 3.22 The Lord will hide his face from them who behave themselves ill in their doings and will not hear them though they cry Micah 3.4 If we regard iniquity in our heart whether before or after prayer the Lord will not hear nor answer us Ps 66.18 If the Saints after they have prayed and are waiting for an answer return to folly God will not speak peace Ps 85 8. Sin will make God hide his face and draw back his hand Isa 59.2 If after we went from the Kings presence we disobeyed his commands plotted and conspired against him and that under his eye and while he were looking on what folly and madness were it to expect that he would regard and answer these supplications we had presented to him and is not this our case Ah! many desperate sinners deal no better with God then Absolom with Joab 2 Sam. 14.30 while the Lord delayes to answer their requests they set his field on fire and set their face against the heavens as if they thought to break him with their ill deeds whom they could not perswade by entreaties or else since they cannot help the matter either in revenge against God or to make a compensation to themselves they will (h) Hos 2.7 follow after their lovers and seek to satisfie their lusts that since the Lord would not answer these desires they offered up to him they may fulfill the desires of the flesh which are contrary to his holy will and sweet and wel-pleasing to their sensual appetite 3. As we must watch and pray and pray and watch so we must pray and pray it s not enough once to present our requests but we must renue our sute and fortifie our plea we must ask again and again we must not keep silence nor hold our peace nor give him any rest according to the expression Isa 62.2 till he shew mercy upon us and grant our requests thus the primitive Church prayed for Peters enlargement and deliverance Act. 12.5 And thou art allowed and commanded to follow this course the gates of heaven are never shut and thou maist get access to the King when and as often as thou wilt he will not chide with thee because of thy importunity and frequent addresses but he complaineth when we faint and hold our peace Isa 43.22 and commands us to continue instant in prayer Rom. 12.12 Eph. 6.18 Colos 4.2 1 Thes 5.17 And as in every thing so alwaies to make our requests known unto him and promiseth that our labour shall not be lost Phil. 4.6 7. Luk. 18.1 c. And giveth this as one reason why he will not answer hypocrits crying to him in the day of their trouble because they having no delight in the Almighty will not alwaies call upon him Job 27.9 10. Prayer is a wearisome burden to many which they must quickly shake off and then for a pretence are ready to say with him 2 King 6.33 it s in vain to wait upon God any longer we are ready to complain that God will not hear while he regrateth we will not cry if we continued instant in prayer an answer would certainly come and would not tarry See Chap. 2. Sect. 1. 4. As we must be busie at the throne so we must not be idle at home as we must not forget the Lords work and what duty else he calls for at our hands So neither must we forget our own work as we must continue instant in prayer Rom. 12.12 So we must not be slothfull in business and yet we must not so minde our own as to forget the Lords work and service v. 11. There ought to be a subordination but there is no opposition between the Lords work and our work that must have the precedency but this may follow in its own place and in it as we are to look up to God for the blessing so we must be doing our selves Prayer doth not exclude the use of the means nor give to us a super-sedeas from our work and labour if (i) Vid Hieronym lib 1. epis 55. Marco Presb. any will not work neither should he eat 2 Thes 3.10 Ah! you will say may he not pray and should a praying Saint starve may he not eat Ah! why should we not pray but prayer must not be pretended as a cloak for our negligence whosoever he be though a Saint and fervent supplicant yet saith the Apostle if he will not work let him not eat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ora labora Prayer doth not exclude our diligence and activity but we must pray (k) Valde namque apud Deum utraque haec sibi necessario congruunt ut oratione operatio operatione fulciatur oratio Greg. mor. lib. 18 cap 3. and work as we must lift up our heart to heaven So we must put to our hand to our work on earth precibusque manus c. Hence some of the ancient Doctors in allusion as I would think rather then intending to hold out the meaning and true sense of the place to these words Lam. 3.41 Let us lift up our heart with our hands unto God do (l) Hinc Hierimias ait levemus corda nostra cum manibus ad Deum Corda vero cum manibus levat qui orationem suam operibus roborat nam quisquis orat sed operari dissimulat cor levat manus non levat c. Gregor moral lib. 18 cap 3 eisdem pene verbis Hieron in Lam 3 Bernard de mol ben viv tell us that such as pray and do not work do make a divorce and separation of these two the Prophet hath conjoyned they lift up their heart but not their hands to God yea saith (m) Orans non operans iram provocat one he who prayeth and doth not work doth tempt and
complainest thou poor indigent and witless creature The owner (h) Rev. 3. vers 18. Is 55. vers â— 2. invits thee to come he points out thy way and discovers the door and thou hast the (i) There is no door so fast shut that Prayer will not get entrance vid. part 4. ch 1. keyes as it were hanging at thy belt for if thou wilt knock it shall be opened unto thee if thou wilt seek thou shalt find and if thou ask it shall be given thee Math. 7. vers 7. There is a well furnished table set before thee and it is left to thy choice to cut and carve what thou wilt and so if thou starve thou mayest know who should bear the blame O! saith an (k) Gerbard cont barm cap. 179. utilitas orationis tanta est ut nemo eam c. eminent and judicious Divine who is able to enumerat all the excellencies and advantages of Prayer What the heart is to the living creature What rest to the weary What joy to the sad What gold to the indigent What strength to the feeble What nerves to the body What spirits and blood to the life Prayer is all that to the afflicted soul It is as the Sun in the Firmament or rather the Glass by which light is communicat it's medicine to the sick a refuge to the opprest a sword against the devil and a shield to ward off his fiery darts It 's eye-salve to the blind it begetteth hope and confidence it inflameth the heart with love it worketh humility and filial fear it elevats the mind above the creature and sets the affections on things that are above it brings a taste of the hidden manna and sets the Supplicant before the Throne to behold the King in his glory and leads him into the (l) Song 7. vers 6. Galleries where he may familiarly converse with his Lord and Soveraign This is that golden chain which will hold the Almighty untill He blesse thee it is Jacobs ladder whereon thou mayest mount up to Heaven It is that Jaw-bone wherewith Sampson smote the Philistines This is Noah his dove which alwayes returns with an Olive leaf of comfort to the disconsolate This is Davids stone wherewith he smote Goliath and his Harp wherewith he drove away the evil spirit from Saul This is that Pillar of fire and cloud which directs the Saints and blindfolds their enemies This was that Bow the Promises being the Arrow and Faith the Hand whereby these Worthies Heb. 11. of whom the world was not worthy waxing valiant in fight turned to flight the Armies of the Aliens quenched the violence of the fire escaped the edge of the Sword subdued Kingdoms stopped the mouths of Lyons c. O! Who is able to enumerat all the noble and admirable (m) Vide infra pare 4. chap ult effects of Prayer What desolations it hath made in the earth what revolutions in the world and what astonishing deliverances it hath brought to the Saints O! That He who gave wisdom to (n) Exod. 31. vers 6.11 Bezaleel and Aholiah for making the Tabernacle according to the Pattern would teach us the heavenly art of sacrificing to our God in spirit and in truth The material Tabernacle and Temple where are they now Yet we must still bring our offering the Christian oblation must never cease we are Priests Rev. 1. vers 6. and we have an Altar Heb. 13. vers 10 12 15. But alas may we with Isaac Gen. 22. vers 7. say where as the Lamb for a burnt offering we have nothing to offer unless the Lord provide a Ram and instruct us how we should offer it up Rom. 8. vers 26. It is thought one of the most tolerable and easy tasks to pray and every one as they think is able and sit enough for such an employment and are busie enough in carrying on that trade and they were not worthy to live will such say who do not call upon God But ah Who are they that are acquainted with the mistery of Prayer Lip-labour is indeed an easy work the Popish devotion the whiting the out-side of the Sepulchre is no difficult task but it is not so easie to give life to the loathsom carcasse within thou mayest draw nigh the Throne and prattle some few words before the Lord and yet never put to one finger to the work if thou do not put out thy strength to draw up thy dead lumpish heart if thou find not a burthen pressing thee and it down and call not to heaven for help and for fire to kindle and enlive thy sacrifice Every key will not open the doors of Heaven every knock will not obtain an entrance nor every cry prevail Let us then look up to Him who can only give us that wisdom which is from above who can discover bring to our hands and help us to use that admirable piece of work that it may not only prove a key to open the Fountain the Store-house door and all our fathers Cabins but also for opening of our hearts and an hammer to break the hard rocks of corruption and the stone there Ah! But who is sufficient for such a task A word spoken on such a subject can never be unseasonable and though many have put in their Sickle here yet much of the harvest is un cut down But more hath been said then rightly improven though the Lord hath stirred up so many of His Messengers to point out the way to the Throne and how to carry on a safe trade with Heaven yet who hath believed their report And we shall not think our labour lost in bearing testimony against this sinning and prayerlesse Generation nor shall we stand upon an Apology for making choice of such a Theme Alas How often have (o) Is 37. vers 4 5. the children come to the birth and have stuck there for want of Prayers (p) That I may so speak with some eminent Divines Mr. Good-wine Mr. Gurnall c. Midwifry The Promise many times is big with child and is come to it's full reckoning and hath no longer to go with the desired Mercy then till thou run to the Throne of Grace and plead for it's deliverance it only waits for the obstetrication of the prayer of Faith that the Man-child may be brought forth The Lord deals not sparingly with us He hath many blessings to bestow None of His children need with (q) Gen. 27. vers 38. Esau complain that he hath not one to bestow on him But alas we are like a Kings Son in the cradle who knows not that he is Heir of a Crown and thus neither regards nor improves his Dignity and Priviledge Or like a Traveller who having many Bills of Exchange yet will not be at the pains to read them but undervalues them as so much un-written paper and will rather starve than bring them to the Exchanger and plead for the sums to which they give him a right Ah! Who
profit unto salvation nor can ill works do any hurt Sec. Eph. Pagit loc cit Libertines yea and innocent and sinlesse creatures 1. The godly because they not being under the Law but under grace and the immediat direction of the Spirit they cannot be said to transgresse the Law 2. Neither will the wicked be found guilty for they not being obliged to do any thing or to use the means for obtaining of grace nor to mourn for sin repent pray c. they cannot be guilty of the breach of any affirmative at least precept nay say they those who will not follow such a course do run away from Christ to themselves from the Gospel to the Law and the further they go on in that way they must provoke the Lord the more all their performances being an abomination unto him whom without Faith which they have not they cannot please Heb. 11.6 We may not now stay to confute these Dreamers Only for removing what is now objected against the wicked their obligation duty and liberty to pray We would offer these few Assertions Asser 1. The Gospel as it is not opposite unto and destructive of the natural and morall Law so neither doth it abolish or diminish that obligation which the Law at its first promulgation did lay upon the sons of men We are no lesse then the Jews lyable to that curse Gal. 3.10 If we do not obey it in all things how doth the Apostle Rom. 3.21 abominat the Antimonian fancy Do we then make void the law through faith God forbid yea saith he we establish it Turks Pagans Jews and Christians Beleevers and Unbeleevers are all alike under the directive and mandatory power of the Law And therefore since Prayer is a morall duty prescribed in the first Commandement and which Pagans by the dark lamp of nature have discovered as flowing from the dictates of the primaevall Law which God at first did write in the heart of man and doth yet so far abide in man as he is a reasonable Creature that though he hath not a Law yet by nature he may do the things contained in the Law Rom. 2.14 15. There is yet so much light in that old ruinous house as to discover a Deity and to point out this sanctuary and refuge in the time of need and accordingly the most rude and heathenish people have hither run for help in the day of their calamity What ever in their vain imaginations they fancied to be God to it they made their addresse and presented their supplications So that Antimonians would do well to go to School and learn of them the truth of this particular The heathen Mariners Ionah 1.5 6. did prove better casuists they knew better what course to take in that tempest then if they had had those Seducers to have taught them yea such Dreamers should have been a greater offence to them then sleeping Ionah If they thought strange to see one man not busie at prayer in that storm what would they have thought of him who would have told them that they should not pray That they themselves would do better to sleep then to take Gods name in their mouth I think they should not have cast lots for finding out the man for whose cause that evill was upon them but the Antimonian without deliberation in Ionah his stead should have been cast into the Sea Asser 2. As the moral and natural law doth bind and oblige all men so in every man there is some power and ability for doing and performing what it doth hold out unto him as his duty we do not say that men by nature are able to keep any of the commandments in a spiritual manner much lesse that they can perfectly keep the commandments but that they can do the thing commanded they can perform the external acts and the substance of many moral duties Though 1. the principle from which 2. The end to which And 3. the manner of performance be corrupt and naught Asser 3. As the unregenerat are obliged to do having gotten some light to discerne their duty and some power and ability for doing so if they make conscience of their duty and honestly endeavour to improve the little strength and few talents which they have received their labour shall not be lost for albeit gracious habits be not acquired by our labour and industry but immediatly infused by the Spirit of God as without our physicall concurrence and activity so also without any kind of moral-influence and causality by way of merit and deserving on our part yet by frequenting the Ordinances for I do not now speak of those who are without the pale of the visible Church and going about duties as we are able though we cannot do so much as make our selves negatively good and to be without sin yet we may thus become lesse evil and not so indisposed and unfit for grace some thing of the stubbornesse of the will and of its aversenesse from what is good may be removed and some inclinations though moral and not gracious may thus be wrought begotten and stirred up in the heart and the man like the scribe Mark 12.34 may be brought near to the kingdom of God and though the Lord be not tied to such previous dispositions so that he must help forward the work and bring it to perfection when and where these are placed or that he cannot work without such legal and previous preparations yet ordinarly he observeth that method it is his usual way to help us when being sensible of the (h) 1 King 8.38 plague of our own hearts we are wrestling and tugging at duty and seeking after him in the use of the means he hath prescribed So that in carrying on of that blessed work we may take notice of these severall steps 1. God by the common operation of his spirit doth awaken the secure sleeping sinner and lets him see his misery 2. He discovereth to him his duty and the way how he may escape and come out of that state 3. He stirreth him up and setteth him a work 4. After that for a while the man hath wearied himself in thus wrestling by his own strength the Lord humbleth him and layeth him low and makes him despair in himself and see that by his doing he cannot help himself and having thus killed Then 5. he waketh (i) Deut. 32.39 alive and having wounded then he heals and maketh the spirit of bondage a forerunner of the Spirit of Adoption and when the poor sinner is thus as it were hopelesse and helplesse then he pointeth out to him the brasen serpent that he may look (k) Isa 45.22 to it and live And thus wee see how legal performances and the use of the means in the strength received though it be but litle riddeth room in the heart and maketh way to the right embracing and closing with Christ In that 1. it taketh off the heart in great part from vain and sinfull objects
lusts Jam. 4.3 If Antinomians would only plead against lip-labour formality and hypocrisie in drawing nigh to God and that none should with that impudent woman Prov. 7.14 dare to approach Gods Altar that thereby they may either cloak and palliate their sins that they may commit it with the more freedom and lesse suspicion or that thereby they may hire God and purchase a licence from him to follow that cursed trade if I say those Seducers would only argue against lip-labour and hypocrisie in Gods service all the servants of God and the Word of God would joyn with them for that 's not prayer but pratling not service done to God but an intolerable mockery of his holy Majesty that 's not to draw nigh to God but to step aside from him for while the heart is removed all is removed and the (n) See Ch. 4. distance is still made greater and greater but under this Pretence to cry down the use of the means which God hath appointed for healing and softning the heart is as abominable as to teach that these who are on the way to hell should continue in that way and not endeavour to go out of it and turn that they should not (o) Mat. 7.13 14. strive to enter in at the strait gate nor search after the narrow way that leadeth unto life O! but may these Seducers say without faith it is impossible to please God Heb. 11.6 Wherefore then should these who have not faith spend their time and strength in wrestling with duties which since they cannot please God cannot profit the workers Ans Without faith it is impossible to please God as his friend as reconciled to him as his son c. There is no justification nor peace with God without faith whereby we lay hold on him who is our (p) Eph. 2.14 15 16. 1 Cor. 1.30 peace reconciliation righteousness and sanctification without faith the person cannot please him the state and condition of the man is unsafe naught and loathsome to God and therefore the work cannot please him The tree must be good before it bringeth forth good fruit the Lord first hath pleasure in the person then in his work first he had respect to Abel then to his offering Gen. 4.4 Yet in some (q) Placere Deo est non modo communiter approbari tanquam voluntati suae non adversum quomodo omnia bona naturalia indifferentia dicuntur placere Deo sed ita acceprari tanquam c. placere Deo est justificari D. Paraeus in loc respect the works and endeavours of the unregenerate wh◠are on their way to a change may be said to please God the travail and pangs of the new birth our wrestling with the strong man till he be cast out cannot be displeasing to him for whom thus room is made in the heart yea not only these works which have a more immediate connexion with grace are thus in some respect pleasing to God But also the very first endeavours and breathings after God do so farr please God and are approven of him as that he will accept of them as some steps though not in yet towards the way so that by these the man is brought a little (r) Mark 12.34 nearer the kingdom of God he is in some measure fitted and disposed for grace And the Lord in these three respects may be said to be pleased with and accept such endeavours and duties performed by men not yet (ſ) 1 Joh. 3.14 translated from death to life though looking with natures eye weeping and being a little annointed and (t) 2 Pet. 2.22 enlightned by the common operation of the Spirit towards God 1. (u) Or in these four respects ◠Negatively 2. Positively 3. Comparatively and 4. Relatively Positively because as to the matter and substance these duties are good and agreeable to the rule though as to the manner and way of performance there be many defects 2. Comparatively and that in these two respects 1. Because God is better pleased with such approaches to him then with the running from him to the excesse of riot and though the Sow when washed is still a (x) 2 Pet. 2.22 Sow and hath not laid aside its nature yet it is more pleasing or rather if ye would expresse it negatively lesse displeasing then when she wallowed in the mire yea and 2. Because such performances and endeavours are more acceptable and agreable to the will of God then the omission and not performance of these duties Nay our Divines generally confesse that the moral (y) Virtutes morales fidelium specie formaliter non differre à virtutibus Ethnicorum ab Aristotele definitis multis conatur ostendere Frid. Wendel phil mor. lib. 1. cap. 7. quast 2. idcirco in Christianorum scholis docendas cap. 1. quaest 12. vertues of Pagans and the exercise of these were upon the matter good and that the doers though they did not refer their work to a spiritual end were less guilty and evil then if they had omitted these duties albeit upon a spiritual and theological consideration they might well be called by (z) Vid. August vindicatum apud Chamier panstrat tom 3. lib. 4 sophismata Bell. refutata Augustine splendida peccata beautiful and shining sins 3. Relatively as means which he hath appointed to be the way of conveighance of grace and which he so far accepteth as usually to make them reach the end Thus Rom. 10.17 Faith is said to come by hearing and why not also by prayer While Cornelius was fasting and praying behold a messenger from heaven was sent unto him to shew him what he should do Act. 10.20 While Paul was praying Ananias was sent unto him to open his eyes Act. 9.11 17. We will not enquire whether Cornelius and Paul were then converted or not But behold here an (a) In that a voice from heaven should send Cornelius to Peter to enquire after him and Annanias to Paul to enquire for him extraordinary blessing upon the use of the ordinary means thy prayers and thine almes saith the Angel to Cornelius Act. 10.4 are come up for a memorial before the Lord Enquire for Paul why what 's them atter For saith the Lord Act. 9.11 behold he prayeth O sinners whose trade hath been to destroy your selves in departing from God O! all ye who are yet strangers to this heavenly employment of speaking with your Maker I have a glad message unto you to day what ever have been your provocations or whatever be your present fears yet look up to him whom ye have so often provoked and if ye will forsake the evil of your wayes and present your supplications unto him ye need not fear he will not deal with you as Solomon dealt with (b) 1. Kings 2.17.23 Adonijah as would appear in that particular did most humbly supplicate Solomon though the reasons alledged by Diodati and others might prevail with Solomon justly to
deal with him as he did Adonijah he will not tear thy supplication and make it a dittay against thee for taking away thy life only beware of Adonijah his heart do not design treason as its thought he did while thou presents thy desire tâ— the King if then thou wouldst ask what course thou shouldst take that thou mightest be saved I would tender thee no better advice then Peter did to Simon the Sorcerer while he was yet in the gall of bitterness and bond of iniquity Act. 8.23 22. repent of thy wickedness and pray God if perhaps the thoughts of thy heart may be forgiven thee And to presse this so necessary advice and exhortation let us brieflly by way of motive and encouragement hold forth some grounds which may serve as so many arguments to vindicate the point from the Antimonian dream 1. What ground hast thou to entertain the least scruple concerning thy duty to pray to God and bemoan thy condition to him to perform this part of worship which not only thy indigence but also his honour calls for at thy hands what seest thou what do Antimonians hold forth unto thee for taking off the tye and obligation which thy condition and dependance thy wants and fears and Gods law written in thy heart and in the Scriptures doth lay upon thee Can thy former wickedness make thee now a Libertine can it pull out thy shoulders from under the yoke 2. Thou being convinced of thy duty wilt thou ask whether thou mayest perform it or not There can hardly be a clearer contradiction imagined then to say its my duty to pray and yet I may not I ought not to pray I am infinitly obliged to do and yet I should not do for what call ye duty but that which we are obliged to do Was there ever such a subtile notion as to abstract duty from the obligation to do Or can there be a more unreasonable fancy then to say that these who are under the means may not use them true it is that after death the case is altered thou art no more under the means neither doth the King call and invite thee to come but yet even then if he would hold forth the golden Scepter to the damned as now he doth to the unconverted they were obliged to draw nigh the Throne 3. Art thou not convinced that grace is lovely and desirable and from whom canst thou desire it but from God and that 's to pray for what is prayer but an offering up of our desires to God 4. For thy warrant thou hast the command of God again and again repeated in the Word 5. Many sad threatnings denounced against kingdoms families and persons that will not call upon God 6. Thou hast seen heard and mayest read of many judgments temporal and spiritual poured out upon such as did not call upon him 7. We may with the Apostle in another case 1 Cor. 11.14 appeal to nature it self doth it not teach him that is in misery to cry to him who is able to help and relieve and to intreat him whom he hath wronged and off nded to pardon and forgive Thus the light of nature discovereth this duty to Pagans and as with a double cord bindeth it unto thee who also hast the light of the Word pointing out that way to thy feet 8. Several talents bestowed on thee for this effect do call to thee to improve them What hast thou not some natural power and ability to desire and expresse though not in a spititual and saving way thy desires to God 9. Doth not thy conscience draw thee to the Throne Doth it not accuse and challenge thee when thou omittest this necessary and as I may call it natural duty 10. Hast thou not many wants fears c. and what do all these say unto thee but O! run to the Throne for a supply and remedy 11. The greatness of the priviledge that thou mayest approach the great King doth call upon thee to impâ—ove it together with the great benefits which thereby may be purchased Yea 12. though there were no other income then the present effect which usually it hath on the heart to enlarge fit and in some measure dispose it for becoming a temple for the holy Ghost and to be a fit room to receive and welcome the King with all his train of attendant graces which are the harbingers of glory nay it is not only a disposition but a beginning of the saving work prayer if serious is a turning of the heart to God it s a spiritual and converting motion of the soul it s the first breathing of the new creature desire of grace say Divines is grace Certainly if it be effectual and resolute it must be so and desire is the life of prayer and without it there is no prayer so that such as forbid the unregenerate to pray do disswade them to be converted and turn to God or begin the saving work of grace prayer is not only a converting ordinance but also the first breathing of the converted not only a mean but also a part and the first fruit of conversion 13. The doleful and sad consequents that must follow the contempt of this promising remedy the King ere it be long will tear these proud rebels in pieces who would not submit and supplicate him for a pardon 14. The great advantage that may be expected that probability if not certainty of successe that God will fulfill thy desire may as a strong cord draw thee nigh to God thou hast not one but many encouragements to excite and set thee a work 1. Gods bowels opened in the Ordinances and his arms stretched forth to embrace thee 2. His call and invitation his counsel entreaties requests expostulations c. together with his solemn protestation that he delights not in the sinners ruine but rather that he would draw nigh to him that he might live while the King inviteth the traitor to come and seek his pardon what should discourage him 3. His Ordinance and appointment in making prayer a mean for that end they who teach that sinners cannot expect a blessing on their offering up their desires to God do say yea though we did abstract from his fidelity in fulfilling his promises that God hath appointed that Ordinance in vain 4. His stirring up the heart and filling it though by a common work of the spirit with such desires and purposes as are fit materials of prayer do say that if we will improve that season the Lord purposeth not to send us away empty he will not be wanting to promove what good he begins to work in us till we resist his spirit and first draw off and lye by and thus stifle the new birth in its conception 5. God's satisfying the natural appetite of inanimate creatures and fulfilling the sensual desires of the brutes and brutish requests of sensual men when selfish Ahabs have opened their mouths for outward mercies and deliverances he hath filled them
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
doubt concerning the state of those to whom they pray whether they be in hell or heaven thus their Rabbies (Å¿) Cajet tract de indulg Canus lib. 5. cap. 5. Joan. Pic. Mirand apolog quaest 7. Bell. loc cit § respondeo sanctorum Cajetan Canus Mirandula c. have confessed that the Pope may erre in the canonization of Saints and Bellarmine himself grants that the histories of some of their canonized Saints are apocryphal and uncertain yea saith (t) Tanta est fides adhibenda ecclesâ—â— in damnatione alicujus quanta est adhibenda in canonizatione sanctorum sed dicit Thom. ult art quodl 9. quod sanctos canonizatos ab ecclesiá non tenemur de necessitate sidel credere esse in gloria fundamentum Thomae est quia in his tantum tenemur de necessitate salutis ecclesia credere quae ad substantiam fidei pertinent Mirand loc cit sub finem quaest fol. mihi 55. vid. etiam fol. 51. Mirandula we should as well believe the Church when it passeth a sentence of condemnation as in its canonization of Saints But we are not as Thomas saith to believe that these are in glory which the Church hath canonized for Saints and shall we pray to these who are in hell and dare not pray for themselves yea we may upon good grounds question if ever there were such men and women in the world as some of their deified Saints such as St. Christopher St. George St. Catharin c. 4. They must also waver and haesitate to whom of the Saints rather then to others they should have their recourse they have made unto themselves so many Patrons and Advecats that they know not whom to employ and therefore (u) Ribadineira in vita Borg. Franciscus Borgia did appoint that that controversie should every moneth be determined by lot which custome is punctually observed by the Jesuits who as (x) Lorin in 1 Act. Lorinus testifieth from moneth to moneth by lot make choice of new gods and patrons and others throw the dyce and make it decide the question 5. They must doubt whether 1. their patron they have chosen doth hear and take notice of them whether 2. he be otherwise employed in dispatching businesse for those who have prevented them and have more moyen with him whether 3. he hath gotten a commission to be their guardian and if he will intrude himself on that office without a call from his master c. Arg. 5 5. That perfect pattern of prayer which Christ did teach his Disciples and hath left on (y) Mat. 6.9 Luk. 11.2 record for our copy doth shew us to whom we should direct our prayers viz. only to our heavenly Father and to whom we must ascribe the Kingdom Power and Glory The meanest man and the greatest Angel saith (z) Quod colit uminus Angelus id colendum ab homine ultimo Tertul. advers Marcion lib. 4. Tertullian have one and the same object of worship Our King stands not in need of a deputy all his subjects may make an immediat addresse to him in Christ Bellarmine answereth 1. That according to this pattern we must neither invocat the Son nor holy Ghost but only the Father Repl. By what reason can Bellarmine prove that the Father there is taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 personally for the first person of the Trinity and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentially as it is common to all the persons in the Trinity 2. Supposing that it were there taken personally yet his inference is naught and doth not beseem the learning of so great a Doctor but I should rather think that he goeth against his own light while he argueth against the rule acknowledged by (a) De Christo lib. 1. cap. 17. c. himself and all orthodox Divines in their disputs against the Arrians viz. that when one of the persons of the blessed Trinity is named in reference to the creatures yea though there were an exclusive particle added yet the other two must not be excluded 2. He Ans that Christ there did not teach his Disciples to whom but for what they should pray Reply 1. Then that Pattern must not be perfect 2. Why did Christ suppresse that which was most materiall for there is greater hazard in mistaking the one way then the other But he answereth that the Disciples did well know that God yea and only God should be invocated as the first author of all good Reply But why doth he add that limitation it is contrary to his own confession for before that time the Saints were not at all invocated because saith (b) Quod illi adhuc inferni carceribus clausi detinerentur Bell ord dis de beat canoniz he they were then kept in a prison of hell viz. in limbo patrum and therefore neither did the Disciples desire nor Christ prescribe a directory for worshipping of any creature and therefore Saint-invocation must be a popish anti-scripturall invention Before the time of the (c) Anno 1550. See â—poâ—sw hist Ch. Sect pag. 91. Reformation there was a great debate in the University of St. Andrewes whether the Pater noster should be said to the saints and after much disput a simple fellow was judged to give a wiser decision of the question then all the Doctors with their distinctions O! said he to the Sub-prior Sir To whom should the Pater noster be said but to God only give the saints aves and creeds enew in the devils name so he after his rude way of speech for that may suffice them But (d) Bell. loc cit cap. 10. § 6. ibid. Bellarmine condemneth those learned Fathers and all others who say the Pater noster to any creature as simple and stupid yet it may be questioned whether the Popish cause doth ow more to him for disallowing that vile prostitution of the name of God his kingdom power and works to the creature or to them who are loath to disclaim that pattern of prayer which our blessed Lord hath left on record for our use till he come again Arg 6 6. Why should we stay to multiplie arguments while we have to do with those who professe the name of Christ It s long since he told the devil and all his emissaries that we should worship the Lord our God and Only serve him Mat. 4. v. 10. This stopt the devils mouth v. 11. but yet his factors will not be silent but will tell you of a dulia and latria which in scripture do signifie one and the same thing and looking to the Etymon and common use of the worâ—â— their Dulia which they give to Saints doth import more servitude reverence and subjection then their Latria which they allow to God and therefore (e) Bell. loc cit cap. 12. Bellarmine had reason to confesse this their appropriation of these termes to be apocryphall and to have been excogitated in their Scholes which have been a very nursery and seminary
