2. To pray is but to seek Mat. 7.7 O! but if thou wouldst find thou must seek with all thy heart and with all thy soul Deut. 4.29 Thou must seek God diligently Heb. 11.6 Thou must first seek the Glory of God and prefer holiness to the world Mat. 6.33 otherwise though thou wouldest seek God daylie thou wouldest not meet with successe Is 58.2.3 If thou choose not the fear of the Lord though thouseek him early thou shalt not find him Prov. 1.28 29. And therefore we are commanded to adde wrestling and striving to our seeking that we may prevail Rom. 15.30 3. If we will but knock or cry it will be opened to us Mat 7.8 O? but it is the cry of such as fear him that he will hear Ps 145 19. If we harken not to God while he calleth and cryeth to us in his word we may cry howl and complain as much as we will and he laugh at our calamity and mock when our fear cometh Prov 1.24 26 28. Hos 7.14 It s true our Prayers and praises are the fruit of the lips Heb. 13.15 Our tongue must be employed in honouring our God and the lips that are thus employed must not be feigned Ps 17.1 They must follow the heart and expresse what it enditeth Ps 45.1 Thy words must be the fruit of meditation Ps 5.1 The eyes of the Lord are upon the righteous and his ears are open to their cry but the face of the Lord is against them that do evil to cut off their remembrance from the earth Ps 34.16 17 And then if thou wouldst have the door opened unto thee while thou knockest thou must open to Christ while he stands at thy door and knocks Rev. 3.20 Otherwise though thou wert his spouse he will withdraw for a while and shut the door upon thee Cant. 5.2 6. 4. To Pray is but to desire for the Lord will satisfie the desire of every living thing Ps 145 16. O! but whatever the Lord out of his general bounty doth for satisfying the natural desires of bruits and brutish men yet as a father he will not bestow covenanted mercies upon any who are not his children he will thus only satisfie the desire of them that fear him v. 19. and of such as walk humbly before him Ps 10 17. 5. We need do no more but look unto God and he will save and deliver us Is 45.22 O! but thou must look unto him with the eye of faith and with a mourning eye thou must in bitternesse look upon him whom thou hast peirced Zech. 12.10 He that looks to God for good things must shut his eyes from seeing evill Is 33.15 16 17. Otherwise thou mayest till thine eyes grow dimme look for peace but no good will come and for a time of health and behold trouble Jere. 8.15 14. 6. If wee draw nigh to him he will draw near to us with mercies Ja. 4 8. O! but we must draw near to him with the heart and not with the mouth only the Lord is nigh only to such as are of a broken heart and will only save such as be of a contrite spirit Ps 34.18 But wo to them that draw nigh to God with their mouth and honour him with their lips and remove their heart far from him he will draw nigh to such but in wrath and judgement Is 29 13 14. If such open their mouth he will lift up his Hand against them O! but if thou hearken to what proceeds from the mouth of God and walk not in the lust of thine own heart then open thy mouth as wide as thou wilt and God will fill it Ps 81 10 11. 7. If we will but lift up our hands unto him we will be satisfied Ps 63.4 5. O! but first we must lift up our soul Ps 25.1 and then lift up holy hands without wrath and doubting 1. Tim. 2.8 We must wash and make our selves clean otherwise the Lord will hide his eyes when we spread forth our hands Is 1.15 16 c. As to the second sort of expressions the Scripture sheweth how the Saints should be enlarged in Prayer and that often they have (a) Is 40.31 mounted up with wings as Eagles when they look towards the Throne and that they have run without fainting and weariness that they should cry (b) The pagan King could preach this point of Divinity mightily unto the Lord Joh. 3.8 and pour out their heart like water before his face Lam. 2.19 and pray night and day exceedingly 1. Thess 2.10 and make their bed to swim and water their couch with their tears Ps 6.6 and alwayes labour fervently in prayers Col. 4.12 and (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Metaphor from the Grecian Games and Combats in which as the Poet saith Multa tulit fecitque puer sudavit alsit vid. Scap. lex § 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Hammâ—nd on 1. Thess 2.8 strive and wrestle as in an agony Rom. 15.30 and pray alwayes watching thereunto with all perserverance â—ph 6.18 and never faint in praying Luk 18.1 and seek God diligently and with the whole heart and soul Heb. 11.6 Deut. 4.29 never hold their peace day nor night and keep no silence Is 62.6 Ps 22.2 and ask in faith nothing wavering Jam. 1.6 and still wrestle with tears and supplications untill they prevail Gen. 32.24 26. Hos 12.4 c. Thus the Saints should be and have been enlarged upon special occasions trials and temptations while the Lord hath poured out upoh them the spirit of supplication and hath filled their sails with a more then ordinary gale and if thou hast not met with such trials praise him who hath condescended to thy weakness but make not what should be a mark and scope at which thou shouldst aim a mark and rule whereby to judge of thy state and condition or of Gods accepting of thy performances and oblations CHAP. III. Prayer described 1. Pet. 2.5 Ye are an holy Priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ WHat Bias the Philosopher from an heroick moral Principle could say when his Countrey Priena was spoiled that enemies could not spoil him his baggage was light and could easily be transported for said he I alwayes (a) Omnia mea mecum porto Quaemea sunt virtus dat ars baec omnia mecum Porto Reus ad Symb. Fl. Pl. Valent. Imp. carry all mine about with me this may every true Israelite more truly say and upon better grounds There be two lessons 1. That of self denyal Mat. 16.24 2. Of true contentment Phil. 4.11 12. which cannot be learned in all the pagan Academies in the world It is the honest Christians incommunicable propriety to know with him Phil. 4.12 how to want and how to abound but though he can well bear the want of so many things yet he cannot while in the field surrounded with enemies while in this wilderness and exposed to the violence of so many robbers
either the further degree of our affection towards them and desiring good things to them or that we desire a greater measure of these things unto them then unto others These things being premised we proceed to shew that notwithstanding we had a revelation concerning the reprobation of some particular persons yet we might lawfully pray for them albeit that general command to pray for all men did not oblige us the promise which is the main motive being removed and an infallible intimation being made that no success can be gotten thereby it can be no more used as a mean and we will not find that any where it is enjoyned as a meer duty and it is probable that the sole ground why that command is relaxed as to those who have sinned against the holy Ghost is because there (a) Heb. 10.26 27. remaineth no more sacrifice to be offered for such but a certain fearfull looking-for of judgment and therefore since there is no hope of success in the one case more then in the other the command seemeth to expire in this as well as in that case but yet our obligation may arise from another ground as our special yea perhaps general relations to such a person which may by just consequence bring us under the bond of another command warranting the performance of this duty And thus when we compare the general relaxation with this special obligation the result will be this that when we look to the decree of God and consider that our prayers will not prevail we may forbear to offer up such a vain as to the good of such a person oblation and yet when we look upon the miserable state of such a person especially if standing under some near relation to him we may pity him and may poure our complaint in his behalf to the Lord. I am not ignorant that many do approve that ancient saying or (b) Si de aliquibus ita certa esset ecclesia ut qui sunt illi etiam nosset qui licet in hac vita sunt constituti tamen praedestinati sunt in aternuÌ„ ignem ire cum diabolo tam pro cis non oraret quam nec pro ipso August de civit Dei lib. 21. cap. 24. Augustine that if we knew who were reprobats we should no more pray for them then for the devils and damned in hell which (c) Lyra in 1 Joh. 5.16 Lyra applieth to those who are guilty of the unpardonable sin against the holy Ghost but we hope before we close the disparity between those who are yet in the land of the living and those who are judged and sent unto their place shall be made manifest And here we might alledge the authority of a great Divine (d) D. Twiss vind part 2. dig 7. ad § 23. in Corvin def Armin animad pag. 256. Dr. Twisse confirmed bâ—â—yâ—w pregnant instances in our blessed Saviour who prayed that the cup might pass from him and wept and lamented over Jerusalem saying O! that thou hadst known in this thy day the things that belong unto thy peace and yet Christ knew that his Father had decreed that he should drink that cup and that Jerusalem should be destroyed And I would ask if the Lord did intimat his decree of reprobation and that he would never shew mercy to such a man might not and ought not such a one notwithstanding of that revealed decree pray for mercy and use the means whereby he might escape the wrath of the Almighty You will say it may be questioned if any man were obliged to look upon such a revelation as holding out a peremptoty and irrevocable sentence and not rather as a threatning implying a proviso and condition and a virtual promise of mercy upon repentance since all the promises and threatnings of the word though as to the letter they appear to be most absolute and peremptory yet admit a suteable condition limitation and exception Ezek. 33.13 14 15. Nay but standing to the supposition the Lord preserve us from such a sad and desperate case I think it can hardly be denied that such a one should use the means and who dare blame him if he should say Lord thy decrees and unsearchable counsels are a depth I dare not bark against the heavens but Lord keep me from sinning against thee and from blaspheming thy holy Name Lord give me grace to do my duty and to submit unto thy holy will Lord do thou unto me what thou wilt but Lord keep me from sinning against thee And thus he may pray and attend the Ordinances resist temptations c. as if such a sentence were not given out against him But you will perhaps reply can a reprobat do these things Ans The question is not what he is able to do but what is is his duty and albeit that be not the way to fulfill the revealed decree but rather to escape that sad sentence yet such a revelation doth not make that course to become sinfull and unlawfull nor doth it liberat him from any point of duty to which as a rational creature being yet on the way he was obliged (e) Qua viator though his condition be hopelesse yet he is not removed from the means nor stated in and brought to his place and the decrees of God though made known to us are not as hath been shown Art 1. the rule of our duty especially when they do not import the suturition of sin but are conversant a bout the state and finall portion of sinners But it may be enquired if such a one as he is obliged to use the means so may look after the end and pray for life and salvation Ans Albeit submission be the duty of sufferers and there be no punishment due to sin though never so great albeit the pains and torments of hell that should cause sinners murmur and blaspheme yet the decree of God coucerning events not being our rule doth not lay an obligation on us to conform our wayes and desires thereunto as we may resist temptations to sin though we with Peter had a revelation concerning the futurition of it so we may use the means to escape a revealed judgment and pray against that stroak and what is it to desire and use the means of grace but upon the matter and by just interpretation to seek after wish and desire Salvation which is the (f) 1 Pet. 1.9 end and it seemeth to be very unreasonable to imagine that we should labour endeavour and be diligent in using the means and that yet we may not desire and pray for a blessing upon them that they may prove effectuall and be subservient for obtaing the end Augustins case mentioned Sect 1. Concerning the wicked son complying with the decree in desiring his Fathers death and the godly son praying though with submission that his Father may recover and using albeit he had no hope all lawfull means for that end may serve for clearing our case
prevaile in him we have accesse with confidence and may come boldly to the Throne of grace that we may obtain mercy and find grace to help in time of need Eph. 3.12 Heb. 4.14.16 And there be these three most powerfull grounds of this prevalency whereupon our confidence should be built when we approach in his name 1. The Fathers love and tender bowels towards his only (l) Ioh. 3.16 begotten son Mat. 3.17 Iohn 3.35 and. 5.20 Col. 1.13 Heb. 3.6 the (m) So let enim etiam apud nos multum valere amiâ—orum dilectio quod propter ipsos etiam absentes mortuos rogamur prompte facimus To let in Joan. 16.23 name of a dear freind though absent or dead will be very prevalent with us for obtaining a favour and shall not the name of Christ who ever liveth with the Father and who hath the same nature and will with the Father being interposed obtain a grant to our desires Was the remembrance of Abraham Isaac and Iacob who were Gods (n) 2 Chr. 20.7 Isa 41.8 friends pleaded as a motive for the Lord to show mercy to their posterity Exod. 32.13 Deut. 9 27. c. And shall the Lord reject us when we come to him in the name of his dearly beloved Son 2. His blood and sufferings that price he hath laid down for all our mercies though we can only plead mercy and grace yet our cautioner hath satisfied divine justice he hath purchased us and all our mercies at a dear rate Act. 20.28 Eph. 1.5 and 2.13 Col. 1.20 1 Cor. 3.2 22 23. c. 3. His intercession and appearing in the heavens pleading our cause with the Father there and sâ—câ—â—â—ing the cry of his blood wh ch was shed on earth and obtaining to us what he purchased by it See Chap. 5. And thus though we should pray in the holy Ghost Jud. 20. yet not in the name of the holy Ghost the Spirit must help us to pray but he is not our Mediator for whose sake our prayers are accepted I have (o) Jenkin on Jude 20. read of Arrius that one of his haeresies was that he attributed the office of mediator to the holy Ghost but why should we stay to confute that dream and to show that as there is but are God so there is but one Mediator between God and men the man Christ Jesus who gave himself a ransom to red 〈◊〉 lâ—st men 1 Tim. 2.5 6. For clearing of this point we will show 1. what it is to ask in Christs name 2. why we must as in his name 3. whether the Jâ—wish Church did believe in him and pray in his name 4. we will close with a word of application For the first To pray in Christs name is not a work of the (p) Non enim senum literarum ac syllabarum sed quod sonus ipse signâ—ficat quod eo sono recte ac veraciter intellegitur hoc accipiendus est dicere cum dicit in nomine meo Aug. tract 102. in Joan. lips or to say Lord hear us for Christs sake we dishonour Christ and we mock the Father when thus we take his name in vain and mention it in our prayers without reverence and dependance on him for an answer You will say what then doth this phrase import Ans If we perpend it as in the Scriptures attributed either to the Father or Son we will find that it doth signifie as to our purpose for it hath several other significations 1. his (q) Non petimus in nomine magistri quod petimus praeter regulam ipsius mugisterii Aug. tract 73. in Joan. command and appointment as Exod. 5.23 Deut. 18.20 Mat. 18.20 Secondly his help and assistance or our dependance upon his strength and power as Ps 44.5.1 Sam. 17.45 Luk. 10.17 Thirdly his glory as the end of our actions and the dispensations of providence towards us Col. 3. 17. Mat. 18.20 Ps 31.3 Fourthly as it is particularly attributed to Christ especially and most usually it importeth our dependence on him as our Mediator and advocate and our confidence in his merit and intercession as Joh. 14.13 14 and 16.23 c. And in this last sense especially we are said to pray in Christs name For though 1. we must have his warrant and approbation and look to his will and command and 2. though we must expect strength and assistance from him and 3. though we must aim at his glory in all our desires yet while it is required that we should pray in his name these things are as it were presupposed and directly principally and properly is only held forth our dependence on him as our Redeemer Reconciler Mediator and Advocate with the Father in whom alone and through whose merit intercession and satisfaction we expect access acceptance and audience of our prayers Two ancient Doctors viz. the judicious (r) Evigila igitur homo sidelis vigilanter audi quod illic positum est in nomine meo qui promisit ergo tam magnum beneficium qui vocatur utique Christus Jesus Christus significatregem Jesus salvatorem non itaque nos salvos faciâ—t quicunque rex sed rex salvator as per hoc quodcunque petimus adversus utilitatem salutis non petimns in nomine salvatoris tamen ipâ—e salvator est non solum quando facit quoa petimus verum etiam quando non facit qnoniam quod videt peti contra salutem non faciendo potius se exhibet salvatorem novit enim medicus quid pro sua quid contra suam sanitatem poscat aegrolus ideo contraria poscentis non facit voluntatem ut faciat sanitatem si autem qui in cum credit aliquid per ignorantiam contra suam salutem petit non in nomine salvatoris petit quia salvator ei non erit si quod ejus salutem impedit fecerit unde tunc expedit potius ut non faciendo propier quod invocatur faciat quod vocatur ut sic intelligamus non pâ—tere nos in nomine magistri quod peâ—imus praeter regulam ipsius magisterit Aug. tract 73. in Joan. vide etiam tract 81. 102. Augustine and (Å¿) Nomen filii Jesus est Jesus autem salvator vel salutaris dicitur ille ergo in nomine salvatoris petit qui illud petit quod ad veram salutem pertinet nam si id quod non expedit petitur non in nomine Jesu petitur pater unde eisdem apostolis adhuc in firmantibus dominus dicit usque modo non petistis quicquam in nomine meo ae si aperte dicevetur non petiistis in nomine salvatoris qui nescitis quaerere aeternam salutem Hinc est quod Vaulus non exauditur quia si liberaretur a tentatione ei non prodesset ad salutem c. Greg. mag hom 27. in evang vide etiam Theophylact. in Joan. 16.24 As for Augustine his reason viz. that all other things in