said we are to be excused who have done nothing contrary to the will and decree of God Nay say they the will of God did not only lay an obligation but a necestâ—ty on us to obey and conform our wayes and is there any reason then why God should complain of us who have such a warrant for all we have don To which vain Plea the Apostle replieth ver 20. Nay but O man who art thou that repliest against God and proceedeth to shew from Gods soveraignty his right and power to dispose of his creatures according to his own good pleasure but from this dispute we may clearly discern that Gods decree is no cloak for sin nor a law to justifie our wayes and desires But you will say though it be not an adequate rule and so not a sufficient ground to denominat an action good because its conform thereunto yet it must so far be acknowledged for a rule as that it must acquite and excuse if not justifie the doer in that it did lay on him a necessity to obey and conform his work thereunto Answ He who would plead not guilty because his wayes are conform to the decrees of God must either be grosly ignorant or desperatly perverse not knowing or not caring what he saith for God by his most holy and spotlesse Decrees doth not force draw necessitat or tempt any man to sin neither doth be thereby command approve or testifie his approbation of or complacency in any sinfull action only he purposeth not to hinder but to permit sinfull men to become a prey to their own lusts and the temptations they shall meet with in their way we must not indeed imagine that Gods providence is sleeping while occasions are offered or that there is in his most holy will no positive act concerning the futurition of sin its long since (e) Circa quod cunque est Dei permissio est ejus volitio actualis Brad de causa Dei lib 1. cap. 22.33 hoc quippe ipso quod contra voluntatem Dâ—ifecerunt de ipsis factaest voluntas ejus propterea namque magna opera Domini ut miro inffabili modo non fiat praeter ejus voluntatem quod etiam contro ejus fit voluntatem quianon fieretst non siueret nec utique nolens sinit sed volens August Ench. ad Laur. cap. 100. Bradwardin did demonstrat the contrary and the Jesuits themselves do confesse that there is a necessary connexion between the divine permission the creatures committing of sin so that the futurition of sin may be concluded by a necessary illation from such a permission of it our Divines and the Dominicans call it a permissive Decree decretum permissivum I like not the expression but the penury of words hath extorted it that epithet and denomination is not taken from the act as if it were not 1. Positive and 2. efficacious but from the object Because the holy Lord thus doth purpose not to procure and work but to permit the creature to follow its course but we will lanch no further now into this Ocean but thus it may appear that the divine Decree concerning the futurition of sin doth not import Gods willing or approving his working or procuring of sin we cannot be said to fight against God or to oppose his will and work while we strive against sin albeit we can do nothing without or beyond the divine appointment and albeit he will order and dispose of our sins to his own glory and thus cause (f) Judg. 14.14 sweetnesse come out of the strong yet this is no excuse for the sinner who (g) Vid. August Euch cap. 101. mindeth no such matter but serveth his own lusts and thus provoketh and dishonoureth God And thus notwithstanding of any decree in God he is justly displeased with sin and justly punisheth the sinner albeit there can nothing come to passe without his efficacious well ordering and all-governing providence yet sin is none of Gods works there is nothing in it that God will own it s a bastard begotten by the wretched creature which cannot without blasphemy be fathered on God what is said of the child is true of the parent what of a particular rod Ezek. 7.5 is verified in every sin it is an evil an only evil not (h) Non solum subjectivè sed etiam formaliter in se only to the committers as that judgment to the sufferers and to the impenitent on whom it was inflicted but also in it self there is nothing in it which God can will or love though he will suffer and permit sin to be yet we cannot say that God willeth sin to be though he decreeth to suffer and permit us to sin yet he decreeth not and willeth not for that doth import his approbation and efficiency us to sin there is here then an efficacious permission and a willing and decreeing to suffer men and devils to sin but there is no warrant or commission no approbation or licence for us to sin and no divine (i) Non in sed circa peccatum efficiency and causality in though about sin Thus then the morality of our actions must not be measured by any decree concerning the futurition of events but by some other rule in which must concur Gods will and appointment setting bounds unto us and designing our duty and discovering what is well-pleasing and acceptable to God honest and laudable in it self and profitable and comfortable to us in the issiue and thus we have the word of God for our direction and have his laws and testimonies to be our rule Deut. 29.29 Isa 8.20 Deut. 30.10 11 12 Deut. 5.29 Psal 147.19 Rom 12.2 1 Thes 4.2 1 Pet. 4.2 c and we may take notice of these three things as necessarily requisit and concurring in that which is a warrant unto and rule of our actions and petitions 1. The good pleasure and decree of God not concerning what shall come to passe but concerning the quality and morall goodnesse of human actions and which doth limit and set bounds to reasonable creatures and prescribeth unto them their duty and this is the fountain and first spring yea and by many judicious and sober Divines is judged to be the supreme adaequate and first rule of morall rectitude Hence we may conceive that Gods laws in Scripture are called Decrees Statuts and Ordinances 2. From this decree and appointment doth to our apprehension flow divine approbation complacency and delight in what is thus appointed to be our work and duty hence that appointment is called the good acceptable and perfect will of God Rom. 12.2 and our actions when conform to that rule are said to be well pleasing in his sight Heb. 13.2 yea the Lord doth not only declare his love of his complacency and delight in these when they are performed but also he is said to will and desire though not according to the (k) Arm. Socin and Jes from thence would collect
when treacherous usurpers had no other plea for justifying their oppression but their successe and signal as they called them victories whether we should own approve and pray for these courses wayes and designs which we see to be followed with successe and forsake and pray against these interests and courses which are trysted with crosse providences and disappointments In answer to which we shall give some few conclusions Concl. 1 Successefull providences are comfortable commentaries upon these Scriptures that clearly hold forth our duty if while we are walking by rule being set a work by the authority of God held forth in the word of command and encouraged by the word of promise God smileth upon us by his work as it will add oyl to the wheels and quicken our diligence so it will be as eye-salve to anoint thine eyes that thou mayest see more clearly it will add light and prevent needless fears and scruples which might arise from sense and carnal reason in case of disappointment and crosse dispensations Thus Cato who at first was a resolute asserter of divine providence seeing Pompey so often prosper when his cause was bad and miserably overthrown by Cesar while his cause was good and (h) See Bâ—bington on Exoaâ— chap. 29. himself so unsuccessefull in his essayes to maintain and recover the liberty of the Roman state he then judged that the world was governed by fortune and hap And not Pagans only but some eminent Saints have been sore put to it and have succumbed at this temptation from thence Jobs friends did infer that he was an hypocrite and David saâ—d J shall one day perish by the hand of Saul 1 Sam. 27.1 Yea Asaph is not far from blasphemy Ps 73.12 13.14 Concl. 2. Providence is a bad commentary upon a dark Scripture when the rule is questioned we must not run to Gods works as interpreters of his Word when Scripture is pretended by both parties for their cause we should not make providence the glosse for clearing what difficulty was in the text and give sentence for that cause which is followed with successe and against them who all the day (i) Ps 73.14 long are plagued and chastened every morning Providence may encourage a seeing man to walk forward but (k) Caennot morally though physically it hath dispensations of providence cannot enlighten the eyes of the mind though by a miraculous dispensation the bodily eye hath been restored to the blind cannot either give eyes to the blind or make a dim eye see clearly It may be compared to ciphers which serve to augment the number when a significant note is set before them but otherwise a 1000 ciphers cannot amount to the least of numbers When success followeth a promise made to a commanded duty it s a new bond and encouragement to continue in well-doing but when it goeth alone or before and wouâ—d draw Scripture along with it to give an eccho and report to what providence is thought to say and cry it will prove a poor warrant to him who is unbyassed And as successe will not justifie an action or course otherwise questionable so we can have no (l) Thus the sectaries when they invaded this land an 1650. made an appeal to providence and after the deseat of our aâ—my at Dumbar they insulted that providence had determined the controversie on their side warrant to appeal to providence in our undertakings and make it a judge to determine any contraversie This were to oblige the Lord to give us a new rule and to make his works speak what he never commanded them to say this were to limit the Lord that he might never chasten his people while they had to do with unjust and self-seeking men and when they owned a good cause c. Thus providence must only be esteemed a commentary for amplification of a clear text but not for explication of what is abstruse and difficult Concl. 3 far lesse must providence be acknowledged to be declarative of the approving will of God 1. Without the word when such a way and course can lay no claim to any precept or promise and yet lesse 2. when it is directly contrary to the word and therein condemned And its observable that such as boast of providence are men who albeit if we look to their profession we would judge them to be saints yet make litle conscience of duty and that they run not to Gods works for a testimony till first they have cast his word behind their backs and are at a losse there Such â—s have no other plea for justifying their wayes judge it their wisdom to make use of this rather then of none especially since it is a popular and sensible demonstration which often proveth more concludent with the brutish multitude then the word of God especially if there be a (m) As in the late case while Scotaries did prosper for so long a time continued series and succession of favourable Providences and that notwithstanding of many and great interveening difficulties O! will the multitude then say this is the hand of God we may see the Lord owning and working for such courses and wayes but certainly such as lean to such a rule must either be very blind or wilfully blindfold themselves all ages and interests may furnish many instances for showing the crookednesse and inequality of this pretended rule and who is he whether he be good or bad who hath observed the severall steps of providence towards himself who cannot tell of the many and various vicissituds of providence he hath met with and the Scriptures afford so many examples of crosse-providences towards the Saints while they have been following their duty and maintaining a just cause and of prosperous and successefull dispensations towards the wicked in their oppression injustice and violence against the Saints that it were lost labour to stay upon citations And O! what grosse and abominable absurdities would follow if providence were set up as a (n) Careat successibus opto quisquisab eventu facta notanda putat Ovid. 2 Epist rule Then treason rebellion theft murder oppression c. would loss their name and become good and commendable when they are accompanied with successe and conscience of duty religion loyalty self-defence against usurping and oppressing invaders c. must be accounted sinfull and unlawfull when unsuccessefull And thus if we make providence our Bible and seek our rule from thence we must condemne the generation of the righteous and blesse them whom the Lord abhorreth yea and the Godly must be accounted too rash if they set themselves to do never so necessary and commendable a work unlesse they be assured which without a revelation cannot be that their undertaking shall be accompanied with successe and if the vilest miscreant did design never so wicked an enterprise we might not disswade or rebuke him if he can show us how he shall accomplish it and thus the wild Irish must become excellent
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
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
grace can in faith plead and lay claim to the absolute promises But it is impossible that any man while under an absolute promise and before it be accomplished can know what were the eternal purposes of God concerning his state and it were ridiculous to say that before the performance of the absolute promises he were in the state of grace therefore none can in faith plead these promises Yet he must ask as shall be shown may not God know what will become of us unlesse we in dispair break our own neck We will not now enter on that debate concerning the necessity of legal preparations and their connexion with grace and enquire if these who are under the spirit of bondage convincing and humbling them for their sins may lay claim to these absolute promises For though Scripture and experience I might also add reason hold out the usefulness and expediency if not necessity of such a law-law-work if we speak of the ordinary method the Lord observeth in working grace in them who are come to years of discretion Yet our Divines do maintain against Jesuits and Arminians that there is not such an infallibilis nexus and necessary connexion between those previous dispositions and the grace of conversion as that the work notwithstanding of these preparations may not miscarry as it did in the hands of Felix Agrippa Herod and others and so efficacious and powerfull is the woâ—k of the spirit that it can overcome all opposition so that grace can if we speak absolutely and as to the possibility of the thing make way for it self without such preparations albeit it cannot be denyed that usually it begins in these and that common grace as I may call it for that assistance of the spirit being free may be called grace maketh way to saving but since the spirit of bondage and that legal work is carryed on by the help of the spirit it may be enquired whether there be any promise made to such a work not as flowing from us and as it is our work but as it floweth from the spirit carrying on the soul some steps though not in yet towards the way One thing is certain this is the right way and method and if we follow on and do not draw back we shall meet with mercy There is none in hell who dare say that they took this course and constantly followed it and yet were no better but their conscience can tell them that they did soon weary and fell off that they were negligent and that they thus perished not in the use of the means but through their negligence though the Lord hath not bound himself by any promise yet he will be so far out of the reach of any such challenge that none shall be able to say we perished because we must perish though we had the Gospel preached to us yet it could do us no good But that we may not digress it is certain and none can deny it that if thou hold on in that way thou mayest meet with mercy and if with the dog thou return to thy vomit thou must perish and though thou hast no more but a peradventure a who knows and a may be the Lord will be gracious that is some comfort and encouragment and warrant and ground enough for thee to venture and follow that course others have had no more Zeph. 2.2 Joel 2.14 Dan. 4.27 Amos 5.15 and their labour hath not been in vain Jonah 3.9 10. thou wilt seek no more for thy encouragment in things that concern thy bodily life and estate wilt thou not send for the Physician unlesse thou be assured his pains will be successfull wilt thou not sow unless thou be assured thou shalt have a plentifull harvest and not go to sea unless thou know that thou wilt return safe Ah! shall these trifles make thee venture and hazard sometimes not only thy labour and diligence but also much of state and riches yea and life it self and wilt thou be at no pains for the immortal crown The voyage is more safe in the use of the means thou neither hazardest life nor estate and the success is more certain thou canst not produce one instance nor point out the man who made ship-wrack while he was trading for the pearl of price albeit too many have turned sail and splitted upon the rocks after they had wearied of that trade Thus whatever be pretended the true cause must be thy hatred of holiness and want of care for thy soul and thy undervaluing the undefiled inheritance he who loveth not his work will not want excuses for his idleness Hence our ninth Conclusion must be this grace as to it 's being and existence the habits Concl. 9. or (p) Quia habitus non dat pâ—sse sed melius facilius operari male ergo vulgo dicuniur habitus gratiosi cum aent simpliciter posse rather faculties of grace that (q) 1 Joh. 3.9 seed of God the radical cause and physical principle of all spiritual actions these absolutely necessary spiritual mercies are not cannot be the object of the prayer of (r) Jam. 5 15. Concl. 10. faith unlesse we will say that unbeleevers may pray in faith and that faith in the subject is not a necessary condition for laying claim to the promise of successe and audience Concl. 10. How we may be said to pray (Å¿) A modest enquiry after the sense of the common assertion of Casuists â—practicall Divines c. laid down as a principle to be embraced by all rather then to be examined by any viz. that grace should be prayed for absolutely but the degree conditionally absolutely for what we cannot pray confidently and in faith will be somewhat difficult to conjecture unlesse it be said that to pray absolutely is nothing else but to pray with such fervency zeal and enlarged desires though that heat come only from the furnace of nature a little warmed by the operation of the spirit as that we will not be put off or satisfied till we obtain a grant refusing all capitulation or to have any thing by way of recompence for what we thus desire Thus being in a kind of impatience and commendable implacability not like her who in her passion (t) Gen. 30.1 said give me children or else I die or like (u) Gen. 15.2 him who too rashly and (x) If he had not his eyes fixed on the Messiah who was to be his son unadvisedly though otherwise an eminent Saint said Lord God what wilt thou give me since I go childlesse these longing souls may have such a vehement desire and impatience but more deliberate and upon more weighty and pressing considerations if their heart were opened up we would find this (y) As Queen Mary of England a little before her death said If she were anatomized Calis would be found engraven upon her heart such was her grief for the lose of it written there in capital letters What
thee But 3. Though I deny not that many Christians who are very diligent in the performance of duties and attending the ordinances continue still weak and are left in a mourning and comfortlesse condition yet it may perhaps be questioned 1. whether such do perform the condition because there may be much hypocrisy self-seeking pride c. at the â—oot and mixed with specious performances and this gall and wormwood may eat out of these their sweet savour These dead (m) Eccl. 10.1 flies may spoil that precious oyntment and cause it stink And thus 2. Some who are diligent in waiting upon ordinances and going about duties being proud selfish uncharitable censorious factious c. fall under a threatning which may intercept the promised mercy and counter-act their performances and duties and in stead of the expected blessing procure some one rod or other to awaken them that they may consider their wayes and repent and abandon these evils And 3. The promise may be fulfilled and thou not discern some mist and darkness may so obnebulat the ayr and some film overspread thine eyes that thou canst not see and art not fit to judge of the state and condition of thy soul what though thou findest not such enlargement in duties such a measure of assurance and joy as others yet thou mayest have more grace and a greater stock thou mayest spread at the root in humility self-denyal love desire c. Though thou sendest not forth such branches of comfort peace and such melting of affections under ordinances c. And thus though thy fruit be not so sensible yet it may be as real and solid as if thy tree did fairly blossome And as such a dispensation may flow from the good pleasure of God who will not have all the walkers to Zion to tread the same steps nor have the same provision by the way so from our selves and from thy natural melancholick temper and the temptations of Sathan fitted to thy inclination and natural infirmity and thus there may be much unquietness many fears and sad complaints and much stirring of corruption where there is much grace So that it is a difficult task to judge rightly here and to passe a sentence concerning the measure of our graces when we grow and when we decay in grace But the best rule to judge by is our zeal for God and against sin and our activity and diligence in the work of the Lord And not our comforts and enlargements or melting of affections by which too many judge and passe a wrong sentence Thus it is hard to judge of our selves but as for others as we cannot discern and infallibly know who have performed the condition who not so we can hardly conjecture to whom the promise hath been fulfilled to whom not Yet 4. If at any time they who could plead the performance of the condition might complain that the promises were not performed to them such a dispensation ought not be construed to be a denyal but rather a delay a suspension and not a perpertual withholding ere it be long there will be a compensation made and such shall not be losers in the day of reckoning for then supposing there shall be different degrees of glory his crown shall be no lesse (n) 2 Cor. 4.7 weighty and resplendent then if here he bed received and improven those talent to which the promise did give him a right Thus then the promised mercy is only for a short time delayed and suspended and the Lord hath his holy ends for that delay which will abundantly satisfie his honest supplicants and expectants when they shall once see his face and know his mind And herein is the difference between spiritual and temporal things and one main ground of the different manner of praying for these that though spirituals may be withheld for a while from them who ask in faith yet they shall not like temporals be finally and altogether withheld all the promises concerning spirituals shall one day be fulfilled though not compleatly here yet hereafter for when we come home to our Fathers house grace shall not be destroyed but compleated and perfected nothing then shall be wanting neither part nor degree only imperfections and defects and what is repugnant unto and not suteable with such happiness and that glorious condition shall then be done away (o) Perfectio adveniens abolebit quicquid imperfectioni servit Calv. in loc 1 Cor. 13.10 not only grace in the general but every patticular grace as to it's nature and being and to what gradual perfection it hath shall then continue the gold shall abide and be made more pure when the drosse shall be done away and removed though after that renovation it shall get a new name and grace shall be turned into glory yet what perfection formerly was in the thing shall still (p) Hence we reject Cajetans gloss on that place 1 Cor. 13.10 where universally he affirm th that whatsoever hath any imperfection in it shall be totally done away quod non supplebitur ei quod ex parte est altera parâ— sed iplum quod ex parte est tolletur only he maketh an exception in love upon a strange ground which we will not stay to examine You will say doth not the Apâ—stle affirm that knowledge shall vanish away ver 8. Ans Not simply and totally but as to its imperfections both negative and privative Neque enim ipse scientiae notitiae habitus abolebitur sed alius fiet tum qualitate tum quantitate Beza in 1 Cor. 13 8. vid. Scholasticos in 3 sentent dist 36. ad Thom. 1 2. quaest 67. remain what light and knowledge what assent affiance dependance c. is now in faith shall then abide and be encreased what love zeal and estimation c. is now in hope and desire shall not be destroyed but perfected and enlarged when in stead of that which we now call faith shall be a blessed vision and immediat sight when we shall no more see darkly and through a glass but shall behold the Lord face to face 1 Cor. 13.12 when in stead of desire and hope shall be a full fruition and the pure rivers of pleasure joy and delight Ps 16.10 And thus all prayers for grace shall at length be answered and we shall receive all and more then our hearts could desire or our thoughts conceive and apprehend 1 Cor. 2.9 and thus they who plead against our praying absolutely for the degree and perfection of grace because that is not absolutely promised nor to be given to all may see how groundless their plea is and yet though it were true it would not be sufficient as hath been shown But as to the promises of temporal things they do not hold out Gods purpose and an engagment to give the very particular in kind to all who shall ask them aright many in this life get not what they much desired and frequently petitioned and after we come
reprobat and those who have committed that unpardonable sin against the holy Ghost c. WE need not ask if we should pray for others the Law of God the (a) Jam. 2.8 royall law of love and the constant practice of the Saints do point out this duty and as a threefold cord bindeth us thereunto first then God hath commanded us to pray for others Jam. 5.16 1 Joh. 5. â—6 Secondly he hath promised to answer 1 Joh. 5.14 16. Jam. 5.15 Thirdly he hath accordingly answered those prayers that have been put up for others Gen. 20.17 Exod. 33.17 Job 42.9 8. and though he be a reprobat for whom the Saints do pray yet they shall not lose their labour their prayers shall return into their own bosome they shall not return empty and without a blessing but shall bring with them an answer of peace to the supplicant Psa 35.13 Fourthly not only the Godly have required the mutuall help of one anothers prayers 2 Cor. 1.11 1 Thes 5.25 2 Thes 3.1 Heb. 13.18 but the wicked also as being convinced of the need they stood of the Saints prayers and the good which might be expected from thence 1 King 13.6 Act. 8.24 Fifthly as the Saints have desired others to pray for them so they have been carefull to (b) Orat apostolus pro plâ—be orat plebs pro apostolo oro se omnia membra orant coput pro omnibus interpellat August in Psa 34. perform that duty towards others Col. 1.9 2 Thes 1.11 Exod. 32 31. Exod 33.16 Numb 21.7 1 Sam. 7.9 and Christ our head and leader while on earth prayed not only for his disciples Joh. 17. and for the unconverted elect v. 9.20 but also for his bloody persecutors Luk. 23.34 And how did he weep and pathetically lament over apostat Jerusalem Luk 19.41 Luk. 13.34 and he now liveth in heaven to make continuall intercession for his people Sixthly not only hath our blessed Saviour thus by his example taught us this point of our duty but by his command leaving us a pattern in that (c) Ideo non dicimus patermeus sed noster nec da mihi sed da nobis quia unitatis magister noluit privatim preces fieri ut scilicet quis prose tantum precetur Cypr. in lib. de orat Dom. comprehensive directory Mat. 6.9 to pray for others whensoever we pray for our selves and whatsoever we ask for our selves thus we are not there taught to say my Father give me forgive me c. but our Father give us forgive us c. And thus we are more straitly bound to that duty then if either in the preface or the close there had been an expresse command insert to pray for others for thus we are taught to pray for our brethren not only at some seasons and occasions or when we will but alwayes whensoever we pray for our selves and not to ask only some few things for them but whatsoever we ask to our selves and why should we not wish desire and petition all those good things which we desire to our selves to those whom we are bound to (d) Mat. 19 19 love as our selves what indigence and (e) Prose orare necessitas cogit pro altero autem charitas fraternitatis hortatur Autor operis imper in Mat. cir prin tom 2. hom 14. necessity will drive us to ask for our selves that brotherly love should draw us to desire and petition to others and love being a more kindly motive then necessity and the good of others a more noble attractive then self interest it must be a better evidence of sincerity to pray for others then to pray for ourselves You will say must we then pray for all and every one For Answer we shall bring some conclusions partly negative partly affirmative Concl. 1. Concl. 1. We abominat the Popish conceit of praying for the dead as 1 foolish and unprofitable for after death the judgement Heb. 9.27 then we must appear before the tribunal of Christ and be stated into an inalterable condition which all the devotion of Papists all their masses and supplications cannot change 2. as groundlesse and unwarrantable having no command nor precedent in Scripture yea nor from the first and purest antiquity and reason can here have no place for the Saints want no good and they fear no evil which are the two occasions of prayer mentioned by the Apostle (f) The two grounds of prayer mentioned by the Apostle 1. the want and abfence of some good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The presence or fear of some evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 1.5 and 5.13 and an irrevocable sentence is already past upon the damned where the tree is fallen there it mustly for ever Ecles 11.3 the evening is come and there can be no more working in the Lords vineyard every one must now receive his reward according as he hath employed the day past David would pray no longer for his child when he heard it was dead the reason he bringeth in reference to the childs bodily life and being here again in the world is applicable to the state and condition of the soul there can be no alteration after death and therefore he would pray no more for either the childs bodily being here again or concerning the eternal portion or spiritual condition of his soul 2 Sam. 12.23 The Saints are now at home and rest secure till the day of the resurrection when soul and body being united shall partake of glory and happiness according to their several capacities to all eternity and till that day they rest upon Gods word as to the resurrection of their bodies which is another kind of (g) This appeareth to me to be the main ground of difference which with submission Ioffer to the consideration of the judicious word then the word of promise which believers on earth plead in their prayers It is the sentence of a Judge and would an earthly Judge take it well if any man should petition him to own and stand to his sentence They are not now on their way nor in the (h) Preces ge mituslachrymae arma sunt athletarum in stadio versantium in agone sudaentium non victorum in caelo triumphantium Tilen synt part 2. disp 49. § 22. condition of a Viator and traveller they are now above ordinances they are no more under the means what then can prayer profit them As for the popish Purgatory that Chapel in which all these Saints are conveened who call for the prayers and masses of the Roman Church or rather that prison in which are detained those captives till the Romanists by their devotion purchase their liberty our Divines long since have thrown down the imaginary partition wall betwixt that goal and hell and have shown that those (i) Mat. 5.26 prisoners shall never be able to pay the uttermost farthing and therefore shall never be set at liberty and it was no difficult task to overthrow a
supplicant and favourit of the great King though thou hast not purchased their mercies with thy mony Ah! what hath the poor begger to give for an almes yet thy request hath prevailed and thy prayers have gotten a gracious return though the Lord hath blasted all means we essayed for our deliverance from the oppression of usurping Sectaries yet the Saints by their prayers have had a hand in it and who ever take to themselves the glory of the work yet the Lord knoweth that Scotish men and women who with fasting and supplications were wrestling with him did obtain this mercy as a return of their prayers And the hand of the Lord may evidently be seen in it he bowed the hearts of some and turned the hands of others employing them against their heart to hold the sword for the terror of those who were in armes or might rise to oppose the work which they themselves did as much hate whatever was the design of some of the chief leaders of the English army who went from Scotland in that service yet it is well enough known that the generality of instruments deserved little thanks as going about a work they neither loved nor intended O then let all and every one of us pray that this mercy may be improven for the glory of the giver the honour of the King and the good of those who did wrestle at the th one of grace till they obtained a grant And as the Saints are thus great adventurers for others and send many packs to sea in their name so there be many that are imployed in their business and who agent their cause as they are great Factors so they are great Merchants as they adventure for many so many for them The care of all the Saints lyeth upon every Saint And how pressing a motive should that be for thee O (m) Heb. 6.17 heir of the promise to pray for others while thou considerest that thy trade is going on while thou art a sleep and in as many places cities and families as call upon the name of our Lord Jesus and how should thy heart rejoyce when thou lookest upon such a town and incorporation such a house and family and canst say that 's my shop there they are treading for me there some are praying and wrestling at the Thron for some one mercy or other to be bestowed on me And how should the consideration hereof stir us up to be more and more free in opening up our condition one to another that we may know what in particular to ask for one another the (n) I shall now offer to your consideration a motion made by a judicious Divine with his regrate that few or none make conscience to seek after that promising remedy held forth by him there In such a case viz. of Spirituall desertion Commend saith he thy condition to the publick ' prayers of the Church especially upon dayes of solemn seeking God if persons be sick and in danger of death then a Minister shall have a bill handed to him to pray for their bodily health but I wonder that amongst all our bills there are no complaints of soul-sickness Oh! beloved It would do a Ministers heart good as we say to receive a score or two of bills upon a sabbath day to this purpose one that hath a hard heart that hath been often heated and is grown cold again one that hath been long under conviction and finds no gracious issue of it one that cries aloud after God and can have no answer one that is assaulted with fearfull temptations that cannot get any evidence of Gods love and goes heavily all the day long c. desires their prayers It may be God expects ye should thus make many friends to speak to him that thanks may be rendred by many on your behalf as the Apostle expresseth himself in a like case 2 Cor. 1.11 c. Sym. Ford Spirit of bond and Adopt 2. Treat Ch. 15. Pag. 30. if the Saints do thus need the publick prayers of the congregation must not ignorant secure hard-hearted sinners stand in far greater need of this help with what seriousnesse and fervency should they commend their condition to the prayers of the Church but alas many will rather perish then complain of their case and danger want of this liberty and freedom is in great part I dare say the cause why many walk so uncomfortably many are weak faint and disquieted and are ashamed to tell what alleth them and God punisheth their pride with desertion and suffereth them to (o) Psal 68â—3 ly amongst the pots till they call for help from their brethren I have sometimes reflected on Job 42.8 to know why the Lord did commend Eliphaz Bildad and Zophar unto Jobs prayers adding a threatning if they should presume to offer up a sacrifice to him till Job did pray for them though they were holy men and had pleaded zealously for the Lord yet for their mistake and want of charity towards Job though they should pray God would hide his face till Job joyned in the work but we may to good purpose apply that place to this case it may be a pardon is sealed in heaven but the sense of it is withheld till some one or other Job do pray for thee the Lord may make choice of thy brothers prayer rather then thine own as the messenger by whom he will send the mercy thou longest for now consider who this Job was 1. He was an eminent Saint a great favourit of heaven Noah Daniel and Iob Ezek. 14.14 as Moses and Samuel Jer. 15.1 are recorded amongst the worthies of the great King and that rather because of their power with him then over men and the case was rare such as that there mentioned in which they could not prevail and obtain what they askt what meanest thou O Saint thus to mourn and complain is there not a Saint on earth to whom thou mayest commend thy case and if thou be living under the charge of a faithfull Minister whâ—â— can be more fit to minister comfort and be an instrument of good to thy soul The Lord will bless his own Ordinance and he will have thee to run to it but what ever good may be expected from thence thou mayest imploy the help of others the mo joyn in the work and the more eminent they are for holiness their prayers will be the more prevalent when two or three are met together and when they agree in the mater of their supplication though they be in different places they may expect a special blessing Mat. 18.19 20. Faithfull Abraham could have obtained mercy for the abominable Sodomits if there had been ten righteous ones amongst them Gen. 18.32 and meek Moses was heard and did prevail for an idolatrous stubborn and most ungrate people Exod. 32. Exod. 33. 2. Job was one whom those his friends had wronged they added affliction to the afflicted and pronounced a rash and uncharitable