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
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
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
before the Lord 2. in faith relying upon Christs merit and intercession and in his name coming to God as the hearer of prayers and the rewarder of all them who diligently seek him and 3. with an eye to his glory arming at that as thy great and chief scope and end 4. that thou dependest upon him patiently waiting till he shew mercy upon thee not daring to limitat and prescribe to him nor murmuring because he delayeth to give or withholdeth the particular thou desirest and 5. that if he fill thy hands with his mercies thy heart and mouth will be filled with his praises supposing I say that thou dost pray thus that the truth and reality of all these in whatsoever measure or degree are to be found in thy prayers thou needest not fear thy prayers are acceptable and the Lord will in his owe time and way hear and answer thee and as a Father pitieth the sickness and weakness of his tender Child So the Lord in mercy pitieth thee and covereth all thine infirmities and notwithstanding thou maist in faith plead the promises of audience and confidently wait for and answer to thy prayers But 3. If thou make conscience of these few particulars which thou wilt not deny to be so necessary the rest will not altogether be deficient and wanting though they be not so discernable and obvious to every eye nor so distinctly expresly and in such a measure and maner as these we have now named and which appear to be more necessary and therefore though these other qualifications be not seen yet they are and have place in thy prayer they are virtually and in the root they are truly and in some measure though not sensibly and in such a degree or perfection so that albeit thou hast not set so much time a part for preparing thy heart and albeit thou canst not say thou art a son and in the state of grace that thou prayest in the holy Ghost that thy ends are so pure and spiritual that thou hast such a measure of humility imimportunity confidence c. yet thou who dost thus call upon God in sincerity art in some measure fitted and prepared to meet thy God thou art in the state of grace and the Spirit helpeth thine infirmities and helpeth thee to pray according to the will of God and thou dost honestly aim at his glory thou art truly humble and self-emptied thou dost believe and depend upon God and with the heart importune and cry to him c. For not only may the habits of grace lurk but also their acts and exercise if weak and remiss and if mixed with the stirring and motions of the contrary vices may be for a while insensible and thus occasion not only scruples anent their reality and existence but also the denial thereof And as to the measure of grace there is such a latitude and variety that it is difficult if not impossible here to (c) But as Philosophers do make and imagine their 8. gradus or eight degrees of intention four of which are made necessary that any form or quality may denominat the sub ject So we may suppose such a measure of grace here attainable and necessarily required for the acceptance of our performances determine either the minimum or maximum Why then should weak Christians fish into such drumly waters and raise those storms they are not able to calm But that what hath beeen said from the word of truth for asserting these qualifications may not through a mistake break any bruised reed nor disquiet such as Christ would have comforted though the weakest should hear and learn their duty the extent of the promises and the qualifications of their spiritual service yet since weak ones are ready to mistake both their state and work and to judge hardly of themselves for want of light and dexterity for reflecting upon and discerning their condition and the quality of their performances and for making a right comparison of these with the rule and so for passing a right judgment and knowing their own case we will bring some grounds laid down by practical Divines and collected from the Scriptures which may serve to stay and uphold them and which they for their comfort may make use of as not being contrary to what hath been here said albeit such cannot punctually ride the marches We shall now only name these grounds and refer to the Authors where they are insisted on at greater length But for preventing the abuse and mis-improvement of the condescention of our compassionat Lord See our Parallel Part. 1. Chap. 2. And we will begin with a passage of that excellent Commentary of our judicious and eminent Mr. Rollock We may observe saith (d) Videas quantopâ—re placeat Deo vel pauxillum fidei quan ropere delectetur precihus ex quantulacunque fide profectis etiamâ—â— conjunctam habeant multiplicem imperfectionem videmus vulgo parentes magis delectari balbutienti infantia infantium quam universa cloquentia c. Rolloc in Johan cap. 4. this reverend Divine how much a little of faith doth please God and how much he delighteth in those prayers that proceedeth from never so weak and small a measure of faith albeit otherwise they be mixed with a great multitude of weakness and imperfections as a Father will be more moved with and delight more in the broken language of his stammering Child then in all the eloquence of the greatest Oratours So our heavenly Father c. 2. It would be remembred saith the pious and experienced Mr. (e) Tenendum est non minus placere posse Deo conditionem sanctorum quando angustantur ipsorum spiritus in precatione quam quando dilatari maxime videntur quandiu igitur sancti fructibus fidei seu fructibus spiritus ferendes studens erant secundum Dei voluntatem petentes id quod Deus promisit in side animique submissione expectantes responsionem a Deo tandiu preces ipsorum via ipsorum Deo placent sive angustentur sive dilatentur ipsorum spiritus in precatione c. Dicson Therap Sac lib. 3. cap 10 Dickson that the Saints condition may no less please God when their spirits are straitned in prayer then when they seem to be most enlarged and the Apostle sheweth that the Saints may be so far bound up in spirit in the day of trouble that they do not know what to ask and must chose to send up groans in stead of prayers Rom. 8.26 So long then as the Saints study to bring forth the fruits of faith and of the spirit and do pray according to the will of God asking what he hath promised and in some measure of faith are patiently waiting for an answer from God their prayers and way doth please the Lord whether their heart be straitned or enlarged in prayer 1 Joh. 5.14 15. 3. Faith doth sigh prayers to heaven saith (f) Rutherf Tri. and Trium of faith Serm. 6. learned Mr. Rutherfurd
they set the supposed mercy to the right hond as it 〈◊〉 were and desire that it may be preferred but the Lord often c. the right hand on Ephraim and prefer him to Manasseh And thus it may appear that though the particular be not given yet the prayer may not only be said to be accepted and heard but also answered though we desire not to contend for words yet we think that when ever the Lord heareth then he may be said to answer because his hearing is never separated from his speaking for either then he stayeth the heart with this spiritual peace or secretly upholdeth the supplicant that he faint not or some one way or other doth him good but if any will refer the answer of prayer to a sensible manifestation of Gods hand either by giving what was askt or making some notable compensation and exchange we will not debate such a nominal question but its certain the Lord may accept and hearken to thy prayer a long tâ—me before thou meet with any such sensible manifestation of his acceptance But wo (k) Isa 3.11 to the wicked when shall they hear of their prayers though many mercies be â—â—spensed to them by the hand of a common providence yet â—â—ching in mercy and as a return of their supplications though they have a câ—vil â—â—ght which no man dare challenge to what they enjoy and whatever grant and donation from the Lord or tenure by his providence they can pretend yet they by their ingratitude and abuse of these mercies which they have empâ—oyed as so many weapons to fight against tâ—e Gâ—ver have forfeited all that right and may every moment be thrust out of all their possessions as tennents at will and certainly one day the heir (l) Heb 1.2 of all things will reckon with them as theeves and usurpers for medling with and taking possession of his goods without his licence and for not acknowledging his propriety by employing them for his honour yea and often here he reckoneth with such they sit in slippery places Psa 73.18 they are not like the people of God who dwelleth in a sure habitation Isa 32.18 as the whirl-wind passeth So is the wicked no more but the righteous is an everlasting foundation Prov. 10.25 the wicked get none of the sure mercies of David promised to the Elect Isa 55.3 but snares fire brimstone and an horrible tempest is the portion of their cup they cannot promise to themselves an hours security from such a storm they know not how soon the Lord will thus rain upon them Psa 11.6 The right of providence is a mutable title and foundation revocable at pleasure the Lord may change his work and the dispensations of providence when he will but he cannot change nor alter his Word and break his promise upon which the mercies of the Saints are founded and therefore their mercies are (m) Mercies given in return to prayer are 1. real 2. stable 3. costly 4. pure 5. witnessing 6. promising real and stable they are sure because they have such an immutable ground as the Word of God and they are the mercies of David and therefore they are real because they are given for the merit and intercession of the typified David they come to them through the covenant of promise whereby the forfeiture is taken off and the curse removed their mercies are meâ—â—â—es indeed and no wonder they being so costly though cheap to us they are the purchase of blood they stood Christ at a dear rate they are pure mercies the blessing of the Lord taketh away the sting and thorns from them Prov. 10.22 they are witnessing and sealing mercies they are as so many testimonies of the love of our Father and of the acceptance of our prayers and they are (n) Every one of the Saints mercies may be called Gad for a troop cometh promising mercies and pledges of more yea and of all things whatsoever we shall stand in need of But the wicked are not so they are fed as oxen for the slaughter and their mercies are as so many fore-runners of their wo and misery their blessings are cursed and their mercies given in wrath and in judgment Sect. III. How we may know 1. whether the Lord hath heard our prayers when he deniethor delayeth to give what we asked and 2. whether the mercies we receive be the fruits of Gods general bounty conveyed to us by the hand of common providence or given in love as a gracious return to our prayers Psa 66.19 Verily God hath heard me he hath attended to the voice of my prayer WE will not stay to prove that the Saints may discern the Lords voice while he answereth their prayers there being so many instances hereof in the Word and that not only when he giveth the particular mercy they petitioned as to David Psa 116.1 2. Psa 66.19 Hannah 1 Sam. 1.27 c. but also when the particular is with-held as from Paul who yet discerned the Lords voice and what he said in answer to his prayers 2 Cor. 12.9 Neither will it be needfull to show that we should hearken to the Lords voice and observe what he saith 1. for strengthening our faith by such experiences of the Lords bounty and fidelity 2. that we may pay our vows and return to him the sacrifice of praise and 3. that a new engagement may be laid upon our heart to improve his mercies to the honour of his Name But all the difficulty lieth in this how and by what means we may discern when the Lord speaketh and when he is silent at our prayers and we will find the case more difficult as to its first branch viz. when the Lord with-holdeth or delayeth to give what we askt because we must then wrestle against sense and carnal reason but yet there is difficulty enough to discern from what fountain and by what means our mercies come when we get what we desired We shall speak to both those branches of the question which hath been propounded by several practical Divines but the first so far as we know who at any length hath handled this case is the judicious Mr. (a) Goodw. return of prayer chap. 5 6 7 8 9. Goodwin to whom (b) Such as Mr. Fenner sâ—rm on Lam. 3.57 Isaac Ambros in mediis Chris Love zeal Chris Gurnal part 1. pag. 43. and part 3 pag. 362. others have added little or nothing but none hath spoken so fully therefore we shall only name some few particulars referring to him for their larger explication adding but a word of observation for the right improvement of these rules And first we will speak to the case in general and then to its several branches 1. then by these and such like marks we may know that our prayers are accepted and heard whether the particular we desired be given or not as 1. (c) Goodw. ch 5. observations taken from before and in praying when the Lord stirreth the hearr
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
help of the Spirit Page 332 There are no theandrick actions Page 37 What faith did Adam in innocency act Page 530 We should pray for all men Page 260 Christ our altar and Priest Page 324 To pray alwayes what it importeth Page 668 c. Whether the Angels and Saints in glory pray for us Page 78 We may not pray to Saints or Angels Page 106 Whether all good floweth from the suggestion of good and all evil from the suggestion of evil Angels Page 362 367 Angels why called Seraphims Page 446 Whether Angels may be said to pray and to pray in faith Page 531 The wicked receive nothing in answer to their prayers Page 704 721 A delay or denial may be a gracious answer to our prayers Page 711 Whether the Lord alwayes answers when he hears prayer Page 720 Rules for discerning an answer to our prayers Page 723. c. The appropriation of works and attributes to any of the persons of the glorious Trinity not exclusive except in the mystery of incarnation redemption c. Page 569 Aquinas his empty speculations Page 17 Our assurance confidence and boldness admitteth a latitud Page 345 The necessity of attention the impudence and tergiversation of the Popish Doctors Page 427 The Atheists great prejudice against prayer removed Page 701 B Mr. Baxter interpreted Page 336 The blasphemy against the holy Ghost unpardonable Page 239 Whether we may pray for such as are guilty of that blasphemy Page 249 C Calmness after prayer an evidence of faith in praying Page 525 There are not three first causes and principal Agents but one onely Page 569 Characters of such as will never be heard Page 763 c. Of the many that are called few only are chosen Page 767 Christ's intercession see the first Table Page 34 c. Whether Christ's prayer that the cup might pass was heard Page 70 Whether all Christ's prayers on earth were mediatory Page 75 Whether we should pray to Christ as Mediator Page 104 Whether we may ask any mercy in Christ's name to them for whom he died not Page 271 Christ hath removed from us a two-fold incapacity of drawing nigh to God Page 299 We must ask in Christ's name see the first Table Page 301 c. Some Gentiles knew Christ 312 Whether the Jewish Church and the Disciples before Christs death tendered up their prayers in Christ's name Page 318 When we pray for the Church how alwayes heard Page 486 The Saints prayers the Church treasure Page 295 Why the Lord will often rather make a compensation then give to his honest supplicants the mercy in kind which they askt Page 734 In what sense prayer is said to be conditional Page 194 What is askt conditionally is not askt if the condition fail Page 713 Whether confession of sin be a part of prayer Page 19 Confused knowledge a medium between ignorance and distinct or more perfect knowledge Page 309 Whether and in what sense we should be content with a small measure of grace Page 227 We should continue instant in prayer Page 456 541 Several motives to continue instant in prayer with an answer to objections Page 791 c. What copy should we set before us in working out our salvations Page 643 A voluntary covenant the ground of conveighance of all good to the Saints from the Father thorough the Son by the holy Ghost Page 577 Of cursing and imprecations Page 664 c. D Popish praying for the dead confuted Page 233 Deadness and indisposition in prayer it's kinds causes and cure see the first Table Page 602 c. Deadness excuseth not our negligence or ommission of duty Page 637 The decrees of God are not our rule Page 816 142 c. A delay or denyal sometimes a gracious answer of prayer Page 711 Why the Lord delayes to give what at length he will give Page 736 Sathans design in moving to good Page 369 The desire needs not an interpreter Page 23 We should said a Divine pray desperatly Page 449 Devâ—ls and the damned in hell cannot pray and why Page 83 A spiritual disposition necessary in prayer Page 409 Whether doubting believers may pray in faith Page 497 Prayer considered as a duty and as a means Page 9 E The efficacy effects and fruit of prayer Page 2 473 698 What end should we propose in prayer see first Table Page 415 c. An exhortation to pray for enemies Page 273 Whether we may pray for incorrigible enemies and haters of godliness Page 268 Enlargement in prayer an evidence of faith Page 521 Whether we may be too much enlarged in prayer Page 648 Whether the Saints use to be more enlarged in private or publick Page 650 Popish enthusiasme Page 648 Euchites