sentence against him and the Lord would not accept their payers till Job whom they had accounted a very hypocrite did interceed for them if then thou hast injured thy brother if he hath ought against thee leave thy gift before the Altar go thy way first be reconciled to him and then come and offer thy gift Mat. 3.23 24. But offer not alone let thy brother joyn with thee in the sacrifice it may be thy acceptance depends upon his concurrence but especially if he be a Saint whom thou hast wronged if thou hast been uncharitable to him and dealt hardly with him go to him and confess thy fault and beg the help of his prayers and thus ye may mutually conspire and lay a mighty siege to heaven and continuing thus to (p) Rom. 15.30 wrestle together ye must prevail Such professors as are proud disdainfull censorious envious and living at variance with their brethren if their graces be weak their enlargement little and their consolations rare let them consider where the blame lyeth 3. Job was one whom the Lord had grievously afflicted The terrours of God did as he (q) Job 6.4 complaineth set themselves in aray against him the arrows of the almighty were within him (r) Job 10.6 the Lord hunted him as a fierce Lyon and (Å¿) Job 7.20 set him up as a mark at wâ—â—◠〈◊〉 did shoot he (t) Job 9.17 multiplied his wounds and he did breâ—◠〈◊〉 with a sore tempest his (u) Job 13.24 25 26 27. feet were casten in the stocks and he was broken as a leaf driven to and fro and pursued like dry stubble the Lord did write bitter things against him as if he had held him for his enemy c. And should not to him that is afflicted pity be (x) Job 6.14 shown by his friends but they (y) Job 6.15 dealt deceitfully with him He was wounded in the (z) Zech. 13.6 house of his friends They proved miserable comforters and (a) Job 13.4 physicians of no value therefore the Lord did break them with a grievous wound putting the plaister that only could cure them into Jobs hand As a tender parent takes special notice of the sick child so the Lord of the afflicted Saints and most severely punisheth the injuries done to them See Obad. 10 11 12 13 24. c. And the prayers of the afflicted are very powerfull and prevailing the sick child must not be refused If then thou (b) Obad. 22. hast spoken proudly in the day of distress recommend thy self to the prayers of the afflicted least (c) Job 42 8. the Lord deal with you according to your folly Thus I have insisted a while in discovering this treasury of the Church far more precious excellent and usefull then that of gold and rubies not that popish treasure filled with the fictitious merits and (d) Quarum alioquin nullus esser usus nec enim quae semel applicatae fuere redire possunt sed ipso usu consumuntur pereunt adeoque papistae ut bene observat Chamierus candem ponunt divinae liberalitati legem quam severitati ut nec bis vindicet in id ipsum nec bis idem remuneret Dan. Cha. panst tom 3. lib. 24. cap. 3. superfluous as Cajetan speaketh satisfaction of the Saints departed but the treasure of the living Saints intercession the Dispensation whereof belongeth not to the Pope but to every Saint all who have an interest in this treasure have a key and may open it when they will for the relief of themselves and all their brethren And this treasure viz. the common stock of the Saints prayers if we would speak properly is rather the key then the true treasure it self which is only Christs satisfaction and intercession but yet in that the other is the porch whereat we must enter and the messenger which bringeth from thence a supply for all our wants and maladies it may metonymically be called a treasure and rather then that anti-scriptural and irrational popish dream of Saint-satisfaction As for these who as (e) Job 15.4 Eliphaz unjustly charged Job cast off fear and restrain prayer what good can the prayers of all the Saints do to such 〈◊〉 albeit through their prayers the Spirit of prayer and supplication may be poured out upon thee who wast as a (f) Jer. 31.18 bullock unaccustomed to the yoke yet unlesse at length thou put in thy neck and joyn in the duty the prayers of others cannot profit thee It s the character of a gracelesse heart when Gods hand is stretched out against it to imploy others to interceed but not to lift up a voyce for it self as we may see in Pharaoh Exod. 10.17 Jeroboam 2 King 13.6 Simon the Sorcerer Act. 8.24 Yet you will say Moses was heard for Pharaoh Obj. and the man of God for Jeroboam Ans As the Lord out of a common providence Ans may bestow many outward mercies and deliverances to the wicked for his peoples sake with whom they are incorporated so they may meet with some special dispensations as to these outward things upon the prayers of the Saints The Lord to evidence the greatness of his love towards his chosen ones will thus hear them while they interceed for the wicked as that (g) Vid. hist aepud Euseb lib. 5. cap. 5. Magdeburg cen 2 Luc. Osiand cenâ— 2. lib. 3. cap. 12. c. legio fulminatrix obtained water to refresh and a notable victory unto the host of the pagan-persecuting Emperour Marcus Aurelius Antonnius But these mercies though never so great and singular yet wanted the marrow and substance and in the issue proved through their abuse rather cursings then blessings And as for spiritual mercies which only deserve the name no prayerlesse soul did ever â—ast of these But you will say who is he that doth not pray Ans But I would rather ask who is he that doth pray That which is currant and passeth for good coyn amongst men God will reject as (f) Jer. 6.30 reprobare silver the prayer of the wicked is an abomination rather then devotion Prov. 28.9 Prov. 2.27 The Lord doth not regard the prayer of him who regardeth iniquity in his heare Ps 66.18 O then cast off and break asunder the cords of sin and call upon God with the whol heart that he may bear thee when thou cryest and may fulfill the desires of others for thee And if the prayers of the Saints for prayer-lesse wretches prove unsuccessefull and can do those misers no good what shall we think of their prayers for others who make not conscience to pray for themselves O! how should it vex our souls to hear that cursed crue of vagabond beggars who have no other rhetorick but their counterfeit prayers and flattering praises to interpose the name of the great God for every morsel of bread they ask and to take his dreadfull name in vain in their frequent prayers promiscuously poured
and his free grace in Christ held forth in the promises adventuring soul and a l upon it this may prove a sufficient ground of acceptable confidence and boldness which will prevail and will not be sent away from the throne of grace empty Here we may reach a word 1. to the proud Pharisee 2. to the mocking Atheist 2. to the disconsolat 4. to the enlivened and strong Saint First then from this point I may reach a rebuke to him who presuming on his parts and eloquence or with that boast ng hypocrit Luk. 18.11 on his own worth and goodness doth thiâ—k that he hath at home provision enough for the work and so mindeth nor neither seeketh help from above but dare draw nigh to God in his own strength Ah! what doth the Almighty regard the acting of parts and the moving of the tongue though with much art and elegance He knoweth the mind of the Spirit the meaning of the least sigh and groan poured out in his strength Rom. 8.27 26. but will not acknowledge or hearken to the voice of thy spirit it is too weak whatever conceit thou mayest entertain concerning its might and excellency to wrestle with and overcome the Almighty but (t) Isa 41.14 worm Jacob was strong he got power from above and in it he wrestled with God and at length prevailed and carried the day Câ—n. 32.25 he prevailed by weeping and supplication Hos 12.4 What strange weapons were these for a conquerour and durst the potsheard strive wiah his Maker the Angel of the covenant appearing in a created shape Ans Yes the Lord alloweth us to fight and wrestle with such weapons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 4.12 to strive as it were in an agony and not to faint nor give over till we get the victory Nay but we must not dare to wrestle with God but by his own strength Deus in Jacobo fuit seipso fortior God did lend Jacob more strength then he did fetch against him he did saith (u) Dicitur ergo Deus vinci a nobis quando virtute spiritus sui nos confirmat reddit in exâ—ugnabiles inâ—o facit ut trium phum agamus de tentationi bus si singula reputamus talis est tunc partitio ut Deusmajoreâ—â— partem suae virtuâ—isa parte nostra staere velit tantum sumat partem magis infirmam ad nos tentandos vel experiendos aâ—qui si Iacob suo marte pugnassâ—t non poterat ferre umbram ipsius Dei quin conciâ—eret redactus suisset in nihilum nisi opposita fuisset major virtus quam bominis hanc similitudinem inquit adducere soleo quando loquor de lucta quotidianis â—ertaminibus quibus Deus exercet pios quod pugnet nobiscum sinistra manu quod nos tueatur dextra sua c. Calvin comment in Hos 12.3 4. Calvin uphold Jacob and continually upholdeth the Saints in all their tryalls and combats with the right hand and fought against him only with the left But you will say Iacob is said by his strength to have power with God Hos 12.3 Ans There can be as (x) Nulius est melior titulus quam donationiâ—ut vulgo dicunt Deus solet in nos transferre quicq uid conâ—ulit ac si nosirum esset distinguere ergo prudenter necesse est hic inter viâ—tutem bominis quam habet aseipso id est a naâ—ura eam quam Dominus in ipsum contulit Calv. ibid. Calvin saith no better title then donation what strength the Lord out of his free mercy had bestowed on Iacob during the combat was Iacobs strength the Lord had freely given it to him and doth allow that it be called his O! but there is no prevailing over the omnipotent but by his own strength if thou draw nigh to him in thy pride thou mayest fear his hand he resisteth the proud and will not yield he is angry with them and they shall not be able to stand before him Secondly A word to the blasphemous Atheist who dare mock the Spirit of God rather then the Saints while he upbraideth them with having and being led by the Spirit and if any infirmity be espied in such that must be reckoned in the first place amongst the works of the Spirit It s true there is a generation of vile deluded sectaries who father all their wicked and enormous actings upon the holy Spirit I plead not for such monsters let them bear their own just punishment ignominy and reproach but for any upon this pretence to mock and flout humble self-denied and circumspect Christians who dare not brag of their having the Spirit but labour to maintain and prize his presence and to bring forth these fruits of the Spirit mentioned Ephes 5.9 Gal. 5.22 these mockers do evidence that they have not Spirit for if they had they durst not make a jeer of having it and if thou hast not the Spirit of Christ thou art none of his Rom. 8 9. thou art a dead man the sentence of death is already past upon thee and thou art destitute of the Spirit of life ver 13.10 and thy mocking the Saints is as if the dead could mock the living because they do live and have a principle of life I will not say with a learned (y) Mr. Baxter Divine that to mock the Spirit and to attribute his work as the Pharisees did Christs to the devil is that unpardonable sin against â—he holy Ghost but certainly it is near in kin to it and from thence our blessed Lord took occasion to speak of that sin Mat. 12.31 32. compared with ver 24. and let such mark that this unpardonable blasphemy is there called speaking against the holy Ghost O! but all those who live in the Spirit walk in the Spirit Gal. 5.25 let the fruits of the Spirit appear in your conversation let your goodness righteousness and truth (x) Eph. 5 9. stop the mouth of mockers dare ye also reproach his holy name all the balsphemies of Atheists do not so much (a) Heb. 6.6 put the blessed Spirit as it were to an open shame as the miscarriages of the Saints and these often prove and are called 2 Sam. 12.14 a great occasion to the enimies of the Lord to blaspheme Thirdly Rejoyce O ye (b) Zech. 9.12 prisoners of hope cast off your fears and complaints and do not say my sins are so many my deadness and indisposition for duty so great and my spiritual enemies so strong and fierce that my hope is cut off I have no strength to wrestle with such mighty adversaries and to remove such great mountains of impediments I grant if thou wert Helpless thy condition were Hopeless but all thine enemies are not able to stop the way and to intercept thy supplie from heaven what though creature-help did fail what though those pools were dried up yet thou mightest run to the full fountain the Lord himself is thy helper his Spirit will
vid. Rev. Suar. repurgat in disp 35. pag. 804. 806. call them species intuitively representing the internall act of the speaker That is by making some image and representation thereof in the mind of him that heareth and if Satan can make and beget such images species and representations of objects in our mind and cognoscitive faculty there needs no more be said for clearing the present question only it would be observed that thus according to the vulgar opinion concerning the blindness of the will Satan can have no immediat accesse unto nor work and influence upon the will and affections but only indirect and mediat viz. by the intervention of the mind and cognoscitive faculty to which the object is only directly offered and represented But we will not now prosecute further this speculation As for Objections all that I have met with of (y) Some other objections might be alledged from the schoolmen but such as scarce deserve a refutation as that Satan cannot illabi in animan Ergo. Ans If by that illapsus in essentiamanimae which Dom Bannez thinks to be so necessarily required in him who may be said to work immediatly upon the heart any other thing be understood as I know in the schools there is and Bannez there doth require viz. ut det illi esse actuaie conservando fovendo c. then a due approximation so that the patient is within the agents sphere of activit such a condition is gratis and without ground required and made necessary for an immediat influence upon the heart and as easily denied and rejected by us as asserted and required by Bannez ad 1. quaest 111. pag 539. that phrase seemeth to have been first used by Austin or whosoever was the author of that book de Ecclesiast dog mat whom Lombâ—rd 2. sent dist 8 callâ—â—h Gennadius and Erasmus in his criticall Preface to that book saith that it was reputed to be Tertullians but it is commonly placed amongst Angustins works tom 3. where that author cap 183. affirmeth that illabi menti illi soli possibile est qui creavâ—t But we need not further enquire conceruing the meaning of that phrase but if to our case there be a sufficient approximation what can hinder the agent from working upon a sutable subject neither 2. is Scotus his reason more weighty and concludent who upon this account deniâ—th that the devil can work upon the intellect quia intellectus noster pro isto statu est passivum determinatum ad determinatum activum scil Phantasmata inteâ—llectum agentem c. 2. sent dist â—3 quaest unica pag nâ—thi 17â— For I grant that the â—ind of it self cannot work but dependently upon the imagination yet there is no ground for alledging that it cannot recieve an immediat impression from a superior agent either from the Lord himself or from Angels good or bad any moment or which I think can be brought against Satans immediat influence upon the superior and spirituall faculties of the soul may be comprised in this one viz. That hence it would follow 1. That Satan might know the secrets of the heart And 2. that he had power over it to turn it whethersoever he would both which the Lord doth challenge as his own incommunicable priviledge Ans It s true the Lord hath reserved both these as the royall prerogatives of his crown he hath not put in the hands either of Angels or men either 1. to search and know or 2. to rule and bow the heart As to the first the Scripture once and again excludeth all creatures and proclaimeth it to be the Lords property to know our thoughts and secrets and to search the heart 2 Chr. 6.30.1 King 8.39 1 Sam. 16.7 Jer. 17.9 10. Jer. 11.20 Jer. 12.20 Psa 7.9 Psa 44.21 Prov. 17.3 Prov. 2.2 Act. 1.24 1 Thes 2.4 Rev. 2.23 c. From those and many other texts it is manifest that the Lord hath cast a vaile and covering over the thoughts and desires of the heart that no fellow creature can look in and see or discern them 1 As an evidence of his soveraignity this chamber of presence is reserved for the King alone no subject without his licence dare come in here 2. That there might be some society fellowship and communication amongst Angels and amongst souls in the state of separation from the body 3. For the comfort of weak men who have to do with such a strong subtile and vigilant enemy if Sathan knew all our thoughts and purposes what mischief might he do to us how easily might he surprize us and how effectually tempt us But what that vail is which the Lord hath drawn over the heart to hide and cover it from Sathans eye and what that bull-bull-work is which the Lord hath reared up to hold off that enemy so that he cannot enter nor thrust in any of his fiery darts without a licence and permission is I confess not easie to determine or explain sense cannot reach nor reason fully discover it and we have no revelation here to direct us But though we cannot particularly discover what that covert which no creature can remove pierce or look thorough is and wherein it consisteth yet it would appear that there is some positive obstacle and impediment which hindreth Angels from beholding an object of it self intelligible and proportionated to their understanding for if our thoughts and purposes did exceed their cognoscitive faculty they could not know then when that vail is removed and there could be no communication and society amongst Angels and spirits only this much we may say that albeit the bodily eye hath potentiam visivam so that of it self it is sufficiently qualified for discerning and beholding colours Yet 1. it must be directed towards and applyed to look upon the object otherwise it cannot see it so the Angels when they do not reflect upon and look into our heart cannot see and know what is there But 2. as 1 a seeing eye 2. a visible object and 3. attention is not sufficient unlesse there be some light from without to illustrat the obiect and to manifest it to the eye so neither can any created spirit discern spiritual objects without some proportionable beam and manifestation of them from the Father of lights which he vouchsafeth and suspendeth according to his own good pleasure Yea 3. If the Lord would only withdraw his generall influence determination and concurrence which is so necessary to the creatures being and acting the seeing eye could not discern colours nor the fire as is (z) Sed rectius meo judicio doctissin us nostras Strangius putat id non ideo factum quod Deus subtrabens concursum suum effecerit neâ—gnis ureret quia c. Sed quia Deus interea servos suos adversus violentiam ignis munivit ne laedi possent via loc Strang. de volunt act lib. 1. cap. â—1 thought to have hapned in the Babylonish furnace Dan. 3.25 27. burn
enim cogendo sed suadendo nocet nec extorquet a nobis consensum sed petit Aug. serm 197. de tempore prope finem nos dia bolum non adjuvemus vincimus dat ille quidem consilium sed Deo auxiliante nostrum est vel eligere vel repudiare quod suggerit hom 12. ex 50. oper Tom. 10. fol. mihi 96. Sed tantum turbare potest fallere quantum _____ nos volumus _____ Prudent in hamartogenia _____ Angelus non sic est supra hominum quod sit causa voluntatis ejus nihil aliud potest esse causa voluntatis nisi iple Deus Angelus autem tantum objective movere potest voluntatem Thom. 1 2. quaest 9 art 6. force it to consent and welcome the temptation That Virgin cannot be ravished by him without her own voluntary choyce and consent and then it is not a rape but a free bargain and spoutaneous yeelding to him though he can counsel and allure and many wayes insinuate and labour to perswade yet he hath not power over the will to compell and draw it along he can blow at the fire within and cast in fuel but he cannot inflame the heart and affections he can with much art and subtilty suggest but he cannot force us to entertain his suggestions Only he who made the heart can bow and change it and turn it whethersoever he will Prou. 21.1 Prov. 16.1 9. Jer. 10.23 Jer. 32.39 Ezek. 11.19 Act. 16.14 c. You will say if the Saints did think that Sathan could come so near to them they would live in a continual fear this is ve y terrible and uncomfortable doctrine Ans Can it vex and grieve the Saints that they are in the hand of God and that they must live in a continuall dependance upon him Sathan is chained Iude v. 6. and he cannot advance one foot towards thee unlesse the Lord loose some links of that chain And though that Lyon roar never so fiercely yet he cannot make a prey of thee without thine own consent Therefore albeit the consideration of Sathans immediat approach should stir us up to watchfulness and circumspection in our walk yet it needs not in the least discourage the Saints Whatever be said as to the way and manner of his working upon the heart whether it be mediat or immediat if the Lord would permit him to do his worst and would leave us who are so weak foolish and corrupt to our selves how easily would we become a prey to his manifold and subtile temptations it were no difficult work for him to set on fire that powdertrain that is within us And doth not our life both natural and spiritual our estate all our comforts and accommodations depend upon God and will it grieve the child that he must look up to his kind father for protection and provision Use 1 Now a word of application 1. Let us magnifie and praise the Lord who keepeth this roaring Lyon in iron-chains and doth not permit him to do all the hurt and mischief he would and otherwise might do to us Though he may permit him to winnow and sift the Saints yet will never suder him to blow away the wheat though he may make them stagger and fall yet he shall never be able to make their faith fail Luk. 22.31 32. and without their own consent and concurrence he cannot draw and compell them to commit the least sin Hence Use 2 2. Beware that thou make not Sathans power and malice a cloak and excuse for thy sin all his prisoners are voluntiers none are taken captive by him as his (f) 2 Tim. 2.26 will â—â—thout their own will and consent To this purpose the â—â—â—ous (g) Sed dicet aliquis 〈◊〉 gatus est quare adhuc tantum praevalet vetum est fratres charissimi quod mulium praevalet sed tepidis â—c negligentibus Deum in veritate non â—â—menâ—ibus dominatur alligatus enim est tanquam innexus canis cateâ—is neminem potest mordere ni si eum quise illi mortifera securitate conjunxerit jam videte fratres quam stâ—ltus est homo illâ— quem canis in catena pofitus mordet tute illi per voluntates â—â—pâ— dit atâ—â—â—â—culi noli conjungere ille ad te non praesumit accedere latrare potest sâ—â—â—â—itaâ—â— pâ—â—est mordere omnino non potest nisi volentem non enim cogendo sed suadendo 〈◊〉 nec â—â—torquet a nobis consensum sed petit August Serm. 197. de tempore Augustine speaketh notably well Sathan saith 〈◊〉 is a dog chained and can bite none but those who come within his reach and who by their stupid scourity cast themselves in his way He must be a mad man who is bitten by a chained dog Do not then by giving way to thy sensual and carnall delights and lusts cast thy self within the compass of his chain and though he may bark at thee yet he cannot bite though he may counsell and sollicit yet he cannot draw and compell He cannot bite or wound any man without his own will and consent And (h) Mulâ—i â—â—â—â—ssioâ—â—â— peccati sic faâ—inat ut ipsum satanaâ—â— accusent c. vid. insigâ—â—â—◠〈…〉 â—â—uculerte◠〈◊〉 â—â—nstrat perperam homimâ— celâ—â—ibus surs ostendere vim a daemâ—â—â—â—ll atam Auâ— hom 12. ex 50. elsewhere There is nothing saith he can delight the devil more then to hear sinners excuse themselves and cast the blame upon him knowing their condition to be desperat till they confess and take with their guiltiness but could Sathan force thee O man didst their not voluntarity go to work All that Satan could do was to counsell and sollicit but why didst thou not rathâ—â— hearken to Gods counsell thou hadst a monitor on the right â—and and on the lest and thou wast placed as it were in the middle why then didst thou rather hearken to Sathans Syren song on the left hand then to the voice from heaven on the right why didst then rather follow Sathan into everlasting perditiâ—â— then Christ into eternall life did not God offer thee strength and wast thou not able in the power of his might to stand against the power and wiles of the devil Eph. 6.10.11 It s true Sathan doth obtestricate and playeth the mid-wife to the bringing forth of sin yea in some sense he is the father and concurreth to the conception of it but yet never without the mothers consent and as in the proper and natural generation though some of the learned do think that Sathan may have a hand in it as is commonly reported of the famous English Merlin that he was begotten of the devil and Lud. Vives (i) Ludov. Vives in August de civ Dei lib. 5. cap. 23. saith that some nations did most abominably glory that they did descend of the devils but whatever truth be in the thing it self yet it s granted on all hands that the devil is not the true and proper (k) Nonnulli affirmant
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
unprofitable task and too high for us and will not have such new wine put into our old bottels till they be renewed lest they break Mat. 9.17.5 Sathan as a cruel exacter may press thee to deal inhumanely and too rigourously either towards thy self or others and though such a work may seem to have much piety and zeal in it yet Sathan doth blow the bellows Thus if tender Christians should find a mighty impulse upon their spirits to pray and fast so long and so frequently as to hazard their health and to neglect their calling and not provide for their family ah how rare a case is this but though multitudes do spare and pamper their bodies to the neglect and ruine of their soul yet some have failed on the other hand and then certainly Sathan is not idle it is he that helpeth forward this cruel zeal Thus he stirred up the Jews in (x) But the command given to him was only for trial there being a ram provided for the sacrifice Gen. 22.13 but they could pretend no kind of command Jer. 7.31 Nay the Lord will rather have no sacrifice then a work of mercy should be omitted far more then cruelty should be exercised Mat. 11.7 imitation as it would appear of faithfull Abraham to offer up their children the Lord commanded them to sacrifice their beasts but Sathan taught them in a mad fit of zeal thus to super-erogat and to sacrifice their sons and daughters which oblations are said to be offered up to devils as for other reasons so haply for this because Sathan did prescribe require and stir them up thereunto Psa 106.37 Thus also he moved Baal's Priests to cut themselves with knives and lancets till the blood gushed out 1 King 18.28 Thus also he driveth blind Papists to afflict and scourge themselves c. and yet this sort of cruelty is far more tolerable then the fury of Anabaptists and other Sectaries who are mercifull to themselves but mad against all others in their zeal for God they could embrue their hands in their neighbours blood and cut off all others that they might enjoy their possessions that they might live as Kings there being no man to say to them (y) Eccl. 8.4 What do ye 6. Sathan moves tumultuously and confusedly holy motions having no dependance one upon another and tending to distract the heart in the present work whether that be prayer hearing the word c. must come from him who likes not the work and who laboureth by all means and that his hand may not be discerned maketh choice of the most fair and specious as being at such a season most probable to mar the work in hand but the Lord prepareth strengthueth fixeth and enlargeth the heart and inclineth it to perform His Statutes and establisheth our goings Psa 10.17 Psa 27.14 Psa 40.2 c. He will not raise but rather expell those storms and mist of confusion that dis-inableth us in His work 7. Sathan will suggest and stir us up to good divisively and partially Sathan when he moveth us to do good being out of his own element his motion cannot be equal and uniform if to some good not to all yea to some for this very purpose that we may be stayed from following some other haply of more concernment However he knoweth that he who is guilty of offending in one point is guilty of all and that God will accept of none of our works unless we have respect to all His commandments Psa 119.6 Jam. 2.10 and therefore if he can set one table of the Law or any one commandment against another he will not withdraw his help for enabling thee to bear that part of the burthen thou hast chosen Thus some seem to be very zealous and diligent in religious performances who neglect their relative duties as they are parents masters servants neighbours c. not unlike to those who were taught of the Pharisees to be liberal in their contributions for pious uses and undutifull to their indigent parents Mat. 15.5.6 But there are others and these not a few who place all their Religion in the duties of the second Table and they have no other charter to happiness but that they are good neighbours they deal justly they wrong no man c. and that Sathan may foster their delusion he will allow them to be very strict and exact in their carriage towards men Ah! what a monstrous kind of Religion must that be to wrong men in nothing and to rob God of all his service and worship except perhaps some outward performances without life and heat to give to man all his due and to God none of his O! but the Spirit teacheth and helpeth us to walk uniformly and to (z) Act. 24.16 exercise our selves alwayes to keep a good conscience both towards God and man 4. As to the rule if there be a mistake as to it if a false rule be set up Sathan will stir us up to be very active for it and zealous in our conformity to it if he can get our zeal wrong placed he will blow up the coal it was he that stirred up Paul to be (a) Act. 26.11 exceedingly mad against the Saints and violently to (b) Act. 22.3 4. persecute them he did cherish that blind zeal in the Jews who Rom. 10.2 3. laboured to establish blish their own righteousness he did kindle that zeal in those false brethren who Gal. 4.17 sought to seduce and draw away the Galatians from the simplicity of the Gospel and he it is who ruleth in Schismaticks Hereticks and all kind of persecutors making them mad against the truth and the sincere Professors of it Nay every motion though upon the matter never so good which tendeth to justifie any sinfull course to harden our heart therein and to feed any distempered passion and lust must come from the evil one and from him it also proceedeth that men are more zealous for their own inventions and superstitious customs then for the commands of God O! but the Spirit teacheth us to be (c) Gal. 4.18 zealously affected alwayes in a good thing to follow the direct on of the word and with (d) Job 23.12 Job to esteem his commandments and the words of his mouth more then our necessary food but every anti-scriptural and erroneous motion is a satanical suggestion proceeding not from the spirit of truth but from the father of lies who can cite Scripture and pretend divine Authority as he did to Christ Mat. 4.6 to back his temptations 5. As to the time 1. Sathan may move us to pray by fits and starts but the Spirit only can make us (e) Rom. 12.12 continue instant in prayer we cannot pray alwayes unless we pray in the Spirit Eph. 6.18 carnal men will not constantly call on God Job 27.10 2. Sathan can move thee to pray unseasonably as while a Judge is sitting on the Bench and God calls him and his place calls him to minister
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
after the (b) Heb. 3.1 high Priest of our profession had once made his (c) Isa 53.10 soul an offâ—ring for sin and by that one oblation (d) Heb. 10.10.14 perfected for ever all that are sanctified yet the Lord will have a spiritual Priesthood to continue and his people still to (e) 1 Pet. 2.5 offer up to him their daily sacrifices and that (f) Exod. 28.36.38 engraving that was on the plate upon Aarons forehead to be written upon our hearts Holiness to the Lord. The pagan pharisaical and popish way of worship is an abomination to him he (g) Mat. 23.27 valueth not whited sepulchres and a (h) V. 25. clean out-side he will not be mocked with fair professions though accompanied with specious performances if the heart be wrong all is naught if it be not (i) Eph. 4.24 renewed and consecrated to the Lord in holiness to what purpose is the multitude of sacrifices they are but vain oblations Ah! Who hath required these things at your hands saith the Lord Isa 1.11 12 13. His Israel must be holiness to him holiness within and without every pot in Judah and Jerusalem must be holiness to the Lord Jer. 2.3 Zech. 14.21 I would ask after no other evidence of a false Church then with Papists to plead for the opus operatum the work done however it were done the meer carcasse of a performance void of all heat and life as if it were acceptable service to him who must be (k) Ioh. 4.23 worshiped in spirit and truth who calleth for (l) See Part 1. Ch. 4. heart-service as too little and without which he will accept nothing from our hands though we did bestow all our goods to feed the poor nay though we gave our bodies to be burnt if the heart and affections go not along if it be not a free-will offering it is nothing 1 Cor. 13.3 Hypocritical and formal Professors from time to time have been very frequent in duties and said many prayers but yet to this day never (m) Psa 62.8 poured out their heart before the Lord their frequency was not accompanied with fervency their sacrifices lay cold on the Altar there came no fire from heaven to kindle them and will the Lord accept such empty and deceitfull oblations he cannot away with them they are an abomination unto him and what mater of lamentation is it that so much precious ointment should be thus wasted and such a noble work prove so fruitless and unprofitable that so excellent and promising an exercise if rightly performed should be a miscarrying womb We are ready to complain of the Lord that he will not hear nor hearken to our cry whileas the fault is in our selves we will not cry he valueth not the voice of our tongue but if the heart did speak he would quickly hear and answer if we would seriously reflect upon the frame of our soul and diligently ponder our wayes and work we would find nay Gods own people and honest servants might see and be convinced that too often they send an unfaithfull messenger to the throne who doth miscarry and mar our cause because he cannot speak and is not acquainted with the language of the court And thus we receive not because we do not ask our asking is no asking in Gods account because we do not ask aright and do not seek God in that way in which he will be found and therefore it concerns us to take heed what kind of prayers we offer up to God lest our labour be lost and the Lord provoked against us while we are ready to conceive that we are doing him good service And for the direction of such as would not trade with heaven with counterfit coyn and who desire not to be found amongst the number of those (n) Jer. 48.10 cursed mockers who do the work of the Lord negligently and deceitfully we purpose now in the Lords strength to enquire after the qualifications conditions and properties of an acceptable and prevailing prayer We would not have these terms to be pressed in their strict and philosophical sense as if we minded now to enquire what did belong to prayer as essentials what only as accidentals reciprocal or not reciprocal but having in the first part of this Treatise spoken to those things that more properly serve to the opening up the nature of prayer we shall now take a view of those things that belong to the maner of performance and which are so necessary to its prevalency and acceptance All which if we duly ponder will be found as it were to flow from the two last particulars mentioned in the description (o) Of which Part 1. Ch. 8 9. viz. the purchase of Christ and the work of his spirit which therefore were placed in the first Part as being the fountain and original of all the rest and the sole ground of the prevalency of our prayers and would not conjoyn them with the streams and their effects which now come to be considered here albeit otherwayes we deny not that these two also may be reckoned among the conditions and requisits of prayer yea and in some such improper sense all that belongs to its nature and essence and every branch of the definition may be called a condition though hardly in any sense a property and (p) Albeit in the Schools they speak of a quale essentiale yet the word qualification in our language is not used in that sense qualification which three may here be promiscuously used of prayer And though the merit of Christ and the help of the Spirit might be called conditions yet they are no intrinsecal part of our work though our prayers must be as it were animated and enlivened by them but now we are to speak of that which must be wrought by us and be from us though supposing the assistance of the Spirit whereby we are enabled thereunto and therefore the disparity is manifest But that we may no more contend for words or method in this discovery of the qualifications of an acceptable prayer we shall not enumerate all and every one for scarce is there any one that doth concur and is required in any (q) Where the seven moral circumstances of our actions have place viz. quis quid ubi quibus auxiliis cur quomodo quando spiritual performance that may not some one way or other have place here but we shall only (r) Aquinas 2 2 quaest 83. art 15. ad 1. to the prevalenâ—y of prayer riquireth four conditions viz. Ut orans pro se perat necessaria ad salutem pie ac perseveranter Bonavent in stimul divin amor cap. 4. requiri affirmat ut oratio siat 1. Humiliter 2. Fidenter 3. Pure Et 4 instanter Rayner pan-theolog § oâ—are cap. 7 ut orans exaudiatur quatuor requiri decet viz. Ut oret 1. Fideliter 2. Humiliter 3. Utiliter Et 4. Perseveranter Et cap. 9.
stop their ears at his reproof and will not turn from their iniquity Ps 66.18 If I regard iniquity in my heart the Lord will not hear me Though now I be assured of my reconciliation and of Gods favour and love and that he hath attended to the voice of my prayer yet saith he if I should sin against him he would turn away my prayer and refuse to answer my desire God will not speak peace to his Saints if they return to folly Ps 85.8 Then and only then shall I not be ashamed and disappointed when I have respect unto all thy commandments Ps 119.6 As if the Psalmist had said however the swine of the world will come from the mire and in their filth draw nigh to thee yet I would not have the fore-head I would blush be ashamed and confounded to look up to thee unless I laboured to walk before thee in all well-pleasing taking heed to my steps and making thy law the rule of all my wayes It s disputed whether gross sins committed against knowledge and conscience be inconsistent wich grace so that when beleevers thus fall they fall away from the state of grace and justification Now though we dare not go alongst with them who stand for the affirmative yet we may safely affirm that such sins yea and every known and allowed sin whatever be the matter and object and though it were never so latent and hidden and so not scandalous do so far make a breach upon the blessed state of justification as that the priviledges and comforts thereof are suspended untill the sinner renew his repentance and forsake and be ashamed of the evil of his doings What did it profit the poor Prodigal that there was bread enough in his fathers house till he came to himself and arose and went to his father Luk 15.17 18. Believers ye are great heirs you have great priviledges and this is not the least you may ask what you will and it will be given you O! then be not so foolish as to sin away your own mercies But though these two be necessarily required and the success of prayer doth very much depend upon them yet they are remote and as it were indirect conditions and qualifications of prayer as belonging rather to the person then to the duty it self and being required rather in him who prayeth then in prayer it self as any cause part property or effect of it But now we come to speak of those requisits which have a more immediat influence upon and reference to this performance 3. Then if thou wouldst pray acceptably and successfully labour to maintain a praying frame and disposition in thy heart 3. Qualification and let not thy lusts or worldly cares deaden and extinguish that live-coal which must inflame thy sacrifice And thus some interpret the exhortation to pray alwayes and without ceasing Eph. 6.18 1 Thess 5.17 as if thereby were commended to us to keep our heart in a continual fitness and readiness to approach to God and present our requests to him and it is granted on all hands that that is implyed in the words though they hold out some more as shall appear Part 3. For how can he pray alwayes supposing that universal particle only to import all seasons and occasions who doth not constantly preserve this praying temper and disposition and who is not alwayes fit and in readiness to go about the duty may not a call and fit season triste with his unfitness and indisposition when the Instrument is out of tune the Musician cannot play or he will make bad melody You will say but Ah! how shall that little coal be kept in it being exposed to so many storms and blasts both from within and without Ans What we are to say Part 3. concerning the cure of deadness and wandring thoughts in prayer may be helpfull for removing and with-holding unfitness and indisposition to pray and now we would only commend these three preservatives of this good disposition and remedies of an evil one viz. 1. Exercise 2. Meditation 3. Watchfullness of which in the following requisite The fourth previous condition and it hath yet a more immediat and actual influence upon the duty then any of the former is preparation 4. Qualification the work is high and great it is difficult and of much concernment we have much lying at the stake and of our selves we are unable and ready to miscarry we had need then to (u) 1 Pet. 1.13 gird up the loins of our mind to call to our (x) Ps 103. soul and all that is within us to make ready for the work to bring in provision for it and to look about us but especially above us for assistance and supply and to improve that word Psa 10.17 and say Lord prepare my heart that thou mayest cause thine ear to hear We have to deal with him who is of (y) Job 37.22 terrible majesty and who must be (z) Levit. 10.3 sanctified in all them who draw nigh to him in any point of worship and therefore we would take (a) Eccl. 5.1 heed to our steps while we are approaching the throne The very pagan Priests before they did offer their material sacrifices to their idol-gods would make some kind of preparation by purging and (b) Hence the proverb accedere ad rem illotis manibus when we go about any husiness without due preparation washing their body especially their hands and feet and by abstinence from diverse kinds of meats and shall we dare to offer up spiritual sacrifices to the true God without pre-meditation And if we would be at some pains before hand to prepare our hearts the work would prove more 1. easie 2. sweet and 3. successfull Our (c) An heavy and slow stying bird Buzzard-like hearts cannot instantly get upon the wing and rise up from the world in which they are often so deeply plunged without more ado and fly up to heaven nay as it is harder to raise a great bell then to ring it after it is up and brought in motion So often it is more difficult to raise up the heart and to prepare it for spiritual duties then to perform them when it is brought to a heavenly frame and if we could alwayes maintain that heat we needed not be at the pains to blow at the coals for recovering of it But Ah! our stony hearts are no sooner removed from the fire but by degrees they return to the r native coldness and therefore whatever other means we make use of for preserving a praying disposition and for fitting and preparing our selves for that solemn work we would not suffer the heart to be too much cooled and deadned through (d) Constant and frequent exercise the first branch of preparation By doing we are fitted to do and to do better with greater facility dis-use and too long biding away from the place where fire from heaven useth to descend If the
receivest this would sill thy heart with mater both of prayer and praise I do not say that all are alike unfit and unprepared or that upon every occasion we should spend so much or so much time upon this preparatory work When the heart is in such a spiritual frame and disposition as his was Psa 42.1 2. when it thirsteth and panteth after the living Lord it were a pity to stay such a longing soul for one moment from the fountain And 2. we will not alwayes have opportunity especially when we are occasionally called to joyn with others thus to prepare for the work but then we may dart up some short ejaculation to God for his help and assistance which we may confidently expect when the work of preparation was not slighted by reason of our sloth and negligence and though thou didst set apart a considerable time for meditation especially when thou meetest with some extraordinary occasion and when thou joynest fasting to prayer for even those who for ordinary neglect this work will then be at some pains to prepare their hearts for that more solemn exercise but whatever be the occasion and whensoever thou goest about that duty such short and ejaculatory petitions might well be intermixed all alongst the work thus we may bring help from heaven and engage God in our quarrel it is not good to wrestle alone with a hard heart I have read of Luther that whenever he found any distemper and indisposition creep on he would instantly go to the throne and complain of it to God and certainly prayer is one of the best preparations for prayer this was Davids practise Psa 141.1 2 3 4. he would review his heart and his wayes and his prayers and make one prayer the object of another he would pray for success both to the prayer he had made and was to make and thus make prayer a transition from paayer to prayer They who know what a hard task it is to recall their thoughts from worldly and distracting cares and to silence our lusts after they are once in arms they will see a necessity of divine assistance and to dispatch a messenger to the throne of Grace for that effect Though it be necessary to meditate upon and consider our wayes and to take a view of such motives as may imbitter our case unto us yet unless an omnipotent arme go alongst with and apply these considerations they will not prevail with our deaf and stubborn hearts nor draw them off these lovers and turn them to God and therefore since in our private converse with him we are allowed the liberty to intermix those duties and to joyn prayer with meditation we would not in our practice separate those two which are thus so mutually helpfull one to the other and both so subservient and instrumental in disposing and preparing the heart for a more solemn address to God a little eating before meal prepareth a weak stomach and setteth an edge upon the appetite but long fasting takes away the the stomach and blunts the desire after meat prayer is the best harbenger for prayer and a little gust of the heavenly manna will dispose for a set meal but the longer we discontinue our acquaintance with God our love waxeth the colder and the heart the more dead and indisposed for a communion with him and he is thus provoked to hide his face when we draw nigh to him Thus ye see what should be done and will ye thus prepare to seek the Lord but if ye will not if deadness and indisposition come on if the Lord with draw and (m) Ps 66.20 turn away thy prayer thou mayest know whom to blame Hezekiah would only pray for those who made conscience of this preparatory work and for them he was heard 2 Chr. 30.19 20. and such may most confidently pray for themselves and expect that the Lord will (n) Ver. 19. attend to the voice of their supplications When we are unwillingly drawn to the throne and are uncheerfull in Gods presence no wonder though he hide his countenance and send us away empty but when the heart (o) Ps 42.1 2. panteth after him and thirsteth to appear before him when his fruit is (p) Sol. Song 2 3. sweet to our taste and we sit down under his shadow with delight he will welcom us upon whom already he thus beginneth to smile and whom he hath brought in to the (q) Ver. 4.5 Qualification banquetting-house he will satisfie with his goodness such longing souls 5. Before we draw the bow we would have our eyes fixed upon the right mark if the arrow be not right directed neither its swiftness nor the goodness of the bow nor the strength of the arm can profit high raised affections not right levelled are like to a ship carried with full sails but wanting the rudder The end is the main and principal (r) Statuenda est sententia certa sinem esse veram propriam ac realam causam c. Suar. hoc est receptum dogma quasi primum principium in philosophia theologia metaph dis 23. sect 1. circumstance of moral actions nay it is reckoned by Phylosophers most (ſ) Propter rationes quas ibid proponit Suar. praecipue secundam quibus solvendis non fuit par ideo sect 4. § 17. satetur causalitatem finis quodamodo dixisset omnimodo esse molem quasi artific osam intellectualem commonly though most (t) Finis etsi sit postremus in executione est tameu primus in imentione agentis hoc modo habet rationem causae Thom. 1.2 quaest 1. art 1. ad im grosly amongst the four physical causes yea in some respect its (u) Finis precipua est inter circumstantias act vs humani cum aeliae se tantum habent per modum accidentis sinis vero sit causa actus Pet. 8. Joseph id theol moral lib. 2. depec cap. 1. res 4. accounted the first of them but though it should have no place there its influence not being physical and proper but only intentional and objective yet on all hands it s granted that it is the first basis and foundation of morality and the Lord taketh special notice of it and mainly looks after the end we propose in all our actions and endeavours when that is wrong all is wrong all Jehu his zeal against Baals priests and his fidelity in executing the divine sentence against the house of Ahab for want of a right end lost both name and thing It was not obedience but murder therefore saith the Lord I will avenge the bloud of Jezreel upon the house of Jehu notwithstanding any warrant from me he could pretend to Hos 1.4 Though Jehu did what was commanded yet being animated by self-interest and looking rather after Ahabs crown and that he might secure himself in the throne then after the command and glory of God the Lord did not value what he did
few things might also be mistaken in other things of greater concernment And thus we may see what a wofull snare the infallibility of the Roman Church hath proven and still will be to deluded Papists while they adhere to it 6. The Christian sacrifice must be 1. (x) Vid. Calvinum loco citando spiritual 1 Pet. 2.5 and will the tongue without the attention and concurrence of the spirit and mind be a fit Priest to offer such an oblation 2. It must be reasonable (y) Vid. Paraeum Bezam in locum qui docent hunc Textum optime interpretari à Petro 1 epist 2.5 Ergo includit orationem Rom. 12.1 and is it reasonable to do the work of the Lord negligently and while we are imployed in his worship not to attend what we say this were to run upon the curse Mal. 1.14 Ah! shall we having a male in the flock offer to God a corrupt thing hath he not deserved the best Ah! what have we to give and shall we think any thing too good and our hypocritical performance without heart and life to be acceptable service such deceivers are cursed but God will not be mocked Let us remember the sad threatning against that people Isa 29.13 14. for drawing near to God with their mouth and honouring him with their lips while their heart was removed and did not concur in the work and let us hearken to the exhortation Eccl. 5.1 2. Let us take heed to our steps and watch over our thoughts while we approach before the Lord that we may not offer up to him the sacrifice of fools the tongue is the hearts messenger let it not then run un-sent and go to God without an errand Let the lips saith (z) Dictent labia quod habet cor August in Psal 39. cum oratio spiritualis sit Dei cultus quid magis alienum est ab ejus natura quan à labiis tantum non autem intimo animo proficisci Calv. in 1 Cor. 14.14 Augustine speak what is in the heart though the tongue be imployed in the work yet it must not be the chief agent mens orat lingua loquitur the tongue can speak in prayer but it cannot pray lip labour is no devotion but a ready way to atheism and contempt of God if the heart were filled with suitable thoughts of his majesty excellency and goodness it durst not thus slight his worship and service and the longer we continue in thus dallying with his ordinances we grow the more bold and impudent till at length we cast off all fear and reverence It s a sad thing that any should be so careless and negligent as to suffer his mind to diverted while he is speaking to God and that any should be so foolish and irreverent as to entertain discourse with the servants while he is looking up to the King and presenting his supplication to him but yet it is more intollerable and scarce credible that amongst those who profess the name of Christ there should be found a generation so impudent as to plead and maintain that it is not necessary that we should know or attend to what we say in prayer Must not Sathan as (a) Unde discimus qualiter quam effraeni licentia grassatus sit Satan in Papatu nonne Paulum pro idiota habent Deum ex professo contemnunt videmus ergo quam impune apud cos Satan ludat in eo autem diabolica corum contumaâ—ia se prodit quod monati tantum absunt a paenitentia ut ferro igni tam crassam corruptelam tueantur Calvin in 1 Cor. 14.16 Calvin lamenteth have much power over these men O! but it is a dreadfull judgment to be given over to the Spirit of delusion But (b) Suar. loc cit cap. 5. sect 7. Suarez objecteth that it is difficult yea morally impossible to be so attentive in prayer as not to give way to some distractions and wandring thoughts And would God require of us a condition that could be so hardly performed Ans But it is more impossible to the holiest man on earth to keep the Law perfectly and not to sin against God and shall we therefore say that the Lord in his most holy Law doth not require perfect obedience of us and shall our sins thus become no sins The Lord once gave us power which through our own fault we have lost and disinabled our selves but shall the Creditor lose his right because the Debitor hath wasted the stock he intrusted him with Our ability cannot now be the rule and measure of our duty and what we owe to God And Suarez might as well have brought this argument against the spiritual performance of any duty as against attention in prayer for failings and infirmities will alwayes accompany our best way of performance what must we not at all then endeavour and shall we do nothing and albeit in prayer wandring and impertinent thoughts will now and then intrude themselves yet we may drive them away as Abraham did the fowls which came down upon the carcasses and watchfulness and attention is a good preservative for preventing and also a sit remedy for curing this evil and the greater the danger be we should the more diligently use the remedy and though some sits may still recur yet the disease may thus be kept from proving deadly if thou stir up thy heart to attend if thou set a guard and keep watch though impertinent thoughts may notwithstanding creep in yet they shall not be able to marre the acceptance and success of thy prayer as shall appear at greater length Part 3. where we shall speak to the case concerning wandring thoughts O! but if we give way unto and do not strive against them and if they be suffered to grow up and over-spread the whole duty and thus to choak the good seed what cropt can be expected How can we saith (c) Quomodo te a Deo audiri postulas cum te ipse non audias vis esse Deum memorem tui cum rogas cum tu ipse memor tui non sis Cyprian de orat domin 2. Fear and reverence Cyprian imagine that God will hearken when we our selves will not hearken and that he should hear and regard those prayers and requests which we our selves do not regard or attend unto It is unreasonable to desire and foolish to expect any good from or a gracious answer unto such irreverent unadvised and unsavoury supplications But 2 Albeit thus we must attend and be serious in the work of the Lord yet that is not enough we cannot serve God acceptably in any point of his worship far less in prayer unless we do it with reverence and godly fear Heb 12.28 This godly fear is so necessary that it is frequently put for the whole worship of God and a holy man is often described by it and as it is thus so excellent in it self and so necessary for us so it prevaileth
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
Pertinax that same day he died this was judged ominous and prodigious for that person for whom it was sacrificed This I grant was somewhat extraordinary in nature but it was superstitious in these Pagans from thence to divine what such a dispensation did portend but we may safely say that a heartless spiritual sacrifice is a bad omen for the Priest and though it be too usual and ordinary yet it never wants a sad effect This godly sincerity that is so necessary to the acceptance of prayer extends not only to the act and desire therein expressed but also to the principle and fountain the end intention and motives I grant that the sincerity of the heart absolutely and as to our Christian profession our covenant and engagement to the Lord must be presupposed as pertaining to the previous qualifications mentioned chap. 1. But by prayersincerity here required is held forth several fruits flowing from that principle relatively to this duty and which must appear in the practice of it and therefore this sincerity is distinguished from that as the effect from the cause and we may in the general describe it as implying 1. knowledge and understanding which excludeth the popish babling in an unknown language 2. attention and taking heed what we utter before the Lord of which we have spoken under another head but 3. and more directly it importeth seriousness and reality in our desires so that if the Lord did ask whether we did cordially wish to be heard we might reply Lord thou knowest we durst not mock thy majesty by presenting a petition which the heart did not (e) Ps 45.1 indite and subscribe Yet 4. and most properly this truth and sincerity importeth a sweet harmony and conformity 1. between our expressions and desires our heart and our mouth 2. between our will and our judgment our inclination and conscience when we not only judge such a thing to be desirable but do really desire it and 3. between our promises and purposes our profession and practice our engagements and endeavours so that the heart and all that is (f) Ps 103.1 within us do accordingly joyn in the work And thus if in our prayers 1. we profess our love to God and respect to his commandments there must be this affection of love and reverence towards him in the heart 2. if we ask our encrease of grace and the assistance of the Spirit for the subduing of our lusts and corruptions we must desire to be more holy and must be willing to part with the right hand and right eye our darling and bosome-corruptions 3. If we renew our covenant with God or if we take on new bonds in reference to some particular service or duty we must be cordial in that engagement yea though we did not with Jacob Gen. 28.30 make any express covenant or promise in prayer yet the duty it self is a great bond and engagement to walk circumspectly least if we return to any sinfull way the Lord hide his face ond withhold an answer of peace Ps 85.8 Ps 66.18 4. When we confess our sins we must not lessen the matter and extenuate the offence we must not hide and keep up any of our wayes as being unwilling he should be privy unto or acquainted with the vileness of our way and the naughtiness of our heart (g) Job 31.33 If we cover our transgressions as Adam and hide any iniquity in our bosome do we not say the Lord shall not see nor find this out O! but if the heart be not sincere and upright there will be no truth and reality in our work no stability nor equality in our course a double minded man is unstable in all his wayes Jam. 1.8 and they who are not sincere in their work will not be sincere in their words These who are not sincere in their walk neither will they be sincere in their speech If the life course and conversation be not straight neither will there be truth and uprightness in our prayers and supplications and those who are not sincere in their carriage towards men neither will they be honest in their trading with God their (h) The hypocrit careth more for words sespecially while with and before others then holy desires and to have his lust satisfied then God glorified money will be counterfeit their ends carnal and selfish and the whole bargain and transaction deceitfull and unsure cursed is he that doth the work of the Lord deceitfully Jer. 48.10 Wo to him who cometh before the Lord with a ly (i) Isa 44.20 in his right hand who dare not only lie unto men but also (k) Act. 5.3 4. unto the holy Ghost this sowr (l) Luk. 12.1 leaven of hypocrisie will (m) 1. Cor. 5.6 leaven the whole lump and though it seem pleasant to the stomach yet will prove bitter in the belly The joy of the hypocrite is but for a moment Job 20.14 5. He worketh a deceitfull work which at length will prove a snare to catch his own feet You will say doth not flesh and sense often contradict the sanctified desires of honest supplicants do not they often find a (n) Rom. 7.23 law in their members warring against the law of their mind will not their lusts and corruptions not yet totally subdued alwayes protest and dissent from every holy motion and desire Ans It s a sign of sincerity to be sensible of and to complain and bewail thy hypocrisie and if it be thy burden and thou desirest to be eased of it if thou do not hide it but lay it out before the Lord thou mayest expect his help against it and that in the mean time it shall not frustrate thy prayers and hinder their success And what matter of lamentation hath it been to the Saints that they have found such unwillingness to have their darling sins totally subdued and that they have not only been so unready to rise but so loath to be brought to the highest pitch of a holy conversation and that with their professions desires and prayers there hath been so much of this leaven mingled and the more honest and tender the heart is it will be the more sensible of this evil hence that holy Martyr Mr. Bradford subscribed some of his letters from prison thus (o) Sam. Clerk in his life 1 part of the marrow of Eccl. hist 5. Importunity John Bradford a very painted hypocrit 5. We must pray with importunity fervency and zeal it is not every prayer no not of the righteous but his effectnal fervent prayer that prevaileth Jam. 5.16 It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a well wrought prayer as some render it in (p) Qua non perfunctorie sed ardenter oratur Beza in loc which all our strength and utmost diligence and fervency is imployed Or as others a prayer possessed but not with an evil spirit such as they who in the Gospel are called (q) Vide etymologian varia
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
mark of fincerity thus to persevere And 4 a character of an hypocrit that he will not hold out Job 27.10 and to restrain prayer and cast off fear are made (g) The error and mistake here was in the application of both but not in their connexion and as it were illation and inference of the one from the presence of thâ— the other companions and as it were reciprocal adjuncts Job 15.4 And as faith is the mother of prayer so infidelity and distrust must beget this fainting and drive us from Gods door and make us say with him 2 King 6.33 What should I wait for the Lord any longer We first say his (h) Psa 77.8 promise faileth and then we weary in pleading it and at length cast it aside as the Bond of a bankrupt debtor 5. God is honoured by our (i) Psa 63.8 following hard after him when he seemeth to hide his face and turn away our prayers yea and to pursue us as he did (k) Job 9.17 Job with his tempests and multiplie our wounds when we will still wait upon him though we meet with many repulses and discouragments 6. Perseverance wants not its reward not only shall our desire at length be granted but a recompense shall be made for the delay the answer shall be more full and with an over-plus of additional comforts and the mercy shall be more sweet stable and firm and as it will be more prized So usually it is better improven received more thankfully and cheerfully and used more holily and cautelously and as more of God is seen more of his love faithfulness and tender care in thus giving So what is thus gotten after many prayers much pains waiting and dependance will be the more carefully laid out for his honour and if God should declare his purpose not to give the particular a soul that hath not fainted under delayes will bear a denial the more patiently and submissively and can acquiesce in the good will of his Father as being best for him and thus can praise him for with holding or (l) As Job 1 21. and David 2 Sam. 12.20 removing as well as for giving such things 7. The sad and bitter effects and dangerous consequences that may attend our fainting and giving over may provoke us to continue instant in prayer What folly is it because the mercy cometh not in thy time to run away from it that it may never come perhaps it is prepared yea on the way and not far off and wilt thou indispose and make thy self unfit to receive and thus intercept it by the way or shut the door that it may not get entrance Nay if thus thou restrain prayer and cast thy duty behind thy back and forsake Gods work and service the Master (m) Gurnall pag. 624. may send thee to school with a rod at thy back the Lord may send out a storm to bring back his fugitive Jonah's and thou mayest fear lest thy omission be punished with desertion and Gods leaving thee to fall into some sin of commission he that leaves a duty may fear to be left to commit a crime 8. Consider who thou art what is thy condition and what thy trade and thou wilt say good reason the poor beggar should wait till an alms come that he should not limit and set a time when he must be answered or else he will be gone And ah hath not the Lord for a long time stretched forth his hand towards us and waited upon us he hath long knocked at shut doors and yet to this day he standeth and hath not given over and shall we at the first run away from his door because it is not opened to us c. We might have spoken to these and such like motives at greater length had not such an able Pen pressed that point so fully to wit the judicious Mr. Gurnal Spir. Arm. part 3. pag. 614. c. But it would be here observed that it is one thing to weary in prayer and another to weary of prayer the Saints too often through the weakness and debility of grace and the renewed assaults of Sathan and their lusts may faint and weary in prayer when yet they do not weary of their duty and desire not to be fred of that yoke they love their Master and like his work even while they are sweating at it and fainting under it as a Trades-man may love his work and employment albeit through weakness of body and some distemper he be not able to follow it as formerly and it will be his affliction that he is not able to go about it as he would and thus he is not weary of his trade but of his sickness and weakness thus the godly are rather weary of their deadness indisposition and unfitness to pray then of prayer it self and not because it is their duty to pray but because they cannot pray better and thus they take pains to get that indisposition removed that they may pray more instantly and affectionatly and if it be thus with thee the Lord will not account his work to be interrupted by such a diversion thou mayest be said to pray with perseverance notwithstanding of such fainting fits and involuntary distempers I deny not that Sathan and our lusts may labour to beget prejudices in the heart against the duty it self and may so far prevail as to divide the heart and occasion a confusion not unlike that which was in that assembly Act. 19.32 The regenerate part still pleading at least not disowning but still maintaining some secret love to and longing after a communion with God and the old man not only protesting against but labouring with might to silence conscience and to bind the new man and draw or drive him aside but yet still it is with the true Israelite as it was with Paul Rom. 7.21 22.23 25. When evil is thus present there is a secret willingness to do good and a delighting in the worship of God even when the flesh serves the law of sin yet the regenerat mind doth still own God his work and service And though for a while and as to some particular sute through the violence of corruption and temptations there may be an interruption of and cessation from prayer yet grace at length prevaileth and the new man must not die in that swoun and fit he must recover and go about his business and do his first work and the first word the child speaketh after that deliquium is over must be Abba Father because the Physitian never leaveth him but holds him continually by the right hand Ps 73.23 Ps 17.5 But yet in the mean time the Lord may hide his face and not only frown and shake over him the rod but also chastise him and withhold mercies formerly askt and as it were granted a sealed petition may be recalled upon the supplicants miscarriage Let us close with the judicious (n) Iudex iniquus audivit victus taedio
it may be comparatively (a) Accipit autem quando debet accipere quaedam enim non negantur sed ut congruo dentur tempore differuntur Aug. tract 102. in Joan. better for us to fight a while if in the mean time he furnish us with necessaries for the war and say unto us as he did to him 2 Cor. 12.9 my grace is sufficient for you Hence 2. The question is not whether it be better for us to have or to want the desired mercy but whether our time of receiving or Gods time be best though there may be a delay for a season yet not a denial or final frustration such warriours shall at length carry the day and triumph over their lusts the devil and the world Rom. 8.37 and 16.20 c. God knoweth how to time our mercies a right as what so when to give and should we not allow to his wisdom the liberty to choose the fittest time You will say O but delayes break the heart and God looks on while Sathan buffets his poor servants Ans But do not imagine or say that God looks on as a meer spectator he is a faithfull second nay he is more he is our help strength safguard and shield Ps 84.11 Ps 62.2 6. Ps 125.2 c. The Lord fighteth for us and enableth us to fight and he guards and defends us from Sathans fiery darts that they may not hurt us and if at any time they pierce and draw blood yet they shall not kill nor give a deadly wound but shall through the wisdom and care of our heavenly Physitian rather prove healthfull and (b) Ducere autem ad bonum tripliciter dicitur aliquid scil per modum causae vel per mo dum casus vel per modum occasionis differunt haec tria nam causa per se ducit causus vero privat intentionem sed non operationem sicut patet in fodiente qui invenit thesaurum occasio autem c. quod vero ducit per modum occasionis cum nullam habeat intra se rationem ordinationis in finem nec bonitatem propter hoc non potest denominari bonam cum ergo malum non ducat ad bonum ex se sed per illud quod clicitur ex ipso a sapiente Deo absolute loquendo malum sieri non est bonum I mo omnes consimiles sunt negandae c. vid. loc Bonavent in 1. sent dist 46. art 1. quaest 3. sect 20. medicinal these shall like the Spear of Jasons enemy open an inveterat imposthume which otherwise could hardly have been cured I do not say that it is good to sin or to yield to any temptation yet such is the power and wisdom of the great Physitian and such is his care of his honest supplicants that he can make poysonable darts become healing medicines to them and make those open a vein out of which shall run no blood but only venom and hurtfull humors the Lord can make our fall to alarm and awaken us and a mean through his blessing to walk more humbly and circumspectly hereafter and he can thereby empty the heart of much pride self-confidence security c. Hence (c) Audeo dicore superbis esse utile cadere in aliquod apertum manifestumque peccatum unde sibi displiceant qui jam sibi placendo ceciderant salubrius enim Petrus sibi displicuit quando flevit quam sibi placuit quando praesumpsit hoc dicit sacer psalmus imple facies eorum ignominia quaerent nomen tuum Domine August de civit Dei lib. 14 cap. â—12 Austins audeo dicere c. I dare saith that eminent Doctor affirm that it may be profitable for the proud to fall into some gross and manifest sin whereby they may fall out of love with and may learn to loath themselves c. Nay the same (d) Deus diligentibus eum omnia co-operatur in bonum usque adeo prorsus omnia ut etiam si qui eorum deviant exorbitant etiam hoc ipsum eis faciat proficere in bonum quia humiliores redeunt atque doctiores discum enim in ipsa via justa cum tremore se exultare debere non sibi arrogando tanquam de sua virtute fiduciam permanendi c. Aug. de corr gra cap. 9 similia habet Anselmus in Rom. 8.28 Lyra ibid. Austin Anselm (e) Sed nunquid etiam eis peccata co-operantur in bonum quidam dicunt quod peccata non continentur sub hoc quod dicit omnia quia secundum Angustinum peccatum nihil est sed contra hoc est quod in glossa c. hoc subtilius quam firmius esse recte statuunt nostri theologi communiterin hoc istiusmodi casibus sed dicendum est c. ex hoc autem quod justus cadit resurgit cautior humilior c. Thomas in loc Thomas and other Divines do not doubt to assert that the sins of the Saints are not excluded from these all things which are said to work together for their good Rom. 8.28 And thus the present case doth no wayes militat against the former Conclusion for 1. at length the Lord will give the particular in kind which was askt and 2. for the delay he maketh a compensation and doth us good in the mean while and maketh that delay contribute for the encrease of grace and our eternal comfort 2. As for the other two cases concerning mercies askt for others it is the opinion of a reverend (f) Treatise of prayer and Div. provid pag. 139. c. Divine that we can have no ground of assurance to speed for others unless they be in the state of grace and have all those conditions and qualifications which are required to a persons being acceptable to God and thus he will have that text Jam. 5.15 to require faith in the sick as well as in those who must pray for him and it may suffice saith (g) Ibid. pag. 141. he that in relation to others we have 1. a precept and command to pray for them and 2. any hope or possibility of the thing as Joels (h) Joel 2.14 Ames 5.15 Jon. 3.9 who knoweth Amos his it may be and Jonahs or rather the people of Nineveh their who can tell And 3. that however it be it will be to our good And as to them that 4. we have a conditional assurance that if they have the requisits and conditons sutable to the promises they shall have the benefit of those our prayers that are grounded on them and thus it will behove us to look more at our duty then any infallible certainty of the particular issue to them and to be more pressing in our desires then peremptory in our resolves Thus saith he I give my judgment and grounds for it under submission the case being not much handled by any that I meet with Ans Albeit upon the mater the difference will not be
extrinsecal and moral possibility flowing from the decree and purpose of God concerning the futurition of such an object possibility in the thing petitioned that in that case the Lord will so far respect our prayers as that in return to them he will at length give to them what we asked for them and that though many haply have (o) Whether in praying for the salvation of one particular person or for publick mereles and deliverance to the Church for now we are joyntly speaking of both cases concurred in the work and though we have often petitioned that mercy yet none of our prayers shall be forgotten but all and every one of our supplications shall have a proportionable insluence in procuring the blessing Albeit the mercy may be for a long time with-held yet the Lord keepeth all the prayers of all his honest supplicants in remembrance and in answer to them the mercy in due time shall be given Albeit Monica for a long time prayed for her son Austin his conversion yet none of her prayers were lost the Lord had them all on record and at last satisfied the desire of that zealous woman but we must not imagine that God then only had regard to the prayer put up about the time of her sons conversion nay but every tear and prayer which from time to time she had poured out had influence upon the work and helped forward the new birth of that convert But 2. as to the compensation when the Lord purposeth not to hear and give the particular we prayed for to others that will not be made to them for whom we pray but to us who pray for they being reprobats and despisers of the mercies of God no ordinance can do them good but if they be Saints and yet the Lord in his holy and wise providence will not give them such outward mercies for as to spirituals these shall not be finally with-held from such as we did petition for them albeit the Lord may and no doubt often doth make some compensation to them and will not suffer them to be deprived of the fruit of our prayers although what we did ask was not good hic nunc yet that which universally and in all cases our faith may lay hold on by way of compensation when the particular is with-held must be something respecting the supplicant himself some one or other mercy to be bestowed on him by way of return and answer to his prayers and thus while we pray for the salvation of reprobats or for such publick mercies to the Church and People of God which he according to the depth of his counsel hath determined not to give our prayers notwithstanding are not lost as to us for though Israelites captivity be continued yet they who love and pray for Jerusalem shall prosper Psa 122.6 Albeit the Lord did not give to Davids enemies those mercies he petitioned for them yet his labour was not lost nor his prayers like water spilt upon the ground the Lord did receive and welcom them and would not send back those faithfull messengers empty though no return came to those incorrigible enemies in whose behalf they were sent yet some (p) And this may be the occasion of that expression and the reason why Davids prayer is said to return into his bosom viz. because it did bring along with it some seasonable or some considerable mercy for what we take into our bosom must lye near the heart and have some room in the estimation heart-affecting and bosom-blessing was dispatched to David his prayer returned but not (q) Etsi non eis prosit ego tamen nonsa 〈◊〉 frustratus mâ—a mercede gloss in loc vid. etiam Lyr. ibid. empty though it be the maner of men yet not of the great and gracious King to send away any honest supplicant without an answer Psa 35.13 But do not mistake and say O! then it must be better with the supplicant when his prayer for others is not heard as to them and when they get no good by it because then it returneth into his own bosom and the good redounds to him Do not I say entertain such a conceit for although we now only mentioned the personal return made to the supplicant when his desire for others was not granted that being the present case to which we should speak and a notable encouragment to to the conscionable and constant performance of that duty whatever might be it's fruit and success as to those for whom it were performed yet we did not exclude that personal return which every petitioner may expect when the Lord doth fulfill his desire towards others we shall not fair the worse because it goeth well with others nor shall the Lord be less kind to us because for our sake he sheweth kindness to others we shall not lose because others do gain by our trading our God hath blessings enew to bestow and though he answer the supplication he will not let the messenger go away without his wages he shall get something in hand but that is not all nor the main but they who by their prayers exhortations c. turn (r) Though Gods servants and messengers labour in vain and though Israel be not gathered yet honest supplicants and labourers shall be glorious in the eyes of their Master and their reward shall be with their God Isa 40.4 5. Yet when God blesseth his own Ordinance as that will cause the hearts of henest labourers to rejoyce So the Lord may out of his good pleasure and soveraign mercy crown that mercy with other mercies both to him who did pray and to him for whom supplication was made mary to righteousness shall shine as the stars for ever and ever Dan. 12.3 not only their prayers and endeavours shall come in remembrance but also the fruit and success thereof but not to obstruct and hinder their mercies but rather to promove their happiness If it be here askt whether the former assertion concerning Gods hearing and answering of all our prayers so far as alwayes to do what is best for us in the particular which we desired and petitioned whether I say that hath place in this case Ans That assertion it self without any further explication might have prevented such a question for while the mater of our prayer is not personal and doth not concern us but others it seemeth a little impertinent to ask whether the Lord when he giveth not the particular askt viz. to others doth that which is best for us for what doth not concern us cannot be said to be more or less convenient for us But 2. albeit what we ask for others doth not concern us as to our personal loss or advantage except when we ask publick mercies for the Church or Incorporation whereof we are members yet to a believer who already hath a right to all personal happiness and felicity no compensation can be made for those spiritual mercies which he doth ask for
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