confuted Page 669 Whether we may pray for any evil either of sin or suffering Page 652 Example a bad rule Page 150 The condition of expediency doth not diminish the fulness of the promise Page 483 The Saints experience of the success of prayer Page 513 The Popish explicit faith Page 313 F Whether the unconverted may pray in faith Page 99 Whether the Saints may pray for the reprobat in faith Page 255 We should especially pray for such as are of the houshold of faith Page 277 Of the Popish blind faith with four degrees of their explicit faith Page 313 What faith required in prayer see the first Table Page 460 If we walk not as children we cannot call God Father Page 519 It 's not presumption but a duty to call God Father Page 559 c. Five bonds whereby a child of light walking in darkness may lay hold on God as a Father Page 564 Why Christians most ordinarily address themselves to the Father Page 575 What kind of fear required in supplicants Page 435 Fervency required in prayer Page 442 Whether it be a mercy to have our formal and cold prayers answered Page 651 729 Of frequency it 's necessity and fruit Page 656 693 It's foolish to fret because of the prosperity of the wicked or the Saints afflictions Page 718 G We know not but the Lord may have mercy on all this generation Page 264 272 The Gentiles not left without a testimony concerning Christ Page 312 Prayer considered as a gift and as a grace Page 9 The Lord alwayes giveth what we ask in faith or what is better Page 477 The Popish glass of the Trinity Page 120 How we should conceive of God when we draw nigh to him in any Ordinance Page 553 c. We may worship God absolutely not actually minding the personal relations Page 581 Whether our prayers may be said to move God Page 822 Papists have made many new gods Page 107 Mr. Goodwins assertions concerning Christ's intercession considered Page 62 Grace how it should be askt Page 211 The measure and degree of grace must be absolutely desired Page 214 Whether grace may be abused Page 223 227 Whether we should submit and be content with a small measure of grace Page 227 Whether
streams of tears yea though of blood should continually drop from thine eyes it should do thee no good O! that ye (d) Luk. 19.42 knew in this your day the things that belong to your peace before they be hid from your eyes this is the acceptable day this is your day of prayer and the day of Gods hearing come then with confidence unto the throne of grace and he will give you an answer of peace Sect. 3. To whom is the Golden Scepter stretched forth whether the unconverted should pray c. IN the description of this solemn performance Ch. 3. It s said to be an offering up of (a) Our desires i. e the desires of us Viators our desires to God all we who are on our journey and travelling towards our eternall home who have so many wants and are exposed to so many tryalls are called to look up to God and present our requests unto him so that it may be called the pilgrims passe scrip and provision this sweet duty doth ly upon all who are yet in the land of the living and it is our priviledge and happinesse that we may thus look up to God for a supply of all our wants that so long as we are on our journey we have such a kind Master and provisor who will not deny us any thing that we shall ask of him But while we say that prayer is the pilgrims talent wherewith he can only trade in time though for time and eternity for this life and that which is to come we do not deny Christs intercession for though our blessed redeemer be entered into the promised land yet his people and servants are sojourning in the wildernesse and as our surety and head he appeareth in heaven for us and though he hath no personall wants which he can present to the Father yet the head in Glory pitieth and compassionateth his suffering members and thus being touched with the feeling of their wants and infirmities he pleadeth their cause and maketh continuall intercession for them We will not now add any thing to what hath been said (b) Where having fallen upon that sweet subject we would not make an interruption untill we had spoken what we conceived necessary for opening up of that question albeit according to the rules of method much of that matter did belong to this place Sect. 1. having spoken of that subject there at so great length only with Petrus e Tarantasius we may (c) Christus secundum quod Deus orare non potuit quia aequalis est patri secundum quod homo consideratur dupliciter 1. ut comprehensor sic ei 0182 0 competit orare pro aliis non prose quia non indigebat 2. ut Viator sic competebat ei orare pro aliis et prose omnis namque oratio est pro indigentiâ quâdam supplendâ Haeâ— Petrus de Tarantasia apud Dionys Cartbus in 3. sent dist 17. quaest 2. here observe that while Christ was a Viator and till he finished his course on earth and entered into his glory he prayed not only for others but also for himself but now while he is a comprehensor and doth sit at the right hand of God cloathed with honor and majestie and is put in possession of so much felicity as the humane nature is capable of and thus standing in need of nothing for himself he can no more pray for himself but only for his ransomed ones who in this their pilgrimage are labouring under so much weaknesse and infirmities and who are lying under so many burdens and wants But to speak of us mortalls who are travelling to eternity and have this price put in our hands and this help for our journey there be here two sorts of persons as in the former Sections upon whom this duty doth ly 1. The godly 2. The wicked As for the first it will not be denyed that Gods children have an (d) Eph 2.18 Heb. 4.16 Philip. 4.6 Jam. 5.16 Isa 45.19 Mat. 7.7 Ioh. 14.13 accesse to their Father purchased to them by the blood of Christ that they may come boldly unto the Throne of grace that they may obtain mercy and find grace to help in time of need that in every thing they should let their requests be made known unto God that the effectuall fervent prayer of a righteous man availeth much that the seed of Jacob do never seek his face in vain if such knock he will open if they seek they shall find and whatsoever they shall ask it shall be given them And there needs be no more question concerning the wicked Object Answer were it not that Antinomians Object If such would draw nigh to God in prayer or any other Ordinance they would the more provoke him to wrath their prayer being an abomination unto him Prov. 28.9 And what could such chaffe expect but that they should be burnt up when they approach to him who is a consuming fire Heb. 12.29 Ans It s a sad thing to consider how far Sathan transforming himself into an Angel of light hath prevailed with some eminent Professors who laying a great claime to holinesse and Gospel-liberty under that vizard have opened a door to all loosenesse and profanity thus these grand preachers of free grace I mean Antinomian seducers as they cast off themselves all (e) See Edwards Gangrana in the catologue of â—rrors part 1. pag. mihi 21.26 27 error 66 132 137 Pagits heresiography from 109. Al. Rosse his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 12. quaest 4.1 cords and bonds calling it a legall course to subject themselves to the holy Law of God or to look on it as a rule obliging them to conform their actions unto it so they would exempt the wicked from their duty telling such that nothing can or ought to be done by them for fitting and preparing them to beleeve and embrace Christ And thus they have made all the world at once Out laws and happy must the world now at length become when there is no such thing in it as sin Which will of necessity flow from these principles for where there is no Law obliging the sons of men to conformity and obedience there can be no sin sin being nothing else but the transgression of the law 1 Ioh. 3.4 But they tell us that now under the Gospel there is no such thing as a Law obliging any man to obey it yea some have come that length of impudence as to (f) Eph. Pagit loc cit pag. 106 107. Al. Rosse loc cit affirm that Christians are not only free from the mandatory power of the Law but that it is blasphemous in Divinity and monstrous in Nature to make the Law a rule of life Thus one of them in the Pulpit cryed Away with the Law which cuts off a mans legs and then bids him walk And thus not only the godly but also the wicked are become (g) According to their assertion that neither good works
call to thee to pray for them for without them thou canst not obey the (c) Rom. 12.13 Rom. 13.7 8. c. commandment of paying tribute of owing nothing to any man thou canst not be hospital and distribute to the necessity of the Saints c. 4. And as the want of them doth thus hinder the performance of several duties so it is a great temptation to many sins O! saith Agur Let me not have poverty least I steal and take the name of my God in vain 5. Go to the Lyons and Ravens and they will teach thee thy duty they cry to God in their own way the eyes of all things wait upon him that he may give them their meat in due season Ps 104.21 27. Ps 145.15 Ps 147.9 They cry with the voice of nature and will not thou lift up thy soul and thy heart to God indigence maketh them groan and will it not send thee to the Throne and make thee cry to thy Father that he may pity thee 6. What we get by prayer hath a heavenly excellency in it though it were but a morsel of bread it hath more dignity in it then all the gems and diamonds and all the imperial Crowns of the world which come by the hand of a common providence all these things are but the bones without the marrow the whole Turkish Empire saith (d) Luth. in Gen. Luther as great as it is is but a crum which the Master of the family casts to the dogs but be it little or much that is given in return to prayer it is a blessing indeed and part of the childrens bread and it 's excellency appeareth in these particulars 1. In that it is a stream flowing from the purest fountain to wit the love and good will of our Father it is a fruit of love and a seal and pledge of love and as it cometh from love So 2. it tendeth to love it is a coal to enflame our affections and to warm our heart it is a motive and layeth an engagment on us to love our kind Father who visiteth us every morning with his tender mercies but prayerless souls take no notice of Gods hand nor do they much value his love Hence 3. it is a mercy indeed a promised and covenanted mercy as it cometh without that vexation heart-cutring and distrustfull care and excessive toyl and labour so it is enjoyed with less fear and is free of the snares and temptations that otherwise use to accompany it the blessing of the Lord maketh rich and he addeth no sorrow with it Prov. 10.22 It is by prayer that the creatures become good to us and are sanctified as to their enjoyment and use 1 Tim. 4.45 4. The right and title of possession doth add very much to the worth and goodness of things though not in themselves yet as to us who possesse them for 1. Who doth value what a theef robber usurper or oppressor doth possesse 2. How quickly may he be called to an account and as in a moment with disgrace be stripped naked of all yes though there were not such hazard of losing them yet an ingenuous spirit yea a moral Pagan would rather chuse a little to which he hath a right then thus to enjoy great revenues Prov. 16.8 5. We use to judge and esteem of the worth of things by their price especially if laid out by a wise man and good merchant but every morsel of bread the meanest creature thou gettest in return to thy prayers is the purchase of blood it cost more then a world though thou wert the greatest Monarch on earth by all thy Crowns thou couldst not purchase a right and sanctified title to the meanest of the creatures silver and gold may give possession and a civil right but they cannot give a spiritual right unto and a sanctified use of the least crum of bread and therefore we must ask in his name who hath paid the price and in whose blood our mercies must be washen that they may become pure and sanctified and may prove blessings indeed O then since thou canst not enjoy these things in mercy and in love unlesse they be given in return to thy prayer let this be thy way which is not the way of the men of this world though it be an easie and safe way and though only the right and approven way but you will say who doth condemn this way Ans Though few dare with their mouth belch out such atheisme yet in their heart and by their life and practice too many say O let us rather chuse any other way let us imploy our wit care and industry and if that will not do the turn let us add falsehood and deceit and whatsoever course else though never so unlawfull and unjust yet if it be called our own and if we by it be thought to help our selves we will rather follow that way then rest on Gods care and providence 1. because think they if we may enjoy them without God we may be masters of them and dispose of them as we will we may cut and carve for our selves and like him Hab. 2.5 enlarge our desires as hell 2. Because we dow not away with such preciseness tenderness and circumspection in our whole conversation and such zeal and fervency in prayer as is required and therefore we rather work and toyl a week then pray half an hour we rather sweat at our calling then take such heed to our steps We know not we are not acquaint with we love not and cannot endure that way but we know our business and like our work and when it s done it s done and we are at rest but if we get any thing by prayer our work is but as it were to begin we must yet watch over our hearts and wayes and take heed how we use and employ what we have gotten we must return the sacrifice of praise to God for his bounty in giving c. And therefore the Apostle had reason to exhort us That in every thing by prayer supplication and thanks giving we should make our requests known unto God Phil. 4.6 Not as if the Apostle and we now while we are pressing this necessary though much slighted duty would have you enlarge your desires after these things or be too solicitous about them and peremptory in your requests and prayers for them No no if our zeal be spent that way as alas too often it is that will marre the acceptance of our prayers and bring down a curse rather then a blessing but the end and scope of this exhortation is that we would live in a constant dependance upon God committing to him our selves and all our affairs begging his blessing on all our wayes and endeavours and that whatever we get and enjoy be it little be it much it may prove a blessing and may be given in mercy and in love that we may have the sanctified use of all we enjoy and grace to improve
Reusn symb Imper. part 3. symb 12. Othonis 1. Amicitia non angustis sintbus terminanda est omnes enim quibus amor dilectio debetur amplectitur pervenit auâ—em usque ad inimicos pro quibus etiam orare praecipimur ita nemo est in genere humano cut non dilectioâ— etsi non pro mutua charitate pro ipsa tamen communis naturae societate debeatur August ad Preb. epist 121. cap. 8 At pater ut gnati sic nos debemus amicis si quod sit vitium non fastidire Horat 1. Serm. 3. brethren not to interpose with the provoked Father for his favour and that there may be a reconciliation that he would reclaim and shew mercy unto those prodigals who have nothing but husks to feed upon Hence We may further argue thus if we should love our brethren and neighbours and all men are such then we should wish and desire their good both temporal and eternal and from whom can we desire it but from him who only can kill and make alive who only can save and destroy and who sheweth mercy on whom he will And what is it to desire the Lord to do them good but to pray for their good prayer being nothing else but an offering up of our desires to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the (u) Arist 2. Rhetor. cap. 4. Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to love is to desire those things that are good to any man not for any benefit may thereby redound to us but that they may profit him and canst thou say that thou lovest thy brethren while thou dost not desire their good while thou dost not desire it from God who only can give What though they did hate and persecute thee yet thou must love them albeit not as Augustine speaketh for that mutual love they bear to thee yet for their partaking of the same nature with thee and because of the authority of God who hath commanded thee to love thy neighbour as thy self Let Jeremiahs practice be thy copy though they recompence evil for good though they dig a pit for thy soul yet do not thou leave off to stand before the Lord to speak good for them Jer. 18.20 remember Christs prayer Luk. 23.34 and Stephens Act. 7.60 Albeit as to the measure and degree of love there may be some variety yet in respect of the object we must as (x) Thom. loc cit scil 2.2 quaest 26. art 6. ad 1. Aquinas saith love all men alike and wish to all the same good things Am I my (y) Gen. 4.9 brothers keeper were the words of a wretched Cain although we had no command yet nature bids us saith Dr. (z) Quantumvis non accederet expressum custodiae mandatum naâ—â—ra omnes jubet mutuo esse custodes ac defensâ—res salutis nostrae alienae D. Paraeus in loc Paraeus keep and procure our own and other mens salvation We might here make use of (a) Si autem diligerent non dicerent quid nobis tibi August ad Sixt. Rom. Presb. epist 105. Augustine his argument whereby he proveth that the devils did not love Christ If saith he they had loved him they would not have said to him what (b) Luk. 4.34 have we to do with thee and if according to the (c) Jam. 2.8 royal Law we loved our neighbours as our selves would we say what are we concerned in our neighbours salvation and why should we mention them in our prayers 5. If once we begin to limit this Assertion we will not be able to rid our feet and assign the bounds where we must stand You will say we may pray for all ranks of men Repl. But the question is for whom in these ranks and why for such and not for others You will say we may pray for all the Elect. Repl. But I would know 1. by what rule we can judge who are Elect who not 2. where they learned that limitation and where did they read in the Word that Gods decree is our rule And 3. if Pastors Parents Subjects c. should not pray for their relations unlesse they belong to the election of God 4. Where do we find such a limitation added in the prayers of the Saints If such and such men be among the number of the Elect I would ask whether such a limitation would not beget a jealousie in the hearers and would not rather irritate those for whom we thus prayed if they were present or heard of it then do them good Yea 6. If this limitation must be added while we pray for some then it must be added when we pray for any though never so eminent as to their carriage and profession for I think none will presume to tell us who are Elect who not You will yet say it s enough we know not that they are reprobates Ans 1. Thus they come up the length of this present couclusion and lead us to an extraordinary case viz. of a revealed decree to which we have already spoken And then 2. Who dare say that he is assured of the reprobation of any man If again it be replyed that we must not pray for the incorrigible enemies of Christ Ans 1. But how shall we know who are incorrigible who not If the (d) 1 Tim. 1.1 2. 