and answer before they speak Isa 65.24 Ps 32.5 Many a time hath our suit been dispatched before we have presented it the Lord in his providence hath met us in our way to the throne and filled our mouth with songs of praise instead of prayers and complaints and hath given us not only what we would ask and desire but (o) Thus to Solomon asking only wisdom the Lord did give riches and honour in great abundance 1 Kings 3.9.13 and to Hannah asking one Son 1 Sam. 1.11 the Lord did give three Sons and two Daughters moe Ch. â— 21 to Jacob asking only food and rayment Gen. 28.20 he gave two bands and companies Gen. 32.10 c. abundantly more the Lord can do unto us and for us above what we can think or ask and who dare limit or set bounds to his Majesty 5. If we consider what persons and prayers have met with success it will seem very unreasonable once to doubt of the prevalency of the fervent prayer of the righteous 1. for persons we may for our encouragment call to mind that the eyes of all things wait upon him and that accordingly he giveth them their meat in due season that he heareth the moaning of brute beasts and satisfieth the very natural and and sensitive desire of every living thing Ps 145.15 16. c. Hence we may well argue with our blessed Master if God thus feed the Ravens and cloath and aray the lillies and grass of the field if he thus care for brutes and satisfie the natural inclination and desire of these inferiour creatures will he not far rather hear the cry and answer the desire of his own children Luk. 12.24 27 28. 1 Cor. 9.9 But 2. as the Lord thus heareth the natural and sensitive voice of brutes so also out of his generall bounty he pitieth brutish sensual men and often answereth them in the day of their trouble and extremity thus he hearkened to the voice of Hagar and Ishmael Gen 21.17 of Rehoboam 2 Chr. 12.7 of Jâ—hâ—ahaz 2. King 13.4 of Ahab 1 King 21.29 of formerly vile though then repenting Manasseh 2 Chr. 33.13 of heathnish Niniveh Jonah 3.10 of Pagan Marriners Ps 107.28 of the proud tyrant Nebuchadnezzar Dan. 4.34 of dissembling and hypocritical Professors Ps 78.34 38. c. Thus the Lord would testifie that high account he hath of the fervent prayer of his honest supplicants in regarding the very picture and shadow of that ordinance so far as to remunerat the same with the benefits of a common providence which will be yet more apparent if 3. we remember what kind of prayers have not only met with a (p) Viz. some fruit of a common and general providence bountifull return but also have been graciously accepted and have obtained a blessing indeed yea and not only when there hath been much weakness in the performance but also some present distemper in the supplicant thus he answered the desire of quarelling Moses Exod. 6.1 Exod. 5.22.23 of passionate Jonah Jon. 2.10 7. of David changing his behaviour as if he had been mad Ps 34.4 of Abraham denying his wife and exposing her to so great a temptation c. And then for infirmities and weakness as to the work it self did not the Lord hearken to Hezekiah his chattering like a Crane and mourning like a Dove Isa 38.5 14. to the Psalmist his crying and broken language when his spirit was so overwhelmed that he could not speak Ps 77.1 4. to the prisoners groans Ps 102.20 to the sighs of the needy Ps 12.5 to the publicans short ejaculation Luk. 18.14 If the Lord will hear the cry of weak ones who cannot speak will he then reject thee whose mouth he hath opened to pour out thy complaint before him But let none abuse this fatherly condescension of our God as to imagine that it is enough and acceptable service to God if we can speak some few words in a dead formal way without all life and sense which is the mad conceit of carnal and hypocritical professors for though the Lord pity his sick children and hear the sighs and groans of a broken and contrite heart yet he will in his wrath break those stony-hearted hypocrits who dare thus mock his infinit majesty with such superficial performances and it would be remembered that though there was no spiritual life and heat in those natural as I may call them sacrifices of Ahab Nebuchadnezzar c. yet there was a proportionable and suitable fervour tenderness and affection in their supplications and complaints in respect of which they had the advantage of formal hypocrits whose hearts such as they are do not joyn in the work and who do not express so much as a natural affection and desire especially while they are asking heavenly and spiritual mercies 6. Let us consider the experience of all the Saints and (q) Da mihi Christianum scit quid dico carnal hearts are not fit judges in a matter which as yet doth not belong to them and therefore no wonder though they have no experience of Gods fulfilling the promises to themselves they not having an interest in them the Scriptures and ecclesiastical history hold out many instances of (r) Hence reverend Mr. Bolton Just for right conf affl sect 1. part 1. â—h 2. having given several instances of its prevalency addeth These are saith he registrated to represent unto us to the worlds end the almighty and wonder-working power of prayer that precious and almost if not altogether omnipotent grace and citeth a passage from Chrysostom De orando Deum lib. 1. Deprecatio armatura est inexpugnalis ac tutissimum nec nunquam fallens muni mentum pari facilitate vel unum repellens militem vel innumerabilia hostium millia remarkable providences in return to their prayers and as for particulars he who would undertake to give a catalogue of them might first go number the sand on the Sea-shore yea there never was one Saint though never so mean and weak who hath observed the works of God and the several steps of providence towards himself but will put to his seal to this truth that the Lord is the hearer of prayers and such as converse with the godly will hear them from time to time admire Gods bounty and care for them and to proclaim his fidelity in answering their prayers though mixed with much weakness and dross and though sometimes through ignorance and impatience they have with Zion Isa 49.14 complained that God had forgotten them yet ere long they became sensible of their mistake and have been forced to confess and bewail their folly and unbelief and to say as there ver 15 16. that though a tender mother could forget her sucking child yet the Lord could not forget his people they being graven upon the palms of his hands As we have the Word of him who is truth it self and cannot lie that he will alwaies hear and give a gracious return to
all the prayers of his honest supplicants which is the foundation of faith so every Saint hath his own experiences which spiritualized sense and feeling may lay hold upon and is there yet any thing wanting for thy comfort and establishment is there yet any of the sons of Zion who dare doubt of the tender love and care of their Father and which is worse who dare give God the lie he may summond all his creatures and put them to it if there be any among them who can bear testimony against his Word O! what an impudent and blasphemous lie were it to say that God had not kept promise and yet this atheisme lurketh in the hearts of too many yea and so much of unbelief as lodgeth in the best so much also of this venom which the old serpent did (Å¿) Gen 3.5 6. spue out upon our first parents and which they too greedily sucked in but after that we have cast out all that poyson and are perfectly purged after that our eyes are anointed and all mists of darkness are dispelled we will doubt no more and complain no more after we are once entered in the light of glory we will then clearly see our errours and mistakes and will proclaim to all eternity the Lords faithfulness in fullfilling all his promises and his bounty and kindness towards us in not granting our foolish and sensual requests nay who did ever hear a Saint on his death-bed when carnal baits and worldly temptations could promise little and furnish no contentment and thus were not able so to allure infatuat and bewitch as formerly who I say was the man that entring upon the borders of eternity durst challenge the Almighty for not accomplishing his promises or who could say that at any time he had called upon God in vain All ages can give their evidences and all beleevers will and must sooner or at length confess that there was never a prayer put up in faith that proved abortive though all our labours and endeavours under the Sun may be fruitless and to no purpose yet prayer will never be as a (t) Hos 9. â—4 miscarrying womb and dry breasts but alwayes proveth that good seed which though it may for a while lie hid under ground yet still yields good fruit for the comfort and satisfaction of the sower What is (u) 2 Saâ—â—â— 22 said of the bow of Jonathan and the sword of Saul is a fit motto of the prayer of faith it never returneth empty And this truth will not be called in question by any except when sense and carnal reason these corrupt judges in the matters of God do sit on the bench and give out sentence But ah our unbelief negligence and estrangedness from God doth deprive our selves and the Church of many mercies and of much matter of comfort to our selves of praise to God and terrour and astonishment to enemies 7. If we consider the many sweet and binding relations which the Lord hath been pleased to undertake towards his covenanted people who are true Israelits and are sincers in their profession if we consider how all the persons of the blessed Trinity are affected towards them what is the love of the Father the purchase of the Son and the work of the holy Ghost our doubting and unbelief will be most unteasonable 1. then is not God our Maker our Lord and Master our Father and Husband c. And will not the infinit Creaator care for his creatures who depend upon him will not the great Lord and Master of heaven and earth care and provide for his honest servants will not the Father of mercies pity his children in the day of their trouble and hear their cry will not the Husband hearken to the voice of the Spouse and grant her desire c. 2. As to the relations under which we stand towards the persons of the blessed Trinity severally (x) Quem enim invocamus Patrem Fratrem Advoâ—atum Quo ausu Patre jubente Fratrejustituente Advocoeto inpellente Quae fiducia Patre promittente Fraire adjurante Advocato testificante Quid petimus baereditatem quam nobis impetravit Fraterconcessit Pater obsignavit Spiritus sanctus Gerhar harm Evang. cap. 149. is not the x Father our father the Son our brother and advocat and the holy Ghost our helper leader and guide and who will doubt of acceeptance welcome and success while his father commandeth his brother inviteth and his guide and counsellour perswadeth and allureth him to come and present this requests while the father promiseth the elder brother and heir reneweth and y confirmeth his fathers grant our leader and assistant doth put that security in our hand and is willing to engage with them in the same bond and putteth to his seal and subscription confirming their evidence and adding his own what place is there left for unbelief doubting and fears Especially if 3. we consider 1. the Fathers love that mysterious love in giving his only begotten Son to death that we might live Joh. 3.16 1 Joh. 4.9 and shall we think that he who spared not his own Son but delivered him up for us will not freely with him also give us what we shall ask in his name Rom. 8.32 I say not saith the Son that I will pray the Father for you for the Father himself loveth you Joh. 16.26 27. I would not have you think that you have no other ground whereon to build your faith (r) By a most emphatick asseveration which to many of the learned appeareth to be an oath as Joh. 16.23 c. but my intercession I will not pray for you to one who knoweth you not and hath no respect to you I will not pray for you as if ye were enemies and strangers neither should ye thus pray for your selves after that ye are reconciled to him through my blood after ye are become children and mutually love and are loved of the Father and me Courteours will confidently draw nigh to their Prince and we have moyen in heaven the King himself loveth us and hath adopted us to the crown and will he withhold lesser mercies and hide his face while we present our requests to him But as the Father doth thus love us and freely give and by covenant dispone to us all that we can desire or stand in need of So 2. the Son hath laid out a price for us and by his blood hath purchased all these things to us and ever liveth to make intercession for us and to apply to us the merit of his death and to put us in possession of all these good things which are the purchase of his blood ah we seldom visit the throne yet Christ is alwayes there we weary in praying for our selves but Christ wearieth not to pray for us our prayers are cold and without life but Christ doth not faint nor grow remiss our manifold iniquities do cry against us but the blood of Christ doth out-cry them And
with from the hand of Herod and to find the severity of a Judge in stead of the love a Father and yet are there not multitudes Ah! how many are there who have the boldness to deal thus with the father of Spirits Who Judas-like with a (c) Every reigning sin is treason and rebellion against the great King and interoretatively Deicide and Regicide and every sinner doth comply and conspire with Sathan and take up arms for him against his Master and Lord. treacherous heart dare offer to kiss him in whom they live move and have their being who is their Father by creation and who offereth unto them and entreateth them to accept of the inheritance of children Such think themselves to be sons and dare call him father though they have the heart of an enemy such have a kind of faith confidence and hope which is nothing but presumption delusion and groundless imagination suggested by the father of lies and maintained and cherished by their own foolish and deceitfull hearts This their faith is not built upon the word it hath not for its warrant thus saith the Lord but only thus saith the murderer and great impostor thus saith the deceiver and our deceitfull and deceived hearts It doth not arise from the Promises as having no foundation there but only from some principles of Sathans Catechism which he carefully instilleth into the ears and minds of his disciples and among the many articles of that anti-scriptural and cursed Creed this to our purpose is one If we have some form of devotion and now and then speak some few words prayer-wayes it 's no matter how we live our prayers will make amends for all God is mercifull and therefore will Sathan say and they upon his word think he will pity his poor creatures and servants and hear them whensoever they cry to him nay such will be ready to apprehend that it were cruelty and injustice to reject such well-meaning supplicants We may not now confute that soul-destroying delusion but what the Apostle said of doubting Jam. 1.7 may far rather be applied to this mad and desperat presumption and confidence Let not such seeure bold wretches think that they shall receive any thing of the Lord though too many be ready to think they shall receive yet saith the Apostle let them not think so or if they do they will but deceive their own souls and whatever for the present may be the dispensations of a common providence yet ere it be long they shall know and be convinced that they received nothing in mercy and in return to their prayers and nothing from the Lord as their God and Redeemer he was better acquaint with the mind of God and did not mistake who said If Iregard iniquity in my heart the Lord will not hear me Psa 66.18 And it was an acknowledged principle that he who was born blind urged against the Jews in his apology for Christ Joh. 9.31 For saith he we (d) Let bold finners consider how gross their delusion must be who contrary to this known truth dare presume and draw nigh in any ordinance without fear know that God heareth not sinners but if any man be a worshiper of him and doth his will him he heareth Neither would the Saints themselves think they were not concerned in this caveat for albeit the Lord will pity them in the day of their trouble and hear their prayers yet if they step aside from the approven path the Lord will hide his face hence the Psalmist having asserted Gods care of his Saints and People and that he would speak peace to such yet he addeth a necessary caution and warning but let them not turn again to folly as if it had been said though they were Gods people his Saints and precious ones who have prayed and wait for an answer yea though they have asked in faith and have met with access and acceptance so that a message of peace is dispatched and is as it were on the way towards them in return to their prayers yet if they should through their folly turn aside from God and in that interim commit some known sin he would recall as it were his former grant and draw back his hand and would not speak peace to them who had made peace with sin Now come we to some positive evidences and marks of the prayer of faith And 1. when the affections are much enlarged when we meet with a gale from heaven filling the sails we may and usually do expect that voyage will prove successfull when God openeth the heart and filleth the mouth with more then ordinary boldness fervency and liberty we readily will apprehend that he purposeth to fill our hands and will not send us away empty according to that word Psa 81.10 Open thy mouth wide but (e) Only he who is said to open the ears Psa 40.6 Isa 50.5 to open the eyes Psa 146.8 and to open the heart whose messenger and interpreter the lips are Act. 16.14 He only can open the mouth to ask aright he only can open it wide both extensively and intensively and make us desire and ask great things greatly grandia granditer ut loquitur August loc cit who is sufficient for such a work unless the Lord put to his hand and I will fill it We may believe he will fill that mouth with songs of praise for his gracious answers which he hath opened so wide in fervent and importunate prayers when we have spiritual boldness in pleading with God we will also have confidence as to the success and therefore these are joyned together and both ascribed to faith Eph. 3.12 We have boldness and access with confidence through faith If the Lord lift up the soul to him if he quicken and inflame the affections with a more then ordinary ardor and zeal we will not readily doubt of our acceptance when fire from heaven thus falleth upon our sacrifice we will be very confident thus Psa 27. we have both Davids fervency and confidence One thing have I desired of the Lord that will I seck after c. v. 4. this was his importunity but then his faith did act strongly and vigorously v. 1.3.5 6. I grant our lusts may add wings to our desires and be as oyl to the wheels and make us very diligent in our pursuit there may be a natural and carnal fervency and importunity which will rather add to our fears then make us in faith rest upon Gods word love and care but the difference may easily appear though we will not now prosecute it because that holy zeal and importunity is 1. spiritual as to the motives and end 2. humble and joyned with much self-emptiness and denial 3. tender of Gods gloty and honour and 4. submissive to his will whileas the natural importunity is 1. carnal 2. proud and selfish 3. careless of Gods glory and interest if it might be satisfied and 4 impatient under a frustration and disappointment
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
provoke God The husband-man must not lye on his bed when he should attend his work and by his prayers expect a good crop the Lord hath not appointed the means in vain and though thou shouldst not trust in them nor distrust God when they are not afforded yet thou must expect the blessing from the Almighty in the use of the means which in his providence he offereth to thee What dost thou pray against sin and dost thou not resolve against it dost thou not fight against it and strive and endeavour to mortifie it prayest thou for grace and dost thou not attend the ordinances and diligently improve the means of grace thy prayers are a provocation they cannot be serious for if thou didst earnestly desire thou wouldst strive and give all diligence that thou mightest obtain wouldst thou have God to help thee who wilt not help thy self nor enter in at the door he hath opened though the Lord stands not in need of thy help and industry yet wherefore doth he put a price in thy hand if thou oughtest not improve it If then thou wouldst have the Lord to be with thee thou must arise and be doing 1 Chron. 22.16 If thou wouldst have the Lord to meet thee with his help thou must be working righteousness Isa 64.5 The Lord hath appointed said (n) Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viâ—tutem posuere dii sudore parandam Menaud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut sis beaâ—us est laborandum tibi the Pagan that vertue should be purchasea by our sweat None can be happy saith another who is not active and diligent though we must pray for salvation yet we must work out our own salvation and give all diligence to make our calling and election sure Phil. 2.12 2 Pet. 1.10 I do not think that there are any (o) Vid. August de haerâ—sib ad Quodvultdeum cap. 37. Euchits or Messalians now a dayes who teach that we should do nothing but pray yet there be too many hypocrits and formal professors who think to come to heaven by their empty cold lifeless and dead prayers who having a form of godliness deny the power of it 2 Tim. 3.5 who cry at the gate but never strive to enter in they seek to enter in but with the lips only and in a lazy formal way and thus they are not able their crying will not do the turn Luke 13.24 It is thought a fault among men to welcom and entertain idle beggars thus they who are the reproach of the Kingdom who have no order nor government and neither fear God nor man are encouraged and encreased and shall the holy one hear and answer those out laws and rebells who have respect to none of his commands and will he fill their hands who will not put to their hands to his work nor do what he requires their negligent yea and stubborn omission of duty will out-cry their prayers yea every command of God which they have presumptuously transgressed will appear against them and plead for vengeance and therefore those who will not work though they be not with him Luk 16.3 ashamed yet may be afraid to beg (p) See reasons for and rules to be observed in the use of the means with prayer at Cob. Treat of pray part 3. ch 4. 5. If the Lord answer our prayers and grant our desires let us return to him the sacrifice of praise this is all the recompence we can make to him unto whom (q) Psa 16.2 our goodness extendeth not and whom we (r) Job 22.2 cannot profit this is all the tribute and revenue the Lord requireth of all our mercies this the meanest Saint may give and the greatest and most glorious Angel can give no more What can David though a King a Prophet and eminent Saint render unto the Lord for all his benefits towards him but to offer the sacrifice of thanksgiving Psa 116.12.17 and the weakest must do no less if God answer thee whosoever thou art whether rich or poor noble or ignoble weak or strong and deliver thee in the day of thy trouble thou must glorifie him Pso 50.15 There is no better theme saith (Å¿) Nam quid melius animo geramus ore promamus calamo exprimamus quam Deo gratias hoc nec dici brevius nec audiri laetius nec intelligi grandius nec ogi fructuosius potest August Aurelio epist 77. Austin for our meditation speech or pen then the praise of God what can we say in fewer words and yet what work is so profitable what should we hear more gladly or think on more seriously And O! saith (t) Haud quicquam ita proprie in terris representat celestis habitationis statum sicut alacritas Deum laudandi Bernard serm 1. in Cantic Nullum referendae gratiae majus est officium quod si homini non referre simile homicidio judicatum est quantum crimen est non referre Deo Ambros orat funeb de fratre Satyro Bernard there is nothing on earth that doth so much resemble the glorious state of the heavenly habitation as to be chearfull in praising God But remember that canticum novum vetus homo malè concordant thy heart must be renewed if thou wouldst sing thâ—s new song Vnto the wicked God saith what hast thou to do to declare my statutes and to proclaim my name and praise Psa 50.16 dare rebells draw nigh to the King and offer to complement him they who hate instruction and cast Gods word behind them would consider what a mockery it is to the Lord if such take his name in their mouth if they draw nigh to him they may fear lest he tear them in pieces ver 17 20. to obey is better then sacrifice 1 Sam. 15.22 Thou must first pay the debt of obedience before thou canst render the tribute of praise who so would glorifie God by his sacrifice of praise must order his conversation a right Ps 50.23 And albeit our thanksgiving doth most directly (u) Ad gratituainom requiritur 1. ut homo acceptum beneficium recognoscat 2 ut laudet gratias agat 3. quod retribuat secundum suam facultatem Thom. 2 2. quaest 107. art 2. in cor officia gratitudinis sunt quinque â— benefici estimatio 2. benigna acceptatio 3. grâ—tiarum actio 4. grata commemoratio 5. repensio seu beneficii relatio quando vicissim beneficium re vel obâ—equio redditur Leonard less de just ar lib. 2. cap 47. dub 1. quomodo autem quibus med is gratitudo in Deum excitanda sit vid. ibid dub 2. sect 13. We will not here canvass the School distinction between praise and thanks as if praise properly did only respect the divine perfections and thanks were relative to some emanation towards the creature or thus we may bâ— said to praise God because of his infinite nature and transcendent excellâ—neies but we thank him for his benefits and his goodness
towards his creatures Nay saiâ—h Rainer Panth. de laude cap. 1. If God be considered according â—o his nature and â—ntity which is incomprehensible and ineffable So we cannot properly he said â—o praiâ—e him but rather to reverence adore and admire him quia inquit secunaum phâ—loâ—ophum optimorum sed aliquid majus melius laude vid. etiam Thom ◠〈◊〉 quaest 9â— art 1. import 1. our sense and acknowledging of Gods bounty and kindness 2 our praising hiâ— name and proclaiming the riches of his grace and mercy yet â—t it doth 3. necessarily infer our obedience and cheerfull walking in all his commandments to which as upon other grounds and titles we are obliged so also upon the account and by way of gratitude So that the evil must also be unthankfull Ah! how many are there who thus (x) The proverb is verified in too many they render to the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requite the Lord Luk. 6.3 We will not speak to this point in the general See the judicious Mr. Gurnall Spir. Aâ—m Part. 3. on Eph. 6 18. Ch. 56. c. only now remember that ingratitude mâ—keth a man become a (y) Ingratus est seminartum scelerum omuium tel us ipsa faedius nihil creat portentum id omnium est habeâ—dum maximum Petr Crinit lib. 2. poem monster Ingratum si dixeris omnia dixeris if ye call me an unthankfull man ye speak the worst and (z) Ingratitudine nibil mali non inest Cicer. ad Attic. 8. nihil amas si ingratum amas Plautus in Persa all the ill of me that can be said Ah! how have Pagans abominated that devil of unthankfulness that seed and seminary of all evil It were easie to fill many pages with their invective declamations against it and shall not Christians much more abhor it and yet alas it is the bane of our profession (a) Quo usque se diffundit gratia eo patet ingratitudo who is the man or woman amongst us that are not highly guilty herein Our mercies are not common and ordinary nor such as the dark candle of nature could discover and let us see and therefore our ingratitude must be the greater and the more abominable but honest Christians will make it their work to lament this evil and will study to abound more and more in the knowledge sense and acknowledgment of the bounty and love of Christ that passeth all knowledge Eph. 3.19 But as to the present case if thou wouldst not have the Lord to hide his face from thee and not (b) Gratiarum cessat decursus ubi recursus non suerit nec modo nil augetur ingrato sed quod decipit vertiturei inperniciem Bern. serm 1. in cap. Jeiu Qui enim de bono tuo gloriam sibi quaerit non tibi quarit hic â—ur est latro fimilis est Diabolo quivoluit furam gloriam tuam hic licet propter donum tuum laudetur aâ— hominibus a te tamen vituperatur qui autem ab hominibus laudatur vituperante te non defendotur ab hominibus judicante te nec liberabitur condemnante te Aug. tom 9. soliloque cap. 15. hear and answer thee in the day of thy trouble be thankfull for the mercies he hath given yea and if thou wouldst not have these quickly removed or else blasted and cursed in the enjoyment if thou wouldst not have thy roses spring up with thorns to prick and molest thee and if thou wouldst have thy comforts stable pure and unmixed and nothing of the wrath and indignation of the Almighty nothing of the curse vexation and venome wrung into thy cup O! then as thy mercies should come by way of return and in answer to thy prayers So let them be received and enjoyed with thanksgiving and used and improven for the honour of the giver 1 Tim. 4.4 5. 1 Thes 5.18 Prov. 10.22 But though providence should smile upon us and men would flatter us in our ingratitude yet what will we do or be able to say in the day of reckoning and account Then as Austin saith We will be found to have been thieves and robbers and like to the devil who sought to steal and rob God of his honour and what will the praise of men and all creature-enjoyments avail us in the day when the Lord judgeth and condems us We will shut up this discourse concerning the qualifications of prayer with an usefull case and question concerning their necessity and how far the want of these or any of them doth nullifie our prayers and hinder their success and acceptance Obj. Ah! will many honest supplicant say if we must pray thus if all these particulars must concur and be required to the acceptable performance of this duty if there must be such preparation before such fervency and importunity in the work and such watchfulness and diligence must follow after wo is me what are become of all my prayers I fear I have never yet prayed aright and O! that I might know whether all these qualifications were essential and necessary and if all be not alike necessary what be those requisits which are more and what less necessary Ans Albeit often such as have least cause to fear are most jealous of themselves and their way yet 1. it's certain that too many prayers are lik water spilt on the ground and like the beating of the air they being as no prayers in Gods account because not such and so qualified as he hath commanded and doth require and there is none of those qualifications we have named which are not held forth and prescribed in the Word of God and which doth not concur to the perfection of the work and contribute to its acceptance and success and therefore it were better with the Psalmist when he was going to praise God Ps 103.1 to stir up our soul and all that is within us to joyn and contribute their help and assistance for the cheerfull and acceptable performance of our duty not separating what the Lord hath conjoyned then to trouble our selves with such a comparison and by enquiring what may be forbo n spared and left undone of that which the Lord hath commanded and required Yet 2. that no tender conscience may be disquieted and that none may go about this duty with terrour and fear which should be performed with so much Son-like boldness and confidence we grant that there are Scripture-grounds and Scripture-instances which with the daily experiences of all Saints do make it unquestionable that God hath heard and will hear the prayers of his servants though they do not punctually observe and reflect upon all these several steps and therefore supposing 1. that thou dost not wilfully stubbornly and purposely omit or slight any part of thy duty 2. that thou hast respect to all Gods commandments labouring to order thy whole conversation aright 3. that thou prayest 1. in sincerity with Hannah pouring out thy soul
13.12 1 Joh. 3.2 CHAP. II. Of the withdrawing of the Spirit of deadness indisposition and wandring thoughts in prayer their causes and remedy ALL our light and strength our activity life and zeal being the fruit of the free Spirit of grace as hath been shown Part. 1. Chap. 9. We not being of our selves sufficient to think far less to do as we ought all our sufficiency coming from God alone 2 Cor. 3.5 If the Lord withdraw his Spirit and if the Spirit of (a) Rom. 8.10 life do not quicken and enable us for our our duty what deadness and indisposition must there be upon our spirit and how unfit and unable must we be for the work of the Lord and for any part of his worship We shall not then here separate the cause and the effect but we not being meer patients but by our folly and unkindness provoking the Spirit to depart yea and not only thus procuring this sad dispensation but also joyning and actively concurring and taking as it were the hammer in our hands for hardning our own heart shutting our own eyes that we might not see and casting water upon the fire that it might not burn we shall enquire after both sort of causes adding some few things for curing and remedying this evil and for our direction whilewe are under this sad tryal Sect. 1. How far the Spirit doth withdraw and why Joh. 6.63 It is the Spirit that quickneth the flesh profiteth nothing Psal 5.11 12. Take not thy holy Spirit from me uphold me with thy free Spirit WE shall not now speak of the case and state of desertion in the general what it is what be its kinds what are the causes what the symptoms and marks what the effects and wofull consequents of that malady and what should be done by way of cure and remedy that were a large field hath been the subject of several excellent (a) Mr. Boltons instructions for a right comforting c. Mr. Goodwins child of light c. Mr. Symonds desert souls case and cure c. Treatises but we shall only meddle with so much of that case as concerneth the present subject and now enquire how far the Spirit doth withdraw his help and assistance from the Saints in reference to their prayers and shall but in a word and very briefly speak to that and to the rest of the particulars in this and the following Sections because they fall in here occasionally and as in the by as also since they very much depend upon the case in the si of which now we cannot speak and the general grounds and purposes which belong to that head As to the first question here propounded how far the Spirit doth withdraw Let us 1. suppose against Socinians Papists and Arminians that the Spirit doth neither totally nor finally leave and forsake any of the Saints 1 Joh. 3.9 Joh. 10.28 29. Jer. 32.39 40. Heb. 13.5 c. 2. From the constant presence of the Spirit we may well collect his constant work and operation there is a necessary influence of the Spirit whereby the Saintâ— are supported and upheld the life of the new man is preserved and the (b) 1 Joh. 3.9 seed of God is kept from corruption and that influence is never denied or withheld from the Saints when they are at the lowest and in their worst and weakest condition when they have been sadly buffeted by Sathan and dangerously wounded by their lusts and after that little of life which yet (c) Rev. 3.2 remaineth in them is ready to die yet there is a secret hand that supporteth them so that they shall never perish Joh. 10.28 But 3. it is more diffâ—â—ult to determine whether as the Spirit alwayes worketh to the conservation of spiritual life So also to its operation acting and exercise and the work of the Spirit as to the former may be called upholding and conserving grace and as to the latter assisting and concurring grace Ans Albeit we did joyn with an (d) Mr. Symonds case and cure ch 4. pag. mihi 36. excellent modern Divine while he thus resolveth this question God never wholly denieth his assistance to a faithfull soul though some degrees of divine help be withheld so that the soul languish in a sort and sink into a state of deadness and auâ—ness yet there is life and that both habitual and actual Gods clock never stanos there is no such deliquium gratae no such swoun of the new man in which all acts do cease though a Christian may do less yet still he doth something and though he may lose some help from God yet not all Albeit I say we did grant what is here asserted yet these actings may be so weak and faint that it will be hard to discern and put a difference between them and our natural motions they may be so cold and liveless as if no fire had come from heaven and as if the Spirit of life had never breathed upon the soul nay though something of the new life and of grace might be discerned in those actings yet we could not assent to what is said by this (e) As the Spirit worketh alwayes to the conservation of spiritual life So it worketh ever to the growth of graces A Christian is over growing yea then when he seemeth to himself and others to stand at a stay yea to decline he groweth alway really though nor apparently nor equally idid pag. 26. Author concerning the constant growth of grace unless by growth he understand no other thing but the bringing forth and bearing some fruit though nâ—ver so small and little but this cannot be the importance of the word while we are exhorted to grow in grace 2 Pet. 3.18 And thus a man may be said to grow while he is lying on his death bed and while he is in the most languishing condition for even then he can elicit some vital acts and bring forth some fâ—uits of life and yet it would be thought a strange paradox to affirm that such were in a (f) And the instance of plants under the nipping blasts of the winter when the fruit and leaves fall off brought by that Author overturneth his conclusion for though then there be a tendency to growth yet there is no acttual growing but a dâ—cay growing condition there is no proper growth but when the habit fountain and principle doth receive an addition and increase But 4. what ever be said as to a total cessation from all acts of spiritual life and to an universal withdrawing of all assisting grace though a Saint under the most dreadfull storms and while he is at his lowest were never such an empty vine as to bring forth no fruit and though at no time he were so far deserted as to have all measure of assistance for every spiritual duty withheld yet there may be a total suspension of influence and assistance in reference to some particular performance and that it may be
himself but alwaies for the good of his honest servants withdraw his Spirit in some measure from these who have not by their negligence or folly procured it they being most regular and exemplar in their walk yet 1. since most usually the Lord withdraws for sin and 2. since we alwaies deserve and may if the Lord would deal in justice with us by our failings provoke the holy Spirit to depart and forsake us and 3. Since the Lords high and holy ends and designs are secret and cannot well at the first view be discerned by us therefore it is alwaies our duty and should be our work when we meet with straitning deadness c which are the symptoms of the Spirits withdrawing to search after our waies and to examin our hearts that if our conscience condemn us not we may be comforted or having found out the cause and the particular sin for which the Spirit hath withdrawn we may repent and forsake it but we would not rest on a superficial veiw of our waies nor because we cannot at the first discern therefore conclude there is no cause in us but let us according to Elihu his counsel to Job say unto God that which I see not teach thou me Job 34.32 Let us impartially deal with our own heart and ask conscience and set it a work let us again ponder our waies and let our enquiry be more particular and of a larger extent and readily we will espie one of the following causes to have procured and brought on this malady and will perhaps be forced with him (o) Tu me non deseris nisi prior ego te deseram August tom 9. sâ—liloq cap. 14. fol. mihi 166. sto say Lord thou didst not leave me till I first left thee And thus we come to the second thing propounded what are these sins for which the Spirit is provok't to withdraw and forsake the Saints and not help them in prayer or any other spiritual performance at least not in such a measure or maner as formerly But it would be remembred that this question must be limited to the fourth and last case viz. when the Spirit doth hide his face for sin and when our iniquities separat between us and our God as Isa 59.2 For in the three former Cases when the Lord for our trial and for high and holy ends known to his majesty doth depart albeit then it be our duty to search and enquire whether by our folly we have procured that stroke that seeing our fault we may amend our waies and how ever we may walk more closely and circumspectly and follow after him while he withdraweth from us yet then no such cause can be discerned and found out because as is supposed the Lord in that dispensation doth not pursue a quarel against us 2. We would distinguish between the comforting presence of the Spirit and his quickning and strengthning presence there may be much life vivacity activity fervency and heart-melting in prayer or any other ordinance when through the want of assurance the Saints may mourn and pour out many a sad complaint before the Lord now albeit both those cases belong to the general head of desertion and have some place here in reference to prayer since our enlargement in that duty doth not a little depend upon and might be much promoved by the assurance of our adoption reconciliation and God's favour yet since there needeth nothing be here added to what belongs to the general case we shall remit that part of the question that concerneth the comforting presence of the Spirit to its own place and now only speak of the causes why the Spirit withdraws his help and assistance especially since the causes and cure both of the one and the other will be found the same and alike if not altogether yet for the most part as the Spirit useth to withdraw his comforting when he withdraweth his quickning presence So what means would be used for recovering the quickning may also prove instrumental for regaining the Spirits comforting presence albeit the one may prevent the other and the Spirit may for a while quicken and assist before be comfort Before we descend to particulars it would be observed that the holy Spirit may be provokâ—t to depart 1. more directly immediatly and by way of affront as when any indignity is immediatly offered to his majesty and holiness or to his work 2. mediatly as it were and indirectly by way of demerit when through our folly we transgress any of the commandments of God and thus more directly sin against him as Law-giver King and Lord rather then as our helper and comforter And here we shall especially speak of the (p) Yet not excluding the second nor denying its-influence in these provocations first sort of causes as being most proper to this place referring the other to the following Section As to the first the Scripture holds forth the unkindness affronts and indignities offered to the Spirit of God under several expressions as of 1. (q) 1 Thess 5.19 quenching 2. (r) Eph. 4.30 grieving 3. (Å¿) Isa 7.13 wearying 4. (t) Ps 78.56 provoking 5. (u) Act. 5.9 tempting 6. (x) Act. 7.51 resisting 7. (y) Isa 63.10 vexing 8. (z) Isa 63.10 rebelling against and 9. doing (a) Heb. 10.29 despite unto the Spirit of grace We will not enter upon an explication of these phrases nor particularly enquire after their importance or diffirence but we may at the first view take notice of some kind of gradation from the less to the greater for the most part if not in all according to the order they are here placed and albeit there must be an inequality for according to the measure and degree of the offence the provocation must be the less or the greater yet all and every one of these indignities in whatsoever degree doth deserve and may justly provoke the Spirit to depart but we shall now only instance some few particulars as being the most ordinary and the epidemical distempers of this generation and we shall name them as so many branches of the first head viz. quenching the Spirit which being most general may well be extended to the several particulars As (b) That we may improve the meâ—aphor and fimilitude used by the holy Ghost fire may be quenched either by with-holding fewel and matter whereon it should feed or by casting water upon it to choak and extinguish it so the Spirit may be said to be quenched either negatively by not cherishing or positively by opposing and abasing his office or work either by omission or by commission 1. Then negatively the Spirit may be quenched these three maner of waies 1. by not opening to him and yielding to his motions thus while Christ came to the spouse door knocking and crying open to me my sister my love my dove my und-filed c. She holds him out pretending trifling excuses for her folly and unkindness why she
otherwise it would then and never till then shall I not be ashamed when I have respect to all thy Commandments Psa 119.6 See Part 2. Ch. 1. and 3. The Lord will not condescend to treat and reason with us till we wash and make our selves clean till we put away the evil of our doings and cease to do wickedly and learn to do well Isa 1.16 17 18. and will he suffer us to plead with him while we are wallowing in the mire and lying in our uncleanness Ah! with what deadness and confusion of spirit must guilty and self-condemned sinners draw nigh to God and what cold formal and heartless prayers must impenitent sinners offer up to the holy just all-seeing and heart-searching Lord But since the honest servants of God will abominat such gross pollutions and by the grace of God are kept from them so that they do not ordinarily easily and habitually fall into and commit such sins and if at any time they be thus surprised yet will not lye in that puddle nor add impenitence unto their back-sliding the wicked one is not permitted thus to touch them 1 Joh. 5.18 therefore they should not think it enough that they are preserved from these conscience-wasting iniquities but should also carefully watch against those sins which are not so easily discerned nor much observed by too many and which are reputed to be rather infirmities then transgressions and the result of humane frailty rather then the venom and sting of the serpent in our bosom yea the Saints should especially guard against this sort of sins as being most exposed to such and in greater danger to meet with temptations that way Sathan knowing that for the most part it is in vain to tempt them to gross and scandalous iniquities and thus being more ready to fail and stumble where least hazard appears as 1. spiritual pride arising from our Christian priviledges and enlargement of dutits c. We will not insist on the aggravations of this monstrous as I may call it sin how unlike is the fruit to the root from which it springeth can darkness be occasioned by light and shall our graces become fewel to feed our pride Ah! remember that God in a special maner is engaged against the proud he will resist them (o) Vid. Leigh Crit. See in vec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is as it were set in battel-array against such Jam. 4.6 1 Pet. 5.5 O Christians do not thus lift up your selves lest God lay you low and while ye elevat your selves above others ye become as barren mountains exposed to tempests and storms it is to the plain valleys that God will be as the dew making them to bring forth fruit as the vine and to cast forth their roots as Lebanon Hos 14.5.8 compared with Jer. 31.18 19. There be many sower grapes which this wild Olive yieldeth from whence proceedeth 1. ostentation 2. affectation 3. singularity 4. contempt 5. censoriousness 6. rigidness and unmercifulness 7. untractableness stubborness and stifness of spirit c. these and such like cursed branches do spring from the root of ambition and pride and shall we think it strange if the high Lord who hath respect to the lowly know the proud afar off Psa 138.6 2. The Saints are in hazard to provoke the Lord by the sins of their holy things their dallying with duties and ordinances their formality sloth and doing the work of the Lord negligently and superficially c. See the causes of the Spirits with-drawing Sect. 1. 3. We come now to these causes which do as it were formally indispose and of themselves steal away the heart and make it unfit for a communion with God in any ordinance Such as 1. Earthly-mindedness if thy heart be too much let out upon the creature it will be straitned towards God the (p) Vid. Calv. in sphaer pag. mihi 228.616 Muler inst astr lib. 2. cap. 3. Moon must be ecclipsed when the earth is interposed between the Sun and it our Moon hath no light of it self whatever be said of that great Luminary in the heavens and therefore when the world goeth between and intercepteth the beams and influence of the sun of Righteousness what darkness and deadness must cover it's face Ah Christian dost thou not find the world to be the devils opium whereby he stupifieth the heart and indisposeth it for a communion with God when we live too much upon the world and suffer it to take up so much of our time strength and affections we are unfit to walk with God Ah! doth not our sad experience teach us that hardly can we get our hearts drawn up to God after an adulterous embrâ—cement of the creature if a Saint but bow the knew to the worlds trinity and cast a greedy look on pleasures honours and profits this as it will provoke the Lord to jealousie So it will steal away the heart and if these lovers once take possession there they will hardly be gotten driven out 2. Want of awe and reverence makes us careless in our approaches to God and makes the Lord to hide his face The (q) Apud Persas ut venerabiliores reges essent à vulgi conspectu se re movebant peccaro eopiam suo populo faciebant ne sa miliaritate frequentiae vile ceret regia majest as Greg Theolos de repub lib. 8. cap. 3. § 4. Persian and (r) Quod etiam à Parthis uâ—urpotur apud quos reges in ponâ—ralibus regiae oeclusi sub spetie majâ—statis delitescunt Alex. ab Alex gen dier lib. 5. cap. 14. Parthian Kings to shun contempt and that they might be the more honoured did keep a distance and were seldom seen but once or twice a year if the child forget to keep a due distance the father must not smile and dandle it as formerly then nothing but austerity and frowns that the unmannerly son may learn no more to abuse his fathers kindness and if we will not acknowledge the greatness of God it is justice with him to make us find his hand hence the Apostle while he exhorteth to reverence and godly fear representeth God as a consuming fire Heb. 12.28.19 See Part 2. Ch. 2. Sect. 1. Ah! shall the reverence and respect we bear to a meet man make us watch over our thoughts and take heed to our words while we are in his presence and shall we dare to speak to him with whom is terrible majesty and suffer our hearts to wander If the Lord did only punish this contempt by his withdrawing and going away from us and who would not turn his back upon him who did not more prâ—â—â— and value his presence what coldness and deadness must seize upon our hearts and this our voluntary deadness slowing from an irreverent and aweless frame of spirit is justly followed with a penal desertion which must be accompanied with a further measure of deadness and irrevereâ—â—â— 3. Hypocrisie and want
of sincerity a dâ—uble minded man is unstable in all his wayes Jam 1.8 and albeit this evil be in part cured in the Saints yet it may so far prevail upon occasion as to keep the heart from fixing and being serious at it's work there can be no constancy not fervency where there is not sincerity and hypocritical heart must be a (Å¿) Hos 10.2 The Hebrews hold out an hypocrit as having two hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cor cor 1 Chr. 12.33 Psa 12.2 c. Hence also with us hoâ—is called a double minded man divided heart and while that prevalleth we cannot seek the Lord nor call upon him with the whole heart and so much of the heart as doth not concur in the duty must be otherwayes employed and divert the mind hence wandring thoughts deadness c. 4. Want of feeling and sense of thy wants and indigence when the poor man is pinched with famine and his empty stomach sets him a work with what seriousness and importunity will he cry and beg but if he be full or forget his misery he may fall asleep or become remisse in asking When Laodicea fancied her self to stand in need of nothing she would not go to the market to buy hence Christs warning and counsel Rev. 3.17 18. the (t) Pro. 27.7 full soul leatheth the honey-comb but to the hungry every bitter thing is sweet O! come not to Christs door till thy hunger send thee thither thou canst not feelingly nor seriously ask neither wouldst thou prize the mercy though thou dâ—dst receive it unless thou be sensible of thy indigence and need 5. Diffidence and distrust 1. if we distrust Gods care and providence in governing the world and minding his people in all their straits and difficulties we will readily seek to help our selves and run to the creature for a supply or if we seek to God but for the fashion in a careless and formal maner those who expect little from God will not be very serious in their addresses to him Iob 21.15 2. Distrust of Gods fidelity in fulfilling the promises to hear and answer our prayers we will be heartless at work when we expect little success advantage or reward they who begin to doubt and with them Mal. 3.14 to ask what profit is it to follow the Or finances of God will be ready either with him a King 6.33 to say why should we wait or call upon him any longer or else with Papists and Formalists to rest on the outward performance without life and heat and to think any sort of performance enough and too much our diffidence and distrust will be followed proportionably with so much despondency deadness want of life activity and fervency in our work faith saith (u) Mr. Gurn loc cit ch 6. pag. 565. one is the back of steel to the bow of prayer which sends the arrow with force to heaven where faith is weak the cry will not be strong he that goeth about a business with little hope to speed will do it but faintly he works as we say for a dead horse the less we hope the less we endeavour See Part 2. Ch. 2. Sect. 2. 6. Excess and surfeiting when the soul is full and glutted it is not fit for bodily far less for spiritual exercises therefore if ye would watch unto prayer ye must be sober 1 Pet. 4.7 If we would not fall asleep at our work let us use the creatures with moderation and sobriety and beware of drunkenness and gluttony 1 Thes 5.6 7. But as there is a bodily so also there is a moral surfeiting and over-charging mentioned and joyned with the other Luk. 21.34 when the soul is drunk with the (x) See Cause 1. cares of this life it will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word is Luk 12.29 it will become like to a wandring meteor now up now down and unfit for any spiritual employment wordly cares will choak good motions and mar the work these thorns will over-top the good seed and not suffer it to grow Mat. 13.22 periclitatur pietas in negotils the world eats out our zeal and exceedingly blunts and takes off the edge from our spiritual affections if we look up to God we will find that heavy clog and (y) Heb. 12.1 weight to beset us and presse us down and hardly will we get that burden casten off when the soul is drowned in the world how can it mount up as on eagles wings and a scend to the throne The world is Sathans bâ—rdlime if we stay too long upon the earth he will readily catch us and cut off our wings if our chariot drive too far in the mire it will leave the wheels behind when we come reeking and sweating out of the world we will find our spirits to be spent and that we have no strength for doing the work of the Lord nay the world will not thus part with us though we would leave it for a while yet it will follow us and cry after us and thus interâ—upt divert and disturb us while we would look up to God and therefore if we would pray affectionâ—â—â—y and fervently we must be carefull for nothing as prayer is a remedy and should come in the place of immoderat excessive and distrustâ—ull care So it is inconsistent wâ—th and cannot be to purpose performed when that is hence the opposition Phil. 4 6 Prayer as (z) Melch. Adam in vit Luth pag. 139. Lucher said is hirudo cararum the leeches that should suck out our cares but alas there is no such venom and distemper in the spirits of many as killeth these leeches and will not suffer them to enter our cares do choak our prayers and in many are so excessive and incurable that they will not admit a remedy 7. Lasciviousness wantonness and a spirit of lust will take away the heart and indisoose us for spiritual duties Hos 4.11 If Sampson fall a sleep in Dalilahs lap she will betray him to the Philâ—stins and he may lose both his sight and his strength and if he (a) Judg. 16.20 essay to go out as at other times before and to shake off his fetters he will find they are now too strong for him when that strange fire burneth in the heart the smoak thereof will defile our sacrifices and its flame wiâ—l eat out the fire of the sanctuary which is of a heavenly descent 8. (b) Sathan desires to fish in troubled waters he no sooner espieth any distemper in the affections but be is in readiness to joyn with it and to ad fewel to that fire Discontent with our condition family (c) Inter jurgia lites Precibuâ— non est locus contention anger wrath jealousie grief fear and whatever excess and distemper in the affections and passions of the soul when these are out of order and raise tumults stir up confusion and make a noise in the heart how will they disturb and distract it
to open the gates of heaven Hence the exhortation to pray alwaies Luk. 18.1 2 Thes 5.17 c. importing at least that there should be no such intermission of prayer as may occasion deadness and indispose us for that duty 13. A giving way to a slight lazy dead and superficial performance of this solemn duty if we accustome our selves to do the work of the Lord negligently we will find no small difficulty to scrue up the pins and to bring the heart in tune again weak acts (h) Aliqui actus ab habitu procedentes diminumt ipsum ut pote cum neglig enter fiunt apud Thom. 1 2. quast 52. apt 3. in 〈◊〉 weaken the habit and principle and beget an inclination to do remisly and negligently or rather an impotency and inability to act (i) Ahorse that is used as mili orio carri burdens is not fiâ— for a journey be is so used to a slow pace that he will not leave it vigoriously and to purpose the sluggard will not purchase a meal by his work our lazy spiritual performances as they cannot procure So neither do they bring with them meat in their mouth whereon the soul should live they bring with them no heavenly in fluence and thus the new man for want of daily refreshment must become (k) We wil not now at any length debate the question concerning the growth and decay of grace with learned Mr. Ford affirming that no gracious babit can properly be said to grow or decay but only in respect of the acts that flow from it in that it may be clogâ—ed and obstructed as to its operations But remove these obstructions and grace will act as vigorously as ever it did Spir. of Adopt cha 43 pag. 499. We having here supposed as we thought with all Divines and asserted the contrary we shall only ad some few particulars in a word for preventing such a mistake And 1. that the great School-man Suarez professeth that he never read any Divine who affirmed that the habits of grace were so indivisible that they could admit no growth or decay yea or who durst deny that actually and de facto they did not grow and encrease Suar. de grat lib. 9. cap. 2. sect 3. Hence he doth not dispute but supposeth that in every grace there is a sufficient latitude of degrees within which as it may grow So it may decay ibid. lib 11. cap. 8. sect 1. It s true the popish Schoolmen albeit they plead for the growth of grace yet deny that actually there is any partial decay of it but upon such grounds as all orthodox Divines will abominate viz. Because all and every mortal sin doth not diminish but totally destroy and remove grace and venial sins as they do not abolish and take away So neither can they weaken and diminish the habits of grace Thom. 2 2. quoest 24. art to in corp Bannez in loc Suar loc cit Dur. alii in 1. sent dist 17. Lugo de fid disp 16. sect 4. Becan de chari cap. 22. quaest 6. But laying aside that vain distinction of mortal and venial sins and that opinion concerning the Saints apostacy none of them wiâ—l deny that grace may as truly be said to decay as to grow vid. Suar. loc cit lib. 9. cap. 2. sect 24. In gratia ipsa non deest latitudo graduum ratione cujus possit successive amitei ac prius minui quam omnino pereat nibil ominus tamen ex defectu causarum corrumpentium c But 2. to speak to these severally and first as to the growth of grace the Scripture is most express in several places this the Father of the possessed prayed for Mark 9.24 this we are exhorted unto 2 Pet. 3.18 Secondly if we come to particulars may not â—â—ith hope love c be encrealed and why do we use the means if our state be not be tered thereby and why do we trade any more if our talents do not multiply and encrease by a right and diligent imp ovement of them Thirdly shall not grace at length be perfected aed is it not now on the way to perfection and shall we imagine that there is no progress made in that way c. 2. As to the decay of grace through the withdrawing of the Spirit because of our negligence and folly 1. if Adam lost a greater stock as all grant albeit the learned Dr Twisse doubts whether or not he lost all grace vind grat pag. 751. why may not we who are weaker loss a part and some measure of ours Hence our Divines while they are pleading against the total and final apostacy of the Saints affirm that the perseverance of the Saints doth not flow from their own strength or from the nature and measure of grace they have received but from the fâ—â—e promise decâ—ee and appointment of God and the custody of the Spirit si fidem spectemus quoâ—d naturam suam amitti potest perire sed si c. Perkin de praedest libâ—â— err 8. â—ect 5 vid. etâ—am Twis in sect 4. It s true that according to the tenor of the covenant of grace the Jewel cannot totally be lost the seed of God must remain 1 Joh. 3.9 gracious habits cannot be lost saith Perkins secundum esse yet they may be diminished secundum gradam aliquem yea if we look upon them in their own nature or in relation to us they may altogether perish or decay ipse habitus inquit Perk loc cit sect 10. sive potentia fidei per se amitti potest sed propter gratiam confirmantem non perit fides secundum esse sed minuitur secundum gradum aliquem hinc sequitur posse minui communionem cum Christo sed non posse solvi unionem 2. If in different beleevers there be a different measure and degree of grace some being weaker some stronger why not also in one and the same subiect and why may not a strong Saint by his fall lose some of his strength and become weaker and why did David complain that his bones were not only weakned but as it were broken Ps 51.9.3 Why was the Church of Sardis exhorted to strengthen that which was ready to die Rev. 3.2 if their graces were not on the decaying hand I willingly grant that as the habits of grace are not produced by our acts So neither are they physically and efficiently encreased thereby or thus diminished by the contrary acts of sin yea the very Jesuits do affirm the same which also is aâ— some length confirmed by Jo. de Lugo de fid disp 16. sect 4. where also he sheweth the difference as to this point that is between natural and gracious habits sect 77. vid etiam Suar. de grat lib. 8. cap 4. but the Spirit being provokt to depart and withdraw his influence proportionably to his departure ob defectum causae conservantis and this decay of grace usually is accompanied with an obstruction of that little
to work he would delay no longer nor suffer such an opportunity to slip he would not choak the breathings of the Spirit but instantly runs to the throne and we have his prayer to the close of that Psalm enlargement of the affections sweetness and delight in any ordinance use to accompany and be the fruit of meditation Ps 23.6.5 Ps 104.34 And this was the course which the (q) 2 Sam. 23.1 sweet singer of Israel used to take when he found his harp to be out of tone Ps 77.5.12 Ps 143.5 c. Not as if ejaculatory prayer might not be intermixed with our meditation for alone we are too weak to wrestle with a dead heart a cry to heaven will bring help from thence this is (r) Vid. Prest Saints exer serm 2. said to have been Luthers practice and which from his own experience and the success he had met with he pressed on others and this seemeth to have been David's custom also before he prayeth for quickning we read of his meditation Ps 119.148 149. But whatever be our carriage while we are employed in the work of meditation Yet 3. We would seriously and solemnly beg of God his quickning Spirit and bemoan the deadness of our heart saying Lord I dare not I may not stay away and I am afraid to draw nigh to thee I must speak and I know not well what to say I miss my leader and guide and what am I but a poor blind guilty sinner Lord pity me and help my infirmities Lord (Å¿) Psa 119.159 quicken me according to thy loving kindness (t) Cant. 4.16 Awake O north wind and come O south and blow upon my garden that the spices thereof may flow out let my beloved who hath for a while withdrawn return unto his garden and eat his pleasant fruits (u) Isa 51.9.11 Awake awake put on strength O arm of the Lord awake as in former time that sorrow and mourning may flee away (x) Cant. 1.4 Draw me and I will run after thee (y) Psa 51.12 Restore unto me the joy of thy salvation and uphold me with thy free Spirit and in your complaint bewail more the loss of the quickning and assisting then of the comforting work of the Spirit and be more afflicted because ye cannot serve God better then because ye find not that sweetness in his service which formerly ye have felt Ah! let us not be so much affected with our own loss as with the dishonour done to God by our empty and formal performances especially since we may well spare for a season the consolations of the Spirit but his help and assistance is necessary a child of light may for a time walk in darkness but he cannot live nor move without his leader and guide and unless the Spirit of life do breath though insensibly upon him You will say my loss is thus greater then I can be sensible of O! when I remember my former enjoyments while the beloved brought me to the banqueting house and his banner over me was love when he stayed me with flâ—gons and comforted me with apples O with what delight did I then sit down under his shadow and how sweet was his fruit to my taste Cant. 2.4 5 3. Such ar never tasted the honey-comb know not its sweetness O! but its a (z) Miserum est fuisse beatum sad thing to have been once happy Ans O! that the world knew and had once tasted the comforts of the holy Ghost I might ask with Eliphaz are the consolations of the Almighty smal and of little account with thee Job 15.11 But alas few are acquainted with and do experimentally know and therefore few value and prize this hidden manna And as for thee O disconsolated Saint though thou hast reason to lay to heart thy loss yet thou shouldst not idol ze thy comfort though spiritual and terminated in God thou should not prefer the gift to the Giver and the tokens and pledges of love to thy beloved his honour work and service 4. Then observe the frame of thy heart diligently and take notice when the Spirit manifests himself and when he withdraweth else 1. thou canst not prize his presence nor thankfully acknowledge his bounty and kindness and thus wilt provoke him to depart if we forget to give God the glory of his mercies if we take no notice of what he hath done to us and if we sacrifice to our own nets its justice with hm to draw in his hand 2. If we do not observe when he goeth away and are not affected with this desolate condition this will provoke him to stay away and to depart further 3. If we observe not when deadness first seizeth upon us and wandring thoughts interrupt Gods service we will not strive against this evil nor seek after a remedy and thus the disease will continually encrease and become the more incurable O! let us not then become secure and negligent let us often look in to our hearts and review our work and let us under the greatest enlargement say with him 1 Chr. 29.14 Who am I that I should be able to offer so willingly all things come of thee and of thine own have we given thee let us then be 1. the more humble 2. the more thankfull least by our pride and ingratitude we provoke him to depart by whom only we have access liberty and strength and without whom none can so much as say seriously and with a believing heart that Christ is Lord Eph. 2.18 2 Cor. 3.5 6 17 18. 1 Cor. 12.3 3. Let no former enlargement in duty make thee go in thy own strength but in all thy approaches to God lean to him who only can strengthen and establish thy goings thy vine will not bring forth fruit unless it lean to this wall Psa 119.116 117. 4. So soon as thou observest any decay of life and activity lay it to heart be humbled for it strive against it and complain to God of it if thou suffer deadness by little and little to creep on it will turn to a habit which will hardly be shaken off principiis obsta remember Solomon he suffered his heart to be stollen away by his strange wives till at length he built high places to the abominations of the heathen yea and some think that he sacrificed to them 1 King 11. The longer thou delayest to return thou wilt depart the further from God but if we did call our selves to an account after every prayer and performance and did judge our selves for every wandring thought for our deadness and negligence in doing the work of the Lord what a notable mean might this through the blessing of God prove for the remedying these evils what we daily observe with a mourning eye we will watch against and will not readily commit but when we forget and do not lay this evil to heart it must continue and may daily grow worse and worse And thus 5. Let us
commend this practice which yet did very much evidence their zeal offered themselves to the flames and though thousands from day to day did suffer yet the number of professors did daily encrease The (i) Sanguis martyrum semen ecclesia ashes of the Martyrs becoming the seed of the Church many strangers did then come in who seeing the zeal and courage of Christians joyned with them in their sufferings owning Christ and his Gospel in these cruel and bloody times but alas how few in our dayes would abide the tryal a little storm would make the multitude of professors to renounce and disown their old Master with whom they resolved to stand but not for him to fall and shall we make such our copy and think it enough to do as they do A third direction is this converse with the Saints their company and society may be very quickning it s not good for the sick to be alone the company of friends may then be very usefull comfortable and refreshing but especially dead Saints may be profited by the society of their living brethren spiritual conference flowing from sincerity experience sense tenderness c. is very quâ—ckning and enlivening (k) Ferrum ferro acuricur as iron sharpeth iron So the Saints the countenance of their friends Prov. 27.17 How did the hearts of the two disciples going to Emaus burn within them at Christs heavenly discourse Luk. 24.32 Nâ—y the Spirit of God may come upon a (l) 1 Sam. 10.10 Saul when among the Prophets such may find a temporary work upon their heart and shall a Sâ—int among the Sâ—ints meet with no heavenly impression When they that feaâ—ed the Lord spake one to another the Lord drâ—w â—igh and hearkned and would he come without a blessing Mal. 3.16 While the Disciples were communing about Christs sufferings himself drew near and met them Luke 24.15 and he will never be far from those who are thus employed and such while alone shall not as he said of himself John 16.32 be left alone his spirit will come and visit them Mat. 18.20 When Christ is the subject of our conference he will be an associar and assistant Ah! that Saints now a dayes should be such strangers to this promâ—sing exercise and this is one and not the least of the causes why the Saints of old did so far exceed us in zâ—al activity life and tenderness they could scarce meet together and see one another in the face without a word concerning their beloved but how do we blush to speak of maters of soul concernment lest we should be judged to be hypocrites singular busie-bodies and I know not what I will say no more now but there will be found to be here a mutual causality when Christ is near the heart he will not readily be far from the mouth and again the lips will affect the heart and heavenly discourse will make an impression there 4. Attend the ordinances of life diligently as faith (m) Rom. 10.17 cometh so it is strengthned by hearing though private ordinances must not be slighted yet a special blessing may be expected on Word Sacrament and the publick Ministry our graces comforts strength activity and enlargâ—ment are all conveyed through the same channel and if the Word could beget a flash of joy in Herod Maâ—k 6.20 if it could quicken and as it were soften that flinty heart will it not make a more deep and lively impression upon a (n) Ezek. 11.19 heart of flesh If the Word can thus beget heat where there was no fire will it not far rather blow up those coals which are already kindled 5 If we would be fervent in spirit let us not be slâ—thfull in business Rom. 12.11 Though we must be carefull for nothing Phil. 4.6 yet we must not be idle and negligent he who will not work should not eat 2 Thes 3 10. Immoderate excessive and distrustfull care choaks the spirit as too much oyl the flame and yet moderate care in the faâ—â—hfull discharge of our particular calling is a notable help against sleep and drowsiness and a preservative against infection as in the body the humours will putrifie without motion and will beget dangerous diseases So the faculties of the soul when not imployed will contract rust and become unfit for action and when they are not set a work either in religious exercises or the duties of our calling Sathan will readily improve the occasion and imploy them in his (o) Nihil agendâ— homines mâ—le agero diâ—cunt work an idle man tempts the dâ—vil to tempt him Idleness as (p) Oâ—ium pulvinar Satanae 〈◊〉 alesicii principium apud Râ—us sym inter part 1 sym 53. Otia dant vâ—tia 〈…〉 one saith is Sathans reposing beâ— and the mother of all wickedness Ah! this in great part is the cause both of the outward and spiritual poverty of many in this Land who being askt as Iosephs brethren were be Pharaoh 2 Gen. 47.3 What is your occupation could return no other answer but that they were Gentle-men as if by their birth they were licentiated to be idle and to follow no calling or occupation yea and as if a calling would be a reproach to them and a disparagment to their ancestors and education whileas truly and according to Aristophanes his verdict a (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoâ—han apud Reuâ— loc câ—â— life of idleness better becometh beasts then men and as (r) Ego inquit Cyrus Xenophonteus arbitror decere principem ante ire subditis non vita deside laborum experte sed eo quod ribus provideat laboresque lubenter subeat Reus ibid symb 30. Cyrus said it is more noble and Prince-like to excell and go before others in activity diligence and pains then in sloth idleness and luxury And O! if such would consider that idleness was one of the crying sins of Sodom Ezek. 16.49 Time is too precious a talent to be hid in a napkin and being once past cannot be recalled are potest nullo perbreve tempus emi no gold nor money can buy and redeem it Thus you see how ye should prepare for and come to the work now let us add some few directions which may help to quicken us while we are at the Throne 7. Then limit your heart to the duty and (Å¿) Now labour to put in practice that resolution of which direct 5. arrest it at the present work lift up your heart to God and settle it upon him suffer it not to look down to the world or gad about lay a restraint upon thy vain roaving and unstable mind repelling without dispute and inquisition every suggestion and impertinent thought not asking whence or for what it came yea though upon the mater and otherwise it were never so good and necessary yet reject it then with indignation as being unseasonable and coming to interrupt thee while thou art speaking to the great King Albeit such pretended friends
may come and get access at another time yet now thou art better imployed and must not be diverted by such shameless and unmanerly intruders who dar trouble and molest thee so unseasonably and therefore say to them but do not stay to debate with them what Nehemiah said to Sanballat and Geshem I am doing a great work so that I cannot come down why should the work cease whilest I leave it and come down to you Nehem. 6.3 Such a holy severity and contempt must you express towards every thing that would interrupt you in the work of the Lord it must be a temptation though perhaps coming from Sathan as transformed into an angel of light O! consider the weight and importance of the present business and work and that will keep thee from dallying with this ordinance will any man be so mad as to suffer his mind to vag and be diverted with trifles or by casting an eye on every in-comer when he is pleading before an earthly King for his life and state which he hath forfeited by his folly and rebellion and is it not so in this case nay thou hast far more lying at the stake thy life thy soul and incorruptible inheritance thou must pray or perish and thou must so pray as to prevail or thou must go to hell and be tormented for ever and ever what Moses said of the words of the law Deut. 32.47 may well be applied to this ordinance It is not a vain thing for you because it is your life Hence there must be that holy dispair impatience and violence against every thing that stands in the way to hinder us in this work that importunity fervency yea and impudence we spake of Part. 2. Chap. 2. Pag. 447 448. 8. Remember the greatness goodness all seeing eye yea and severity of him with whom we have to do 1. should not his greatness and excellency make you afraid to dally with his work and should not his dread fall upon you in your dead formal and irreverent approaches to him that I may apply that to our speaking to God which Job said of his friends speaking for God Job 13.11.7 2. Should you not fear him and his goodness Hos 3.5 should not the tender child take heed that he do not dishonour and grieve his kind father 3. should not his (t) Deus est sphâ—era cujus centrum est ubique circumserentia nusquam enter praesenier Deus oiâ— abique potenter presence his inspection and all-seeing eye stir us up to greater attention and reverence then the eye of all the creatures and yet how would we blush and be ashamed to utter such impertinencies before men especially to a King or some great person which many a time we have vented in prayer to God yea how would we loath and abominat our selves if we did but think that the Saints on earth were acquainted with that deadness formality and these wandring and sensual thoughts which we have often entertained while we came before the Lord and yet we do not consider that the high and lofty one who inhabiteth eternity doth search the heart and try the reins to give every man according to his waies and according to the fruit of his doings that every creature is manifest in his sight and that all things are naked and opened unto the eyes of him with whom we have to do Jer. 17.10 Heb. 4.13 But if neither his greatness nor goodness his presence nor all-searching knowledge can prevail with thee yet remember his holiness justice and severity with him is terrible majesty he is excellent in power and in judgment and in plenty of justice therefore saith Elibu do men fear him Job 37.22 23 24. The wrath of a King is as the roaring of a Lyon Prov. 19.12 but what is the wrath of all the creatures in respect of the indignation of the Almighty Who knoweth the power of his anger who turneth the children of men to destruction and carrieth them away as with a flood Psa 90.11.3 5. who may stand in his sight when once he is angry Ps 76.7 he is of purer eyes then to behold evil and cannot look on iniquity Habak 1.13 he will not be mockt with our bablâ—ng our cold formal and empty performances O! let us then draw nigh to him with reverence and godly fear for saith the Apostle our God is a consuming fire Heb. 12.28 29. O! that bold secure and presumptuous sinners would (u) Dan. 6.26 tremble and fear when they come before the great God that they become not as stubble and chaff to feed the devouring flames of his indignation to all eternity 9. Use such a gesture as thou findst most helpfull to raise thy heart and stir up thy affections and which expresseth that reverence and sense of thy distance which becometh such a poor (x) Isa 41.14 worm when it draweth nigh to its Maker here I grant thou art not limited for 1. we will find the Saints to lift up their eyes to heaven thus David Ps 123. 1. Ps 121. 1. Ps 141.8 yea and our blessed Saviour Job 17. 1. Joh. 11.41 Secondly sometimes to cast down their eyes and smite the breast as the Publican Luk. 18 13. sometimes to hold up their hands as Moses Exod. 17.11 and this seemeth to have been an usual custom from 1 Tem. 2.8 Thirdly sometimes to stretch forth their hands as 1 King 8.22 Exod. 9 29. Ps 88.9 Fourthly sometimes to kneel down as Act. 7.60 Act. 9.40 Act. 20.36 Act. 21.5 yea our blessed Lord Luk. 22.41 Fiftly sometimes to fall on their face as the Leper Luk. 5.12 and Christ himself Mat. 26.39 Sixthly sometimes to stand Mark 11.25 Luk. 18.13 Seventhly sometimes to lie as dying Jacob. Gen. 48.2 and sick Hezekiah Isa 38. 2. Yea eightly and sometimes to sit as wearied Elijah 1 King 19.4 c. And in this variety thou mayest make choice of that gesture that is most subservient to the present disposition of thy body and for enlarging the affections which may be different not only as to divers persons but also as to one and the same man at divers times and occasions only let me from experience intreat that thou would beware of such a gesture as may press the vital spirits or may dispose the to drousiness when we hing down the head or suffer the breast to lean to any hold we will find the soul because of its sympathy with the body in this state of union and conjunction not to be so free active and sit to be employed in the work of the Lord. Ah! do not many in their families use such a gesture as doth speak their dis-respect and want of reverence and it s too ordinary in publick for one and other in the time of prayer to lay themselves down or so to lean on their dasks as if they purposed to take a sleep ah is this the reverence and godly fear with which ye should serve your Maker and Judge would
Luke 11.13 Let none then pretend his unfitness and indisposition as a cloak to cover his negligence and unwillingness but the less our strength fitness and ability is we had need be the more busie and diligent the Apostle 2 Tim. 1.6 useth an excellent allusion while he exhorteth Timothy to stir up whether the (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gift or grace of God was in him neither of the two I think should be excluded both being very needfull in the discharge of his ministry to which that exhortation mainly relateth the word c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifying to blow up the fire that is buried under ashes And thus as it were to give and restore again life to that which seemed to be dead and thus the words of the exhortation are general and though spoken to Timothy who had a large measure both of gifts and graces yet are applicable to all the Ministers of the Gospel yea to all Christians every one having received mo or fewer talents and some measure as of grace so of gifts and thus we may to our point from thence collect that every one is obliged to stir up and diligently improve that measure of strength he hath and the weaker and less the measure be there is the greater need of diligence it were foolish to say because the fire is weak and seemeth to be dead and extinguished that therefore it were needless to blow the coals nay but the weaker it be there is the greater need of blowing and that without delay lest in the interim the little spark die and go out it were our wisdom then so soon as we perceive deadness to seize upon us to stir up our hearts and to blow upon the coal lest our deadness become universal and remeedyless a candle when first the flame is blown out may with little difficulty be blown in again which after a little delay will become more difficult and then impossible Hence we may see how foolish and unreasonable the children of men are in their pleas and excuses for to (d) And thus may be a seventh argument against those dreamers who dar plead for the omission of duty in the case of unfitness and indisposition say we should not go to God till we find the heart quickened and enlarged what else is it but to plead that we should not use the means till we have obtained the end For is not prayer and meditation a most notable mean to quicken a dead heart and to beget familiarity boldness and confidence the Lord hath not deprived us of the means for removing that sad stroak and should we not use them and if we will not we may fear that sad threatning against Laodicea while in the like case Rev. 3.16 Because thou art luketwarm I will spue thee out of my mouth Such a temper is very loathsom to God he cannot endure it and shall we rest in that state and be at no pains to be rid of it but if we will not awaken and stir up our own hearts if the Lord mean to do us good he will put the spur to our dull sluggish spirits and shake the rod over our head and send out some one or other storm to alarm us and were it not better to prevent such a rough messenger Ah! how should we fear that curse Ier. 48.10 when we do the work of the Lord (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Kal ejoculari in Pihel eludere quasi aliquem arous fallacis more excuiâ—re è spe sua Mercer in rad If our hands slâ—ck and if our work prove as a deceitfull bow the hurt will redound to the archer negligently O! if we were sensible of our danger and were more humbled for offering to the great King a corrupt and vain thing Mal. 1.14 I will be sanctified saith the Lord in all that draw nigh to me Lev. 10 3. If ye will not stir up your selves to sanctifie him in his Ordinances he will sanctifie his great Name and vindicat his Glory in your just punishment as there he did in the destruction of Nadab and Abihu he will not hold him guiltless that taketh his Name in vain Exod. 20.7 far less will he suffer his Name to be taken in vain in the immediat acts of his Worship and therefore when we draw nigh to him without reverence and godly fear what a mercy is it that he becometh not a consuming sire to devour us Heb. 12.28 29. 2. Though the Lord would not add his stroak yet by our dead formal and careless performances we so dull and indispose the heart and contract such an habit of deadness that if the Lord were not gracious to us laying hands on us as on u Lot and pulling us as it were (f) Gen. 19.16 by force out of the snare we would go on from evil to worse till there were no remedy for when we become negligent and careless of God's work we become fearless and aweless of his majesty and what a mercy is it that the next step is not black atheisme contempt of God and total apostasie Ah! have we not enemies enough against our souls and shall we also become our own enemies Sathan that active cruel and busie enemy is still in arms going about like a roaring Lyon and seeking to devour us 1 Pet. 5.8 Our lusts are alwayes in readiness and the world hath every where stumbling blocks to cast in our way and is it time for us to sleep especially when we are upon the watch-tower and have our sword in our hand yea and in the time of the assault while we seem and profess to be fighting against our spiritual enemies and laying hold upon the Lords strength when we profess to look up to him and to wrestle with him and thus at once as it were wrestle with the Almighty and against hell and our lusts O! that we were convinced of our folly and abominable security and negligence 3. Though there were no other hazard but the loss of the present duty and of mis-improving that price the Lord puts in our hand how might that rouse us up and set us a work this is like but much worse then that evil whereof Solomon complaineth Eccles 6.1 2. While we have liberty to draw nigh to the King and present our supplications to him he openeth all his Cabins and sets the full Treasure before us So that the supplicant needs want nothing for his soul of all that he desireth but if he be careless slack and remiss in asking he hath no power to eat he wants a stomach and appetite and in his supposed fulness goeth away as empty as he came then and not till then shall ye seek and find me when ye shall search for me with all your heart Jer. 29.13 Weak pangs do not further the deliverance not bring the desired mercy to the birth and as (g) Lambunt Petram mel non sugunt good never a whit as not the better Ah!