1 Pet. 2.13 14 15 17. Prayer is the best tribute we can give to our Kings and Rulers Apostles did exhort to submit unto and pray for vile Nero and these cruel and malicious persecutors who then did bear the sword who are these enemies for whom we should not pray who can be judged to be more incorrigible then they And then 2. Are not all the reprobate incorrigible and therefore if upon this account we may not pray for enemies neither must we pray for any reprobate But 3. We would here remember the caution mentioned Concl. 2. concerning reprobation viz. That as we should not pray for reprobates as such so neither for Christs incorrigible enemies formally as such and standing under such a consideration which upon the mater and as to the present case is one and the same with that of reprobation but abstracting from the decree which is antecedent and the event that is subsequent viz. their continuing in their wicked courses we must absolutely ask that which is good in it self and good for them and which would make for the glory of Gods pardoning mercy and the encrease of Christs kingdom But if it be askt whether we pray for such as enemies of Christ though not as incorrigible Ans If the particle As do import the formal reason and ground wherefore we pray for such we deny that we pray for such as enemies to Christ but rather as men brethren neighbours c. and because of the command of God and that God by their conversion may be glorified c. But if the particle As doth only signifie the object of consideration upon which we must reflect in
unacceptable to the reader who desireth to know something of the grounds and judgment of the learned concerning this intricat question we shall now only 1. point out some scriptures from which some judicious divines have and not without probability might collect that if not the whole body of the Jewish church yet some who were more eminent for knowledge and holinesse did pray in Christ's name 2. we will propound a distinction and 3. obviat an objection As for the first these and such like expressions seem to intimat that the ancient people of God did tender up their supplications in the name of the Mediator as 1 while they ask of God for his names sake Psa 25.11 Psa 79.9 if we look on Exod. 23.21 where Gods name is said to be in the angel which did conduct the Israelites which angel was the (n) Mal. 3.1 messenger of the covenant the promised Messiah may we not conceive that while they desired to be heard for the name of God they askt for his sake in whom Gods name saith (o) Diodat on Exod. 23.21 Diodati is said to be because he is of one essence and glory with the Father 2. while they desire an answer to their prayers for his mercies sake as Psa 6 4. Psa 109.26 might they not look to the Messiah in whom the bowels of mercy are opened to sinners 3. while they plead Gods faithfullnesse and truth as Psa 40.11 Psa 143.1 did they not plead in his name in whom all the promises are yea and amen 4 While they ask for Davids (p) And albeit they might mention the promites made to David and the kindness shewed to him yea and mention his obedience and sincerity as that which the Lord might be pleased graciously to remuneratin them they being in some sense his children and he their Father and governor and so might look to the promise Exod. 20.6 yet they could not ask for his sake as the meritorious cause the type must not thus rob the truth of his honour sake as Psa 132.10 did they not rely on him of whom David was a type would they run to the shadow and neglect the substance especially since the Messiah once and again is called David as Isa 37.35 Ier. 30.9 Eze. 34.23 24. the truth going under the name of the type why may we not think that they rather lookt after the typified David then him who only was the type and figure 5. while they prayed the Lord to hear for his own sake thus the Lord promiseth and they accordingly might have prayed him to defend Jerusalem 2 King 19.34 where by way of explication is added and for my servant Davids sake viz. for him whom David did typifie thus also we have that same phrase expounded 2 King 20.6 Isa 37.35 and may not he be said to be the Fathers own Who is the brightnesse of his glory and the express image of his person Heb. 1.3.6 Hezekiah hath his recourse to him as his cautioner and undertaker and David runs to him as his Surety Isa 38.14 Psa 119.122 But you will say what ever truth may be in such a commentary upon these places yet none of them do expressly and convincingly hold out the point Ans 1. It cannot be imagined that the Jewes who did see Christ afar off and whose light in comparison of ours was but darknesse should speak so distinctly and expressly of Christ as we who live in the dayes of the Gospel 2. As of sermons so of prayers for the most part we have only some brief notes set down in the Scriptures and therefore we may not conclude what was not spoken from what is not written so that if we would know how the ancient people of God did tender up their worship to him whether in the name of a Mediator or not it seemeth a surer and better way to survey all the Scriptures of the old Testament which speak of his person and offices then to confine our inquiry to these few and brief parcells of prayers recorded there But since so much weight is laid upon an expresse text let us look on Dan. 9 17. Where the Prophet prayeth thus O! our God hear the prayer of thy servant and his supplications and cause thy face to shine upon thy Sanctuary that is desolat for the Lords sake After which manner and in the same words we Christians to this day use to pray while we expresse our dependence upon the merit and intercession of our blessed Saviour and why should we conceive that Daniel using the same words did not express the same thing Albeit there be 1. thus so many several expressions in the prayers of the ancient people which may have relation to Christ yea 2. though there be so many clear predictions of his Incarnation Passion c. And 3. although some eminent Beleevers might expresly offer up their prayers in his name yet for ordinary and as to the body of Beleevers we need not speak of the rude and carnall multitude who rested on their outward oblations and lookt no further then sense could reach We think with (q) English Divines on Joh. 16.24 Tolet Cajetan ibid Calvin Mayer Diodati c. judicous Divines that they did not use to express the name of Christ of the Messiah or of the Mediator in their prayers albeit relying on his merit and satisfaction they expected to be heard and thus they did not ask formally and expresly in his name but virtually and really and therefore our Lord in that perfect pattern of prayer which he taught his Disciples though between as it were the Levitical and Gospel way of worship yet did not enjoyn them to ask expresly in his name And that place Joh. 16.24 which may be objected against their praying in the name of Christ doth only serve to clear this distinction for it may be supposed that Christ there doth not simply deny that his Apostles had askt any thing in his name could these who knew him to be the Saviour of of the world draw near to God in any part of worship not relying on him but he denieth that directly expresly and by name they had askt any thing for his sake although after the former maner of worship they had askt in his name viz. virtually implicitly under types and shadows Hence (r) Cajet loc cit Cajetan calleth that maner of invocation viz. expresly in his name which he prescribed to his disciples a little before his death and to all the true Israelits to the end of the world notum orandi modum But though the main scope of that place be to hold out these two different wayes of asking in his name the one formerly followed the other now prescribed yet it may rationally be thought that our Lord there doth also upbraid them for living too much by sense and that being too much taken up with his bodily presence they had too much neglected the spirituall improvment of his Mediatory office Albeit