this wilderness and if they were once come home they will meet with no moe trials nor temptations we might here apply the word spoken in reference to the various dispensations and difficulties the Israelits met with in the wilderness Deut. 8.16 After the Lord hath for a short while proven and humbled us by this and other trials he will at the latter end do us good and fully compleat our happiness And so much briefly concerning those material and weighty cases propounded in the entry and which deserved a further prosecution and we shall now only in a word speak to two or three moe and 1. it may be ask't whether we may be too spiritual and too much enlarged in prayer Ans This question might seem superfluous if not ridiculous had not some of the popish zelots in their mystical theology exceeded all bounds so far as to fall into gross euthusiasme albeit their way and profession otherwise seemeth to be so far distant from and opposit unto such a dream for since they limit the Spirit to the Popes chair who could imagine that they could give way to this licentious liberty and since they plead so much for lip-devotion without heat and life who would think that they should plead for such enthusiastick raptures yea and not only to own and maintain exstasies and extraordinary elevations of the soul for who (z) Vid. Thom. 2.2 quaest 175 scholast in loc Rainer pantheol § de raptu among them comes not this length but some of them also are so bold as to affirm that in prayer and spiritual contemplation there may be such a rapture and exstasie as that not only the outward but also the inward senses and imagination may be suspended from all vital operation and during that exercise become incapable of any motion and action yea and that the soul may be so much affected with and drowned in that heavenly contemplation as that all the acts both of the mind and will are suspended and cease thus the father of their mystical theology the supposititious (a) Dionys de myst theol cap. 1. Dionysius Jo. (b) Jo. Thaulerus institut cap. 12. Thaulerus and others do seem to teach and thus they are interpreted by their (c) Vid. Suar. de virt stat lib. 2. cap. 12. fellows but (d) Bonav 2. tom opus de myst theol prope finem Bonaventure and others (e) Apud Gerson alphah 66 lit O admit an act of the will without the enocurrence of the mind or understanding We will not digress to compare and examine the several tenets of those mysterious Divines only as to what concerns the present question while they affirm that in prayer and meditation the soul may be so elevated as that neither the will nor mind elicit any act we can pass no fitter verdict upon that opinion then (f) Dionys de div nom cap. 7. vocat singularem ac mystieam sapientiam stultam irrationabilem amentem I know the popish Doctors put a mysterious gloss on these words and I will not say beyond the Authors scope yet contrary to the property of the words which we have retained Dionysius did on their mystical wisdom calling it foolish mad and unreasonable For what can be more ridiculous then to affirm that we may meditate and yet minde and think upon nothing and that we can pray and yet desire and ask nothing For prayer as hath been shown Part 1. Ch. 4. essentially consisteth in the act of the will as meditation in the act of the mind and therefore when those acts are removed those exercises cannot be performed and it must be a strange kind of elevation and enlargement of the soul when all it's actions and operations are suspended this must rather be a lethargy sleep or swound of the soul then a perfection and elevation of it But enough of this childish dream And now in answer to the question thou needst not fear O Christian lest thou be too much enlarged in any Ordinance it is but a little the best are capable of here it is but as it were a tasting before the full meal when we shall sit (g) Mat. 8.11 down at the table with Abraham Isaac and Jacob in the Kingdom of heaven but all of us have reason to be humbled for our deadness and want of zeal even then when we are most lively and most enlarged And alas how often do we bring cold hearts to the Throne and carry them away again without any heat sense or tenderness Who can say with holy Bernard Nunquam (h) Bernard Epist 116. abs te absque te recedo I will never go away from thee without thee without some heavenly and heart-melting impression Who of us can say with that old man of whom it is reported that he alwayes came from the Throne with these words O (i) Claudimini oculi mei claudimini nihil enim pulchrius videbitis c. eyes be ye shut be ye shut for ye shall never look upon a more sweet and lovely object then the light of Gods countenance which I have now seen Ah! who can sufficiently bewail our deadness and want of zeal and activity in the work of the Lord but because we are dead we lay not this evil to heart And yet sometimes there may be a flash of life and something looking like the breathing of the spirit which is not of a heavenly descent for Sathan (k) See Part 1. Cha. 9. pag. 369. transforming himself into an Angel of light may cast in some holy motion and follow it with some quickening meditation of purpose to divert and cheat us of the present duty and therefore we would here take notice of Bernards advice concerning our singing of Psalms as having as well place in our praying to God as in our praising of him O! saith this (l) Nihil aliud dum psallitis prater id quod psallitis câ—giteâ—is nec solas dico â—itandas esse cogitationes vanas otiosas sed vitanda sunt illa quas c Salubria sunt sed minime illa salubriter inter Psallendum revilvitis Spiritus enim Sanctus illa hora gratum non recipit quicquid aliud quam debes neglecto eo quod debeâ— obtâ—leris Bern. serm 47. super Cantic reverend Ancient do not then only shun idle and vain thoughts but beware lest ye think of those things which ye have read or which ye have heard from the Pulpit for though those things be good and precious yet they are unseasonable while ye are otherwise imployed and the spirit then will not accept of any thing that is impertinent to the present work and duty Yet I would not be so severe as alwayes to limit the Saints in their private devotion albeit a Minister or whosoever is as it were the mouth of others must look to the present work and follow it for the good of those who joyn in the duty but
all the other affections of the soul to be sinfull and that they should be abandoned but we would rather think with this Author Serm 2 Pag 16 that beleevers must not be stocks altogether senceless of Gods judgments and dispensations towards them As for these sinfull grounds and effects of this sorrow which be mentioneth Page 141 142 144. these may and should be guarded against But why doth he not as well condemn all fear as sinfull there will be found to be parity of reason here and yet he pleads for such a kind of fear as not being sinfull See Serm 2. sorrow that we may not desire and pray for we (i) Quomodo Paulus desideraverit mortem quam sibi inferre non liciut statim videbimus must not set our hands a work against our heart and tongue nor make our prayers and endeavours to be at such variance and contrariety but we may not procure afflictions nor cast our selves in the furnace but should use the means for keeping us from and bringing our feet out of the fetters the law of God and nature obligeth us to the duty of self-defence and preservation from such evils we will not rashly condemn the practice of holy men of old those eminent Martyrs who in the time of persecution did offer themselves to the flames not knowing but they might have been stirred up by an heroick and extraordinary impulse the Lord intending to make their ashes the seed of the Church for as their courage and zeal did strengthen their brethren and encourage them to stand So it invited strangers to come and embrace the faith but their practice is no warrand to others not being in the like case nor so moved and strengthened to follow their foot steps and even among them some by their fall did leave us a warning to mind our own frailty and not to be rash in running upon trials without a call least our courage fail us while we are in the waters And thus though the great Physician can extract honey out of the sowrest herbs and make the most bitter pills medicinal and healthfull to us yet we are not licenciat to take and prescribe to our selves such a remedy as nature first and last sinless and corrupt abhorreth such a course and diet So the Lord whose commands are equal and full of condescension hath not made that an object of our choice and desire neither will he prescribe a bitter potion when cordials are more pertinent he k doth not afflict willingly and there is no time when we can say that the rod would do us more good then mercies and therefore we must never take upon us to determine and to prescribe to our selves that which the only Physician of souls hath reserved in his own hand but supposing his appointment and while in his holy providence he calleth us to suffer we are commanded to submit and patiently bear the chastisement of the Lord to hearken to the voice of the rod and to improve it as our talent but thus it is not made an object of love and desire but is left to be the matter and an occasion to exercise our patience submission and faith and thus while we are in the furnace we should pray for the sanctified use of it and before we be called to the trial we should prepare for it and pray that the Lord would fit us for and do us good by every rod and trial he purposeth to exercise us with and would make these as well as our mercies contribute for and all work together for our good according to that word Rom. 8.28 Obj. 1. What God promiseth that we may pray for but the Lord promised to hedge up the way of his ancient people with thorns and by cross dispensations to drive them in to their first husband Hos 2.6 7. This is clear saith a late Author from Psa 89.31 32. where in the midst of the promises that of visiting their iniquities with rods is put in the bosome and if it were believed that crosses were the accomplishment of the promises it would help a Christian to much humble submission and holiness under the cross Ans In both these Scriptures as frequently elsewhere threatnings are mixed with promises and both may well be said to belong to the covenant the promises as its object yea rather as its integral parts and the threatnings as the hedge to keep us within the bounds of the covenant and as a cord though sharp to draw us back when we step aside and do not perform the conditions to which the promises are annexed and thus both threatnings and rods which are the execution of threatnings to the Saints may be called evangelical as proceeding from the same fountain from which the promises do flow and having a like gracious event and effect afflictions to them loss as it were their nature and name and though in themselves they stil continue to be bitter and evil yet to them they prove good they are fatherly chastisements and medicinal corrosives and still the object of the threatning though as to the sanctified use of them and the good reaped by them they may fall under a promise indirectly in obliquo But thus not the rod it self but the fruit of it is the proper object of the promise and this may be desired and prayed for You will say that the Saints are afflicted in faithfulness Psa 119.75 and therefore their crosses must be an accomplishment of some promise Ans Fidelity and faithfulness appeareth as well in accomplishing threatnings as promises and thus the Psalmist in the words cited explaineth their scope while he saith I know O Lord that thy judgments are right viz. according to thy righteous threatnings and thus he justifieth the Lord in all the evil afflictions and trials he had met with 2. Obj. What is good may be desired and may be the object of the promise but afflictions were good to David for saith he It is good for me that I have been afflicted ver 71. and gives his reason ver 67. and 71. before I was afflicted I went astray but now c. And we may here again argue thus That which is matter of praise to God because he hath done it may be a fit material of our prayers to him and we may desire that he would do it but if we view that context we will find the Psalmist there collecting and gathering together motives and grounds of praise and he reckoneth his afflictions as not the least Ans The Prophet calls not his afflictions good they being of themselves evil and bitter and for removing of which he prayed most frequently and fervently and praised God when and because he removed them but he saith that it was good for him that he was afflicted thus pointing out the sanctified use and fruit of the rod for which he had reason to praise God yea and now all things being considered it was better for him that he was afflicted then if he had
foolishness And Ps 9.19 Arise O Lord let not man prevail 3. Neither will it be denied that we may complain to God of all the wrongs and injuries of the cruelty persecution threatnings and blasphemies of the wicked with Hezekiah Isa 37. David Ps 10. the Apostles Act. 4.29 c. And this complaint will be found to have something of an imprecation in it hence while Eliah is thus complaining to God and lamenting Israels apostasie the Apostle saith that he maketh intercession against Israel Rom. 11.2 3. Neither 4. will it be denied that we may pray the Lord to break the snare of prosperity and success in any evil course whereby as with chains Sathan holds them at his work nay and upon supposition that otherwise they would prove incorrigible and if there be no other mean to reclaim them we may not only pray that the Lord would not further their wicked device Psa 140.8 but also 5. that they might not prevail and meet with success in the ordinary works of their hands yea and that the Lord would fill their faces with shame that they may know themselves to be but men and might seek his name Psa 83.16 And 6. we may pray that justice may be impartially executed upon malefactors that King and Rulers would resolve with David early to cut off all wicked doers from the city of the Lord Psa 101.8 We must so love the life of wicked men as not to prefer that to Gods law and the laudable laws of the kingdom appointing capital punishment for gross crimes and hainous transgressors that others may be afraid to follow their footsteps On the other hand its certain that we may not curse 1. without a cause Prov. 26.2 Nor 2. for our own cause and because of private and personal wrongs done to us we should thus forgive our brethren and not give way to the spirit of malice and revenge Mat. 6.15 and 18.35 c. And. 3. we must not curse our relations nor cast off these bonds whether natural civil or spiritual under which we stand towards others children must not upon any terms curse their parents nor parents their children people must not curse their rulers and magistrates nor one Saint another notwithstanding personal wrongs and injuries mutually received Exod. 31.17 Mat. 15.4 Exod. 22.28 1 Cor. 13.7 1 Cor. 6.7 c. And therefore that cursed crue of passionat creatures who for a trifle will give their children servants or neighbours to the devil must have their tongues set on fire of hell Jam. 3.6 and they must be acted by the devil who is the father of envy malice virulency and of all such cursing Jam. 3.14 15. These things being premised that which may here fall under debate is whether we may pray against though not as they are our enemies yet as they are Gods enemies and the Churches enemies and though not for their eternal ruine as may appear from Part 1. Chap. 7. Sect. 3. yet for their temporal destruction and overthrow and that either indefinitly not pitching upon any particular incorporation or persons with Deborah 5.31 So let all thine enemies perish O Lord and with the Apostle 1 Cor. 16.22 If any man love not the Lord Jesus Christ let him be anathema maranatha Or particularly directing our prayers against such and such enemies as Judg. 5.23 and when there is thus an application to such and such persons whether we might curse them conditionally though not absolutly especially if with the condition a blessing be annexed thus Lord if these thine enemies be incorrigible destroy them in thy justice and if not reclaim them in thy mercy Here I grant there are far different cases and that there is less hazard in praying against Gods enemies then against our own enemies and in the general chen condescending upon such or such a faction and by way of supposition If they be incorrigible then absolutely and upon any terms Neither would I rashly condemn those learned and judicious Divines who plead for the lawfulness of such maledictions yet I should think it a more Gospel-like frame of spirit to bless and pray for persecutors then to curse them Mat. 5.44 Rom. 12.14 1 Pet. 3.9 This wants not that example that Christ left us to follow when he suffered 1 Pet. 2.21 But on the contrary he left us this pattern When we are reviled not to revile again and when we suffer not to threaten but to commit our selves and our cause to him that judgeth righteously ver 23. What are not all men our brethren and (b) Proxim us est omnis homo vid. Ames loc cit part 1. cap. 7. qui fratrem suum oderit homicida est hoc loco fratrem omnem hominem oportet intelligi c. August de sancti c. neighbours and should we not then love them and wish their good how shall we then curse them and desire their ruine and if we will not forgive them their injuries done to us how can we say for give us our sins as we forgive them that sin against us But if we would bless them and pray for them that would be an evidence of our sincerity and that we had overcome that devil of malice and revenge that rageth in carnal hearts Mat. 5.45 48. Rom. 12.19 20. Did not Christ at his death pray for his persecutors Luk. 23.34 and Stephen for those who stoned him Act. 7.60 And did not David fast and pray for his enemies though at other times upon some special account he prayed against them Psa 35.13 Nay we may here alledge the example of Pagans when the Athenians commanded their priest to curse Alcibiades after he was condemned nay saith she for I (c) Precibus non imprecationihus constituta sum sacerdos apud Wendelin Philos mor. lib. 1. cap. 10. was not consecrated a priest to (d) Or by cursing but by prayer curse but to bless But you will say may we not pray that temporal judgments may be inflicted on persecutors yea and that they may fall and never rise again to molest and vex the Saints Ans There would be a difference put between private persons and a faction or multitude for though we may desire that a malefactor may suffer according to the law yet we may not desire the ruine of a multitude for though it be an act of justice in the magistrate whom the Lord commissionateth and sends against such a party to fight against them yet that sentence cannot be so orderly and deliberately executed against them as when a process is legally led against a malefactor and such a dispensation may prove a mean through the Lords blessing to prevent eternal ruine but when a wicked faction are killed in battel death eternal usually followeth their bodily death and overthrow Yet I deny not that we should pray for success to the magistrate in such an expedition and that his enemies may not stand before him but thus we do it only comparatively that since matters
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
work and motions of his Spirit O! then when ever thou meetest with any new mercy and if thy former enjoyments be continued especially in the day of trial or if thou meet with any stroke and art in any strait danger or difficulty or if the Lord make thee hear a voice within though there were no new occurrence yet if the Lord speak to thy heart and say to thee O! it were fit now to draw nigh to God if thy conscience which is Gods depute challenge thee for thy unkindness and invite thee to the throne c. in these and such like occasions thou art obliged in a special manner to (f) Ps 27.8 seek Gods face but yet it s not enough to improve these special seasons but though no new occasion or special invitation were offered yet 1. because of the hazard we alwaies stand in from Sathan our lusts and an alluring and bewitching world 2. because of our old and from day to day a new contracted guiltiness 3. because of the continual need we stand in of a new supply of grace for doing our duty 4. because of the many mercies both spiritual and temporal which we enjoy and 5. least by our negligence and distance from the Spirit of life deadness and indisposition creep on c. Whensoever we meet with any time of solitariness and are taken off from business and out of the croud of worldly entanglments that is a fit season for conversing with God and trading with heaven such a secret trade may prove very advantagious and soul-enriching when the King is held in the galleries that is a time for delights Cant. 7.5 6. O! what liberty and spiritual fredom will the soul use and express and what boldness and importunity and what heart-ravishing impressions will it find in a secret communion with its beloved O! the sweetness and satisfaction the soul enjoyeth in those secret walks and turns with the King in the galleries yea and the King himself is pleased to express his delight in the secret voices of the spouse rise up my love my fair one and come away as it were out of the croud of the world and let us go apart O my dove that art in the clefts of the rock in the secret places of the stairs let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely Cant. 2.13 14. It s true the voice of the beloved is sweet where ever it s heard in the market place in the concourse and publick assemblies thou mayest expect to meet with some discoveries of him there thou mayest behold much of his glory and beauty Psa 27.4 Psa 63.2 c. And we will not now make a comparison between publick and private ordinances but if all thy religion consist in publick performances it s an evidence thou never yet reaped the fruit of any publick ordinance for that would drive thee into thy closet and make thee more frequent and fervent in thy private adresses where thou mayest be (g) Isa 25.6 feasted with fat things full of marrow and wines on the lees well refined but if thou neglect a secret communion with God no wonder though leanness be upon thy soul But you will say how often should we thus draw nigh to God Ans The case it self if duly pondred might prevent and exclude such a question 1. because it speaketh of our occasional adresses to God and occasions being so variable there can be as to them no determination 2. because this part of the question is opposit to the former which did hold out a constant course and therefore here we can only in the general say that frequency is required but will not limite any Christian to a set and determinat number But since there is here a great latitude we would consider what should be our measure as those whom the Lord hath freed from the drudgery employments of the world have much more time to spare then ordinary trades-men and labourers So they must one day answer for that precious talent of time how it hath been employed And thus if we improve every season of prayer whether set or occasional if we pray at all occasions and so oft as we have opportunity we pray continually and without ceasing because we omit no season or opportunity of doing yea if any one sort of seasons were observed that might be ground enough for such an expression and 1. as to the set and ordinary season thus Mephibosheth is said to eat bread at Davids table alwaies 2 Sam. 9.7 10. And Jehoiachin to eat continually before the King of Babylon 2 King 25.29 Mephibosheth and Jehoiachin are said to eat alway and continually where they did eat ordinarily and at the usual time of eating And thus also in a case much like to the present Exod. 29.42 the daily sacrifice is called a continuall burnt offering and thus the learned (h) Quum Dominus dixerit oportet semper orare non deficere Apostolus sine intermissione orate sanctissime sic accipitur ut nullo die intermittantur certa tempora orandi Aug. de haeres cap. 57. Austine thinketh the most genuine interpretation of the exhortation to pray alwaies to be that we should daily keep a constant course of prayer And then 2. as to an occasional season of doing though very accidental and variable yet if it be observed it will warrant such an universality and thus Solomons servants are said to stand consinually before him 1 King 10.8 while as they did either stand or walk go or come as occasion required and their place and employment called them to And thus it may appear that to do a thing in its season and when the fit opportunity whether set or occasional doth offer is according to the phrase of Scripture to do ever alway continually or without ceasing especially when both seasons concur and are observed as ought to be in the present case 3. There is here an universality in respect of the subject the supplicant his condition state and exigence so that thus to pray alwaies is nothing else but to pray in every condition in (i) In omni tempore perinde valet atque tam sccundis rebns quam adversis Calvin in Eph. 6.18 prosperity in adversity in the time of health and sickness c. Is any afflicted let him pray Jaâ— 5.13 hath any man an abundance of creature-comfores and enjoyments let him pray for the blessing the sanctified use and continuance of them 1 Tim. 3.4 5. Prayer is a medicine for every malady a tool for every trade and a companion in every state and condition its (k) 1 Tim. 4.8 useful for all things and it s our duty to improve and use it at (l) In every time of need saith Dr. Hammond on Eph. 6. â—18 and what is that condition and state that doth not need and require the help of prayer all times Concl. 5. To pray continually importeth
perseverance in that exercise that we must not leave off and give over praying till we prevail and till the Lord declare his mind either by giving the particular or removing the occasion and all ground of hope Pleaders at the throne of Grace must alwaies attend their cause See Part 2. Chap. 2. Pag. 454. We must not saith (m) Cum Christus dicit oportet semper orare non deficere non intendit quod nunquam interrumpatur actus orationis sed quod non interrumpatur quasi nunquam resumpturus sicut faciunt quidam qui statim ut non exaudiuntur a Deo ab oratious desistunt Rain panth de orat cap. 7. Rainerius so pray alwaies as if we might never be otherwise employed but that we may never go away from that duty with a purpose not to return as may appear from that parable Luk. 18. propounded for this very end that we might learn by the example of that importunate widow from time to tim to renew our requests and not weary nor faint till we obtain our desire the season of praying doth not expire till the day the Lord hear and answer our desire and as such honest and importunate supplicants will not take So they will not get a nay say Luk. 18.7 And here is a good evidence of sincerity if delaies do not drive us from the throne for though carnal hearts may adventure for once or twice and take as it were a trial of Gods service the truth of the promises and the success of prayer yet when they see no in-come they quickly weary the hypocrit Will not alwaies call upon God Job 27.10 The begger goeth from the door before the almes be come and so looseth his labour but the Saints will cry again and again and wait and not weary till God shew mercy upon them yea when they obtain what they desired (n) Sine intermissione orate h. e. quando est aliqua gratia out mali liberatio quod premit praeâ—eâ—s aut imminet meâ—u cruciat impetranda non satis est senâ—el aut bis orare sed instaâ—ter petâ—everanter donec obtincaâ— ut decet exemplum vià uae Luk. 18 ceclesiae orantis pro Petro Act. 12. orandum ergo tam diu pro dono obtinendo donec illud impetremus 〈◊〉 ubi impetratum est ne illud omittamus pro ejus coâ—servatione est Deuâ— iterum a nobiâ—â—â—gandus c. Salmer loc cit their work is not done as they must pray till they prevail and get an answer So after the Lord hath heard them and filled their hands their mouth must be filled with his praise Psa 50.15 Job 22.27 Psa 66.13 14. What we get by prayer must be used with thanksgiving that it may prove a solid and stable mercy and thus as we must pray the Lord to give So after he hath given we must pray that he would strengthen what he hath wrought for us Psa 68.28 and that he would establish the work of our hands Psa 90.17 Then may we cease from praying when we shall stand in need of nothing and shall be no more exposed to wants trials dangers troubles and temptations and then our prayers shall be changed into un-interrupted praises So much for the two first branches of the first question viz when and how oft we should pray now we proceed to the third and last viz. how much time should be spent in prayer and how long we should continue in that exercise before we leave off Ans Since the holy Spirit doth not here limite the Saints who are we that we should take upon us to prescribe or to bind them to any rule but let every one according to his stock and measure of grace according to his present disposition and frame of spirit according to his calling and present exigence and condition c. stay longer or for a shorter while at the throne of Grace As there is a great variety in reference to these considerable circumstances So the Lord doth allow to us a proportionable latitude as to the time that should be employed in prayer but least any should abuse this tender condescension let us only in the general offer these few cautions 1. When we meet with new pressures and difficulties great tryals or strong temptations as we should add to the number So to the length of our prayers as we should pray more frequently So we should continue longer at the work especially when we add fasting to prayer and set some time apart to deprecate some special evil or to supplicat for some great mercy either to ovr selves or the Church But 2. Though thou didst meet with no new trial nor extraordinary pressure though thy outward state and condition be the same yet if thy strength and furniture be better if thou meet with more then ordinary assistance let thy work be answerable O! do not weary so long as the (o) Cant. 4.16 wind bloweth on thy garden and maketh the spices send forth a pleasant smell while the beloved (p) Caut. 2.3 4 5 6. stayeth thee with flagons and his fruit is sweeâ— to thy tast so long as he holdeth his left hand under thy head and embraceth thee with his right hand making thee sit down under his shadow with great delight do not withdraw from his presence O! do not go from the banquetting house while thy hunger continueth and the Master of the feast welcometh thee and spreadeth his banner of love over thee but while the honey-comb droppeth (q) Cant. 5.1 eat O friends eat abundantly O beloved while the heavenly gale lasteth do not take in thy sails thou art not yet near the harbour and if ye let the present opportunity pass it may cost thee much pains and sweat in plying the oars before thou shalt make up that loss And thus the judicious Austin having spoken of the short and frequent prayers of some holy men in Egypt did even from thence infer this conclusion for therefore saith he did they not stay long away from the throne least deadness should creep on and would they then leave the work so long as they met with enlargement Hence he (r) Ac per hoc etiam ipsi satis ostendunt hanc intentionem sicut non estoâ— tuntendasi perdurare non potest ita si perduraverit non ciâ—o esse rumpendam absit enim ab oratione multa loquutio sed non desit multa precatio si fervens perseverat intentio Aug loc cit scil epist 121. cap 10. concludeth that though much speaking vain babling and idle repititions be loathsom to the holy Lord Mat. 6.7 yet much prayer is very acceptable to him if it be accompanied with fervency and enlargement of heart and it is considerable that the popish Doctors these patrons of formal and lip-devotion do approve this caveat affirming that long prayers are only then prevalent and acceptable when accordings to Austins limitation they are fervent zealous and importunate
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
naturae desiderio procedentem Deus audit ex pura misericordia Thom. 22. quaest 83. art 16. in corp testimony of his general bounty kindness and propension to shew mercy and do good to all his creatures thus he maketh his Sun to rise on the evil and on the good and sendeth rain on the just and on the unjust Mat. 5.45 Thus he is kind to the evil and unthankfull and thus he satisfieth the desire of every living thing Luk. 6.35 Psa 145.16 And as 1. thus to be an evidence of his bounty So also 2. that he may manifest his long-suffering and patience towards the vessels of wrath he will with-hold deserved judgments and follow them with outward mercies Rom. 9.22 And thus he will show that he is what he is called Rom. 15.5 the God of patience not only by working it in his Saints but by exercising it towards all men 3. To allure them and lead them in to repentance Rom. 2.4 This is the end of the (k) Finis operis licet non operantis work and dispensation which though wicked men may abuse to their own ruine yet the Lords counsel must stand they cannot frustrate his holy designs however they pervert his work 4. The Lord will do good to the wicked and satisfie their desires when they offer them up prayer-waies to him to evidence his approbaton of and delight in the prayers of his servants he will so far welcom and regard the very picture of prayer as to give some benefits of a common providence to show the power and prevalency of a regular and a well qualified prayer and to encourage his people to the frequent and incessant practice thereof to raise up their hearts to an higher esteem of prayer and to strengthen their faith and confident expectation of a return to their prayers thus in testimony of our tender respect to a dear friend we will welcome and show kindness to any who is like and doth resemble such a person and thus the Lord taketh notice of Ahabs fasting and prayers 1 King 21.39 But you will say doth not the Lord say Obj. Ans because Ahab had done so therefore he would c Ans Yet Ahabs humiliation was not a proper mean as not being right qualified nor such as the Lord required yet it gets the name and the reward not for it self but as being a sign and shadow of that which should have been and thus the Lord did hearken to Ahab not for his own sake nor for his prayers sake but to evidence his high esteem of that duty when performed aright 5. The Lord will thus satisfie the desires of the wicked for the trial of his honest servants their faith and patience must be brought to the touch-stone and be as many other waies So also assaulted by this temptation and that often proveth a very strong one Psa 73. where we will find the servant of God sore put to it and much shaken His feet were almost gone his steps had wel-nigh slipt when he considered how the wicked had all and more then their heart could wish while he was plagued and chastened every morning thus also Psa 37. Psa 17. from ver 9. Jer. 12.1.2 Habak 1. from ver 13. c. But this doth add very much to the trial when the wicked prosper in their oppression of the Saints when the Lord seemeth to reject his people and their prayers and in his providence to smile upon their enemies and this was the case of the Saints and the occasion of their sad complaints in some of these Scriptures now cited as Hab. 1. Ier. 12. c. But 6. this may not only be for trial but also for correction and a paternal castigation of the people of God for their sins when the Lord is wrâ—th with them he sets up the right hand of their adversaries and makes their enemies to rejoyce Psa 89.38 42. c. 7. The Lord will thus deal with the wicked in judgment and in wrath You will say how can it be possible that these good things can be given in wrath they seem rather to be pledges of love Ans These things in themselves are mercies and should lead us in to repentance and make us fear and love the Giver but yet those venemous vipers suck poyson out of these sweet flowers and thus in the issue these blessings according to that sad word Mal. 2.2 prove cursed and hurtfull When the Lord purposeth to show his wrath he endureth with much long-suffering and entertaineth with many favours the vessels of wrath fitted for destruction Rom. 9.22 Mercies abused degenerat into curses and prove dangerous snares and occasions of sin and misery hence kindness thus shown to the wicked is called by an ancient misericordia omni indignatione crudelior mercy more terrible then any rod and judgment And another comparing the affliction of the Saints with the prosperity of the wicked calleth the one misericordia puniens mercy punishing and the other crudelitas parcens fury and indignation sparing Wo (l) Male ergo usurus eo quod vult accipere Deo potius miserams non accipit pro inde si hoc ab illo petitur unde homo ladatur exauditus magis metuendum est ne quod posset non dare propitius det iratus Aug. just in Joan. tract 73. to him who gets his will to his ruin the Lord many a time in (m) Aliquando Deus iratus dat quod petis Deus propitius negat quod petis Aug. de verb. dom serm 53. mercy with-holds from his children what he giveth in wrath to enemies the prosperity of fools shall destroy them Prov. 1.32 and not only their abundance and having more then their heart could wish but their necessary accommodations their food and raiment their table and that which should have been for their welfare becometh a snare a trap and stumbling block unto them Psa 69.22 The success and prosperity of the wicked becometh an occasion both of sin and misery first of sin and here we (n) Qui nimios optabat honores Et nimias poscebat opes numerosa parabat Excelsae turris tabulaâ—a undeâ—altior esset Casus impulsae praeceps immane ruinae Quid Crassos quid Pompeios evertit illum Adsua qui domitos deduxit flagra Quirites Summus nempe locus nulla non arte petitus Magnaque numinibus vota exâ—udita malignis Juven satyr 10. might instance several particulars as it proveth an occasion of pride (l) Sed quae reverentia legum quis metus aut pudor est unquam properantis avart Ad scelus atque nefas quodcunque est purpura ducit Juven Sat. 14. if the Lord grant the desires of the wicked they will exalt themselves Psa 140 8. Secondly of impenitence security and self pleasing when Ephraim became rich and found out substance in all his waies he said no iniquity should be found in him Hos 12.8 when the ground of the rich man
up to pray and enlargeth the affections in prayer 2. if by or in prayer he quiet the heart and make thee Hannah like come from the Kings presence with a contented and calmed spirit 3. if whilst thou art praying the Lord smile upon thee and lift up the light of his countenance upon thee and make any intimation to thee concerning his love and thy adoption and son-ship 4. if he stir up in the heart a particular faith whereby thou assuredly expectest the very particular thou desired enabling thee to wait for it maugre all impediments and discouragments but this now-a-daies is not very usual 5. when the Lord doth put a râ—stless importunity in the heart whereby it continuâ—th instant in prayer though with submission as to the particular 6. (d) Cha. 6. after prayer how is sucâ—ess may be discerned if after prayer thou walk obediently and circumspectly if thou be as carefull to hearken to the voice of the Lord in his commandments as thou art desirous that he should hearken to thy supplications 7. if all the while the Lord delayeth thou wait upon him and look up for an answer 8. but if thou get what thou desired and in that very way and by thess very means which thou pitchedst upon as it often falleth out what needest thou doubt of the success of thy prayers But now we come to particulars and 1. by these directions we may know that our prayers are heard when the thing we desired is not (e) Cha. 9. accomplished as 1. if thou canst discern any thing given by way of commutation and exchange thou wilt not readily more dâ—ubt of the success of thy prayer then if thy desire had been accomplisht But though thou canst not discern a compensation made to thee yet if 2. thou wast not perâ—mptory in thy desire if thou durst entrust the Lord and roll all over upon his wise choice thou needst not fear least he dis-appoint thee if thou hast prayed submissively to his will thou mayst be assured that he will do what will be most for thy well 3. would not this support thee if the Lord should deal with thee as he did with Moses giving to him a (f) Deut. 34.1 c. Pisgah-sight of that land into which he so earnestly desired to enter if the Lord do yield far in such a particular as if he laboured to give thee all satisfaction would not that quiet thy heart Nay 4. if he discover his hand by some remarkable dispensation in suspending his ordinary influence or turning second causes even then when it would have appeared that such a mercy as thou desiredst was brought to the birth this may be an evidence to thee that the Lord hath some special respect to thee and to thy prayers and some special design in with-holding such a supposed mercy â—ts true if there be any (g) Psa 139.24 wicked way in thee such a dispensation may be for thy warning and instruction but yet alwaies it is in mercy and in love towards thee who committing thy way to God dost call upon him in sincerity 5. (h) This and the following hoâ—d forth the effects that a sanctiâ—â—ed acnial or rather a graciouâ— grant â—â—cundum cardinem precationis hath upon the heart If the Lord fill the heart not only 1. with a â—â—ent submission unto his will but also 2. with a holy contentment and satisfaction in his choyce as being best for thee and thus if 3. out of faith thou canst praise and render thanks to God râ—sting on his love care and fidelity whatever sense and carnal reason depone and suggest to the contrary this may be an evidence to thee that the spirit that now resteth upon thee hath led thee to the thâ—one and hath not suffered thee to go away empty You will say but who is he that useth to praise God for denying what he askt and doth not rather complain and mourn when he meeteth with such a dispensation Ans Our ignorance unbelief and groundless jealousie makes us too often take a quite contrary course to what we ought and should follow and thus while we are called to praise we are ready to murmure and complain and the cause of this our errour and mistake besides our unbelief and sensuality is our negligence and because we will not be at the pains as to bring our hearts into a right frame and to pray with the whole heart so neither to reflect vpon our hearts and prayers and to compare them with the rule and those qualifications which the promise doth require that thus we might judge aright of the success of our work 6. If thou be not discouraged neither entertainest hard thoughts of thy master and his work if thou love not prayer worse but continuest instant in that exercise not daring to run away from God in a fit of discontentment as this may be an evidence of thy patience submission and (i) That which the Lord mainly regardeth is thy faith without which we would soon weary and yet thy patience and submission abstructly considered cannot but be wel-pleasing to God For â—aith our Author here it moves ingenious natures to see men take repuâ—ses and dâ—niaâ—â— well which proud persons will not do and 〈◊〉 it movâ—s God c. faith So also of the acceptance and success of thy prayer in that the spirit of prayer and supplication doth thus rest upon thee thou mayst conclude that thou hast prayâ—d in the Spirit and that therefore thy prayers cannot want an answer Now we proceed to the other branch of thâ— question viz. how we may discern whether mercies come to us by the hand of a common providence or in return to ouâ— prayers 〈◊〉 (k) Ibid. cha 7. If we can discern the Lords hand in a mâ—re then ordinary mâ—nner we may be confident he hath hearkened â—o our voice as first when he bringeth a thing to pass through many difficulties that stood in the way 2. When he provideth and facilitateth the means and makes them conspire and combine in the accomplishing of a mercy for us 3. When he doth it suddainly and ere thou art aware of it as Josephs and Peters delivery from prison and the Israelites return from Babylon they were as men in a dream and could scarce believe what was done because so suddainly and unexpectedly 4. If God do above what we did ask or think giving an over-plus and casting in other mercies together with that which we desired and perhaps for a long time prayed for 5. By making some remarkable circumstance a token for good and a seal of his love and care and thus a circumstance small in its self may be magnum indicium as the dogs not barking at the children of Israel when they went out of Egypt in the night Exod. 11.7 c. 2. The consideration of the time when such a mercy is accomplisht and given may help us to discern whether it be in answer to our prayers as 1. if
return to their prayers Ans This question doth not concern tender Christians who are circumspect in their walk and who are busie and d ligent though not so enlarged neither have such melting affections nor such a measure of confidence as sometimes they have had in prayers and other ordinances whatever hard conclusions such may draw against themselves yet their state is safe their prayers are accepted and their mercies and enjoyments sanctified as may appear from Part 3. Chap. 2. Neither 2. do we now enquire concerning the health wealth and prosperity of the wicked and the success of their prayers and vain oblations their seeming mercies and blessings being cursed and their prayers an abomination to the Lord as hath been shown in the preceding Section But 3. we now only enquire concerning the Saints and the success of their prayers when they are under a distemper and are negligent in their soul-trade and carriage and cold and formal in their prayers we do not separate these two in the question because in practice they are seldom divided And though the most eminent circumspect and active Saints may sometimes be lukewarm and meet with little life or quickning in prayer or any other ordinance yet that is but for a short season it is but a fit not a state and abiding condition and before an answer come there may be a supply I do not say a compensation by way of merit and satisfaction for the former negligence but that there may interveen such acceptable activity and fervency in prayer as will prevail notwithstanding the fore going slackness and deadness and then whatever be the issue of their former dead and liveless prayers yet their after servency will not want a reward and their enjoyments will thereby be sanctified and their mercies will be given in return thereto and in this case there is no ground for anxiety and fear neither hath the present question place here unless it were to satifie curiosity and thus if we consider these formal prayers abstractly and by themselves and without any reference to the after enlargement and activity in that exercise we do not deny that such prayers may be included in the question though it mainly relate to a state of negligence and formality and to such deadness in prayer as hath been usual and customary and to which way hath been given for a considerable space of time during which the mercies thus prayed for have been given Unto which now we answer That such mercies should not be esteemed to be the fruit of prayer nor be given in return thereto 1. because such prayers are no prayers in Gods account since the heart is not set a work and doth not concur in such lazy performances and can that which is no prayer prevail and will the Lord hearken to any voice in (o) Though in such a case it may get the name yet it is rather the picture of prayer then the thing is self prayer that proceedeth not form the heart See Part 1. Chap. 4. 2. Because this luke-warm temper is much displeasing to God he threatneth to punish it Rev. 3.16 and will he then reward it and bestow mercies for its sake 3. Such prayers are not regular but are many wayes defective and come short of the conditions annexed to the promise of audience and therefore 〈◊〉 ought not lay claim to and cannot obtain the thing promised 4. We might here apply the several particulars required to the audience of prayer Sect. 2. which will be found to be here wanting no less then there they appeared to be lacking in the prayers of the wicked and between those two cases there is no considerable difference except us to the state of the person so that we might here resume the arguments we there used in the case belonging to that place Hence we may conclude that the Lord cannot be said to give to his children under such a distemper any of those mercies in truth and to accomplish the promises unless we understand such absolute promises as belong to the elect before their conversion or some general promises concerning the Saints perseverance repentance reformation establishment c. in which those mercies cannot be said to be directly included but out of his absolute soveraignty and meer good pleasure and therefore such a dispensation as not flowing from any covenant-transaction promise and encouragment may be altered when it shall seem good to the Lord and all those mercies thus given may be removed and the contrary evils and judgments inflicted without any breach as to the Lords fidelity and faithfulness in performing his promises they having so far (p) It is not 〈◊〉 compleat and absolute forfeiture because the right and jus in actu primo that I may so speak is not lost so that whensoever this obstruction is removed the Saints may pursue their former claim without a new grant and donations it must rather be a â—â—questration then a forfeiture forfeited a right to these as that during that state of deadness and formality in his worship they cannot plead and lay claim to any of these as belonging to them upon the account of any ordinance or duty performed by them since they come short of those conditions and gracious qualifications which the promise doth require and suppose to be in all those to whom they will be accomplished But if it be further askt whether in this case mercies be given in mercy and love or in wrath and paternal anger Ans We spake to this question in a word Part. 3. Chap. 2. Sect. 3. and now again we affiâ—m that there can be no general rule given here but we must judge by the effect and event 1. if these mercies humble us and become as so many cords to draw us in to the fountain from which they flow if they open our eyes and make us see the evil of our wayes if they engage and set the heart a work to wonder and admire the patience and kindness of him whose love (q) Cant. 8.7 many waters cannot quench and if they make us blush and be ashamed when we confider the inequality and disproportion that is between our wayes and God's wayes towards us and resolve with the prodigal though the case be not the same nor the distance so great to return and go to our Father being convinced that such a lazy and negligent walk doth rather tend to a separation from then an union with God c. if this be the fruit of these mercies they must be given in love But 2. if they lull us a sleep and make us secure as if our state were safe and our performances acceptable because successefull and thus followed with outward mercies they must be given in wrath not pure and vindictive but paternal and castigatory for this dallying in his worship and with his ordinances So that the Lord may for a while punish and chastize his children as with rods so with mercies to make us
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
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
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
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 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
called Alcibiades 2. or of a vow were translated in ou and other languages to the shame of many dead and formal Christians that they might go to school and learn from a Pagan much sincerity zeal and devotion But thus we see that both Scripture and natural reason teach us that heart-devotion is the best and the pouring out of the soul to God in prayer is more acceptable than any outward oblation why then shouldst thou say (a) Micah 6.6.8 wherewith shall I come before the Lord hath he not shewed thee O man what is good and what doth the Lord require of thee but to walk humbly with thy God (b) Phil. 4.6 and in every thing by prayer and supplication with thanksgiving to make your requests known unto him 2. All the persons of the blessed Trinity do call and invite us 1. the Father openeth his bowels to receive and imbrace us he holdeth forth the golden Scepter and saith come and fear not ye may have access and acceptance look not upon me as a sin-revenging God and as a consuming fire unless ye stand at a distance and will keep up the old controversie and enmity As I live saith the (c) Ezek. 33.11 Lord I delight not in your death but rather that ye turn and live that ye would lay down your weapons and submit that ye would accept the Kings pardon freely offered to you that in stead of fighting against me ye would (d) Hos 12.4 Jacob-like with tears and supplications wrestle with me till ye prevailed and got the blessing (e) Ezek. 33.11 turn ye turn ye from your evil wayes for why will ye die O self-destroying sinners And as for all true Israelites who have made their peace with God what should discourage them know ye not that the Father himself loveth you and will refuse you nothing Joh. 16.27.23 3. The Son by his blood hath purchased to us this liberty and priviledge he laid down his life that we who by nature were as far off as devils might be brought near and that our prayers and persons should be accepted Eph. 2.13.18 Eph. 3.12 Rom. 5.2 Joh. 14.6 c. We may then hearken to his voice crying and expostulating with us Ah! will ye so far undervalue my love will ye suffer my blood to be shed in vain shall I purchase such a priviledge for you at so dear a rate and will ye not improve it O come to the Father come I am the (f) Joh. 14 6. way and shall be your guide ye shall not mistake I am the (g) Joh. 10.7.9 door ye shall not need to wait and knock long ye shall get entrance access and acceptance 4. The holy Ghost offereth his help he stretcheth forth his hand to draw us and saith let nothing fear or discourage you Ah! but saith the trembling sinner I am foolish and ignorant I am not for the Court I know not what to say to the King he would but mock me nay but saith the Spirit come and I will be your mouth I will teach you what to say and make you ask according to his will Rom. 8.27 O! but will the sinner yet say I am weak and cannot ascend so high I am lazy and am not for so high an imployment I am drowsie and when at work in the Kings presence am ready to fall asleep Yet saith the Spirit fear not only be willing and obedient and I will help all thine infirmities let all thy weakness and wants be upon me I will quicken and strengthen thee thou shalt not want tears and groanings which cannot be uttered and that is the eloquence which the Lord requires and which alwayes prevaileth with him Rom. 8.26 Ps 51.12 Nay how often hath the holy Spirit knock'd and called while we were fast asleep and took litle notice of his motions Ah! how often have we thus resisted him and when we run he must prevent us and set us a work he must draw on the conference and say though we discern not his voice seek ye my face before we say thy face Lord we will seek Ps 27.8 Lastly the Lords attributes do call and invite thee to draw nigh to him 1. his justice and terrors his anger and displeasurre cry unto thee O secure sinner what dost thou mean art thou stronger then the Almighty wilt thou be able to bear his wrath why dost thou not then come in and humble thy self before him why dost thou not present thy supplications unto him least I tear you in pieces and there be none to deliver Ps 50.22 23. Ps 2.12 2. His mercy and tender bowels cry Behold me behold me I am ready to embrace thee the fountain stands open and thou may'st draw water it will cost thee but a word oh call and cry mightily and thou shalt tast its sweetness O lay hold on me and make peace and thou shalt make peace Isa 27.5 3. His patience and forbearance do call to thee Oh! despise not thine own mercies any longer dost thou not know that thy day is drawing to a close that night is coming on when thou wilt not be able to work knowest thou not that the riches of Gods goodness and long-suffering should lead thee to repentance Rom. 2.4 O remember that abused patience will ere long give place to sin-revenging justice and thou canst not promise to thy self one dayes respite this night O fool thy soul may be required of thee Luk. 12.20 4. His omniscience and omni-presence may be motive enough to set thee a work now thy scruples and doubts are removed thou needst not say where shall I find the Lord and will he hear when I call for he filleth heaven and earth he is every where and from his presence thou canst not flye Jer. 23.24 Ps 139.7 8. c. and all things are naked before him he knows our very thoughts a far off before they arise in the heart and are known to our selves Heb. 4.13 Ps 139.2 c. 5. His eternity should make thee as it did many Pagans who had not the light of the Scriptures which thou mayst daily read mind another life ah dost thou not know that as the Lord liveth for ever So he hath prepared for his honest supplicants (h) 1 Pet. 1.4 an undefiled and incorruptible inheritance that fadeth not away if it be not worth the asking its worth nothing Ah! what (i) Repetebat Plato scil quotidie sola aeterna esse vera temperalia vero verisimlia quae sensus appetit aut times nihil aliud esse quam somnia itaque haec omnia penitus esse contemnenda ut mala vitentur quibus iplenus est mundus ad aeterâ—a confugiendum Marsil Fiâ— in vita Platonis 33. fools are we who labour and toil and spend our time and strength for perishing trifles or as Plato called them dreams and will not so much as once seriously and diligently seek the kingdom of God and the eternal crown of
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
delighteth in it and turneth from his anger and wrath against the supplicant and 2. because he changeth his work and dispensation removing rods and judgements and bestowing mercies in stead of these and thus prayer as his own Ordinance through the promise in Christ moveth him and prevaileth with him Thus 8. it would be observed that though turning repentance c. be only improperly and metaphorically attributed to him in whom there is no shadow of change yet there is ground for such an expression 1. because he doth those things which creatures that are mutable do when they are under these passions so that the (x) Potius in diâ—ino effectu quam affectu change is rather in Gods work and dispensations then in his will and affections 2. because what useth to stir up these passions in men in whom are some relicts of the Image of God such grounds and motives have place here and therefore 3. if the Lord were capable of such affections it might be supposed that these would beget them in him Hence we may conclude that since there is some sort of motive and occasion and some effects and consequents of such passions as they are in men that something metaphorically and analogically may be ascribed to God removing all creature imperfections from him in whom every thing to our weak capacity and apprehension is a mystery and therefore if any will further ask what Gods turning and repenting doth formally properly and in it self import We can say no more but negatively that it cannot (y) Recte Augustin de trinit lib. 5. cap. 16. Si Dominus non dicitur nisi cum jam incipit habere servum etiam ista appellatio relativa ex tempora est Deo certe ut tuus Dominus esset aut meus qui modo esse caepimus ex tempore accidit Deo quomodo igitur obtinebimus nihil secundum accidens dici Deum nisi quia ipsiuâ— naturae nihil accidit quo mutetur ut ea sunt accidentia relativa qua cum aliqua mutatione rerum de quibus dicuntur accidunt sicut c. quanto facilius de illa incommunicabili Dei substantia debemus accipere ut ita dicatur relative aliquid ad creaturam ut quamvis temporaliter incipiat dici non tamen ipse substantiae Dei accidisse aliquid intelligatur sed illi creaturae ad quam dicitur Sic Pater noster esse incipit cum per ejus gratiam regenramur quoniam dedit nobis potestatem filios Dei fieri substantia itaque nostra mutatur in melius cum filii ejus efficimur simul ille Pater noster esse incipit sed nulla commutatione suae substantiae Quod ergo temporaliter dici incipit Deus quod ant ea non dicebatur manifestum est relative dici not tamen secundum accidens Dei quod ei aliquid acciderit sed planè secundum accidens ejus ad quod dici aliquid Deus incipit relative quod amicus Dei justus esse incipit ipse mutatur Deus autem absit us temporaliter aliquando diligat quasi nova dilectione quae in illo ante non erat apud quem nec praeterita tranfierunt futurae jam facta sunt Itaque omnes Sanctos suos ante mundi constitutionem dilexit ficut praedestinavit sed cum convertuntur inveniunt illum tune incipere ab eo diligi dicuntur ut eo modo dicatur quo potest humano affectu capi quod dicitur Sic etiam cum iratus malis dicitur placidus bonis illi mutantur non ipse Sicut Lux c. vid. loc import any proper change and alteration in his will or knowledge for his knowledge is infinite and can admit no adition and his decrees fixed and immutable and can admit no alteration Known to the Lord are all his works from the beginning of the world Act. 15.18 and his purpose and counsel must stand Prov. 19.21 We must not then imagine that any thing falls out beyond his expectation or contrary to his eternal counsel and purpose or without his effectual providence he did appoint and fore-know and in due time did stir us up and by his Spirit assist us to pour out such prayers as should prevail with him and which he would accept hear and answer and therefore there can be no alteration nor change in him since all things come to pass according to his eternal fore-knowledge appointment and immutable decree yet notwithstanding since 1. he altereth his dispensations by those means he hath appointed for that end and 2. since he is affected towards men and their wayes according as he hath revealed himself in his Word the wicked and their way being an abomination to him and the righteous and their performances his delight we may safely with the Scriptures say that the prayers of the righteous prevail and have power with him affect and as it were move him Hence the judicious Dr. (z) Oratio est voluniatis nostra religiosa representatiâ— coram Deo ut illo Deus quasi afficiatur med theol lib. 2. cap. â— ad illum quasi commovendum Cas Consci n. lib. 4. cap. 14. Ames doth well describe prayer to be a religious offering up of our desires to God that he may thereby as it were be moved and affected And hence saith (a) Generaâ—is finis orationis est ut Deum quasi afficiamus aut commoveamus unde est quod fideles dicuntur precibus quaesi potentia valere aâ—ud Deum Gen. 32.28 Hos 12.4 5. quasi certare Rom. 15 30. med lib. 2. cap. 9. § 18. in eo differâ— oratio ab auditione verbi quod â—bi movetur voluntas â—ostra in Deum â—it nos ab ipâ—o comâ—â—veamur sed hic terminus motus immediatus est ipse Deus ut ipse afficiatur nostris desidertis Cas Consc lib. 4. cap. 14 § 2 Sic Deo visum est oratioâ—is vim effiâ—aciâ—m nobis commendare ut eadem se affici quasi commoveri declaret Et qui aliquia à Deo precantur dicuntur subfidiariam operam conferre ad illud efficiendum 2 Cor. 1.11 med cap. cit § 19. he the Saints are said to strive and have power with God and to help and concur for the doing and effectuating what they ask and as in hearing the Word our will is moved toward God so by prayer Gods will is moved towards us And why should any scruple to say that prayer moveth the Lord to shew mercy upon us who are not and need not be afraid to say that the Lord is provoked to anger by and moved to punish the wicked for sin What though our sins deserve punishment but our prayers are not meritorious sacrifices yet that difference is altogether impertinent in order to the present case concerning Gods immutability which notwithstanding as it is commonly said that sin doth move and provoke the Lord to wrath why may it not also be said that
here on earth it shall suffice me to see and enjoy him hereafter in heaven withall addeth this pathetick ejaculation O Lord (g) Sit in aliâ— seculo non in hoe visio tua merces mea let a sight of thee in another world and not in this be my reward Yet 3. if the Lord should appear in any extraordinary work of providence we must not slight or despise such a dispensation It hath a voice and doth cry and we should hearken and observe what it saith I say not we should welcom Anti-christ though he come with signs and lying wonders 2 Thes 2.9 and that we should believe another Gospel though preacht by an Angel from heaven Gal. 1.8 we having a more sure word of prophecy whereunto we must take heed 2 Pet. 1.19 when we have the light of the Word for our direction we must not stay or alter our course for any dispensation of providence although extraordinary and wonderfull yet we should not altogether slight such rare and astonishing works of God they speak to us and we should ponder what they say they are our talents and we should improve them we should re-view our wayes and warrant that if we be following duty we may from such a reflection strengthen our selves and guard our hearts against that temptation which the Lord hath sent as that sign and wonder of the false Prophet Deut 12.1 2 3. to prove us but if upon examination we come to see that our course is wrong and that we have been set a work upon some mistake and that our zeal hath been without knowledge let us then thank God for it and turn at that warning We have a considerable instance hereof in those Jews who at the command of Julian the Apostat did essay to build again the Temple at Jerusalem against whom the Lord appeared by so many (h) Cluver hist epit pag. mihi 365. Pat. Symson hist of the ch â—mp in Juliano signs of his displeasure in these strange dispensations first a great tempest of winde and thunder and terrible earthquakes swallowing up the new-laid foundation of the Temple together with the instruments and materials they had prepared for the work and though thereby they were a little stopt yet they will make a second attempt And then behold 2. a fire rising from the foundation they were laying which continuing for a dayes space did consume the new work the work men and what necessaries they had again provided for the work and while as (i) Vid. Luc. Osiand hist eccl cent 4. lib. 3. cap 34. some report they will not yet desist but will make the third essay behold a crosse appearing in the air and in their garments which all their washing could not wipe away which strange dispensations as they did so far work upon them all as to make them leave off to prosecute that design any further so they did prevail with some to fall upon an impartial examination of their way whereby they were led in to see their error and taking that warning as coming from God did immediately give up their names to Christ The Lord's hand is not now shortned that it cannot work as in the dayes of old when it seemeth good to him he yet worketh wonders in the earth But though now it be more rare to meet with such signs and wonders yet there may be such a series and combination of ordinary dispensations as may deserve our serious consideration and the effect and product may seem strange and astonishing O! but let us take heed lest we be deceived by the working of Sathan that his signs and lying wonders beget not in us strong delusions and turn us not from the way of righteousness 2 Thess 2.9 10 11 12. 4. As for ordinary dispensations we have no warrand from the Scriptures or the practice of the Saints to lay too much weight on them or to expect light and direction from them And as it were a tempting of God to appeal to providence and the event and success of our undertakings for their justifiableness So it were no less rash and unwarrantable foolish and dangerous to be led by invitation from providence and to wait for that before we set forth The Lord might justly make thee meet with disappoint ment in the issue when success and a smiling providence in the beginning was the motive that led thee on If thou wilt not knock till the door be opened thou mayest wait long and ly without while all within was in readiness to have welcomed and kindly entertained thee and if thou be too confident in a promising opportunity he may send some blast in thy teeth to make thee strike sail and cause thy vessel return to the harbour empty Hamans promotion and moyen with the King did prove a step in his way to the gallows his advancement made him proud and became an occasion of his ruine Esth 3.5 and 7.10 and Joseph's fetters and imprisonment did lead to his advancement Joseph must be sold as a slave before he be a Father to Pharaoh and Lord of all his house Gen. 45.7 8. Yet 5. we dare not simply condemn the observation of the ordinary works of providence and generally conclude that no use may be made of these for light and direction in our way But to determine and set bounds here and say thus far may we go and no further and at such a time and occasion and no other is no small difficulty hoc opus hic labor est and knowing none who have gone before us in this enquiry we shall take the more heed to our steps and in modesty and with submission offer some few particulars which may occasion a more full disquisition by others 1. Then although it be certain that we should commend our wayes to God asking light and direction from him in every business we put our hands to that he would hold us as he did that holy man Ps 73.23 24. by the right hand and guid us by his counsell yet we cannot expect an extraordinary revelation or to hear a voice from heaven pointing out our way Neither 2. must we imagine that the Lord will blind-fold our understanding and violently draw us But that 3. he will deal with us in a suteable and convenient way making use of congruous means for perswading and alluring reasonable creatures to follow or to reclaim them from such and such wayes and courses And thus he doth direct us by suggesting to us or bringing to our memories such motives and arguments as will prevail with us and offering to our consideration such dispensations as may have influence upon our judgment and help us to right purposes and resolutions And to say that we should not thus ponder and improve such works of providence is in effect 1. to deny that we should take notice of Gods care and what our kind Father doth for us And 2. to say that we should not make use of our reason nor lay hold