it seem hard to think that the honest servants of God did not some one way or other look to the Mediator in all their performances as being typified and represented by all their sacrifices sacraments c. yet according to their measure of faith and light they did more or lesse rely upon his name and notwithstanding of that rich opportunity the Apostles had for encreasing their knowledge and faith yet its certain that before their master was taken from them they had attained but to a small measure of both But that we may be said truly and really to ask in Christs name when the habituall intention of our heart doth rest on him albeit we do not actually think on him and so cannot mention his name is manifest from the many petitions in our prayers to which his name is not annexed I know none who useth neither is it needfull thus at every petition to mention his glorious Name and yet none will once question whether all these petitions may be thus presented in his Name yea and no lesse then these other desires expresly offered in his Name its true we use to close our prayers in his Name professing that we ask all for his sake but before that clause be added were not I would ask the severall petitions put up in faith otherwise how could they be acceptable Before we proceed to the application there is a question may be here propounded viz. whether we should ask temporall and bodily things in the name of Christ for it will not be denied that Spiritualls which have such a direct tendency unto and connexion with eternall Salvation whereof he is the purchaser should be askt for his sake Ans Although this question be not much agitated yet I know no orthodox Divine who doth not suppose that it must be so and who by their practice doth not show their judgment only (Å¿) August tract 102. in Joan. Theoph. in Joh. cap. 16.24 Gregot hom 27. in evan their words we have already cited Augustine Gregory and Theophilact may be by some mistaken as if they did deny that any thing could be askt in Christs name except salvation and what hath an immediat tendency thereto But Augustine himself showeth that he speaketh only comparatively viz. that all temporal things are not absolutely nothing but nothing in respect of salvation And Gregooy and Theophilact do only deny that Christ can be improven as a Saviour if we do not seek to him for life and salvation Yet for preventing of such a gross errour we shall briefly give some few reasons 1. We in Adam by our manifold actual rebellions did forfeit our right to all the creatures and therefore we cannot have a sanctified right and title to them but in him who is the (t) Heb. 1.2 heir of all things but all are ours if we be Christs 1 Cor. 3.21 22. and therefore in testimony of our dependance on him and our acknowledgment of his purchase and right we must ask all in his name 2. All the promises of (u) 1. Tim. 4.8 this life as well as of that which is to come in him are yea and amen in him they were made and in him they have their accomplishment 2 Cor. 1.20 How then can we plead any promise but in his Name and without a promise we have no warrant to ask and cannot ask in faith Nay I would ask in whose name do we ask if not in Christs Name What can be the title or claim we can pretend if we be not in him and ask not for his sake Godliness hath the promise of the life that now is and must not that flow from his blood who is our righteousness and sanctification 2 Cor. 1.30 Our inherent holiness cannot give us a right to the promise though it be an evidence and fruit of our being in him who hath purchased for us a right to all things 3. Our blessed Lord in that pattern which he prescribed to his disciples Mat. 6. did teach them to ask temporals comprehending all those synecdochically under our daily bread and he required that all their prayers should be tendred up in his Name Joh. 14.12.13 Joh. 16.24 adding no limitation but on the contrary extending the promise to whatsoever they would ask and shall we limit his general grant and say that there are some things we may not ask in his Name and which he will not give nor we obtain for his sake 4. What we may not ask in faith we should not ask at all Jam. 1.6 7. But our faith can have no rock to stay on but the name of Christ if we come not to this living stone we cannot offer up an acceptable sacrifice to God 1 Pet. 2.4 5. Without faith it is impossible to please God Heb. 11.6 and faith must be toward our Lord Jesus Christ Act. 20.21 5. These outward things being of themselves indifferent they become instruments and weapons either of sin or righteousness and therefore that they may become blessings indeed and sanctified in the use they must be askt in his name who is the fountain and whose Spirit is the efficient of all our sanctification and the right improving of all our mercies Heb. 10.29 1 Cor. 1.2 2 Thess 2.13 Here we might resume the reasons brought for the point in the general and apply them to this particular we may not draw nigh to God nor ask any thing from him but in Christs name therefore not temporals Is (x) Application it so O friends Is God a consumeing fire and we as dry stubble Hath Christ undertaken and is he so able and willing to keep us from the devouring flames What folly and madness were it then in us to draw nigh to God without a Mediator whom we may interpose between us and divine justice and who may be a shelter to guard us against the frowns and terrors of the Almighty If mo then fifty thousand (y) 1 Sam. 6.19 Bethshemits were smitten for looking into the Ark which was but a symbol of God's presence if (z) Exod 19.12.21 Israel durst not look on nor touch the mount when the Lord did manifest a little of his glory if thus without a warrant and protection we may not look on God's back parts nor meddle with the least testimony and token of his presence and manifestation of his glory O! how should we be afraid to come before his (a) Ps 27.8 Ps 105.4 face and to draw nigh not the Mount but the (b) Heb. 4.16 Throne unlesse (c) Esth 4.11 the King hold out the golden Scepter to us and Christ hath purchased and still pleadeth that the Scepter may be stretched forth to us there is none in heaven or earth beside him who can get us access and acceptance the fountain that infinit fountain of Gods mercy was stopt that not so much as one drop could issue out to sinners till our blessed Redeemer did lay down an invaluable price and by
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
themselves inordinatly such as serve and idolize their lusts are forced in the issue to undergo what they most abhor self-love proveth the grossest self-murder Mat. 16.25 Such as make self their last and great end their state is wretched and miserable and their woes shall never come to an end You will say Quaest since prayer should be used as a mean for obtaining the desired mercy how shall I know when I idolize that mercy and make it my ultimate end in prayer Ans Thou dost provoke the Lord and abuse a most solemn and promising ordinance Ans when thou expectest no return of thy prayers and askest not that thou mayest obtain and therefore whatever other end thou mayest propose as discharge of duty the enjoying of fellowship with the Father and his Son an heavenly frame of spirit the shining of Gods countenance in that ordinance and a tast of the heavenly manna yet the proper immediatand direct end of prayer c. is to procure the particular mercy we desire and stand in need of and therefore we must use it for that end and have it often in our eye 1. before we come it must send us to the throne 2. while we come it must animat the desire and 3. after prayer it will make us wait and look for a return But let us beware of the popish leaven that no (c) Suar. lib. 1. cap. 11. sect 13. Ex Alense proponit tres fiues seu fructus orationis viz. 1. ad degustandum seu ad dulcedinem delectationem ex contemplatione amore Dei capiendam 2. ad exsolvendum seu ad merendum satis faciendum divinae justitiae 3. Ad impretandum quod petimus De primo tertio non est quaestio inter nos Pentificios de secundo disputari selet in articulo de merito bonorum operum quod nostri Theologi passim refellunt ut vanum absurdum commentum sed fere nihil ut fatetur Suarez cap. 22. sect 1. hoc loco specialiter de oratione dicere necesse est quamvis oratio sit praecipuum inter tria principalia capita ad quae opera satisfactoria a papistis reduci solent Jejunium enim refertur ad orationem eleemosyna est opus exterius vid Thom. 22. quaest 83. art 13. opinion of merit do feed our expectation who would not abominat that beggar who would ask an almes upon the account of debt as if his asking did give him a right and what creditor would accept of entreaties and requests as good payment all would go to that market where such money were current Ah foolish Papists and unwise how dare ye thus mock the holy one And shall such proud boasting Pharisees (d) Jam. 1.7 expect to (e) An opinion of dignity and merit would hinder and obstruct the acceptance and successe of prayers he who hath money wherewith he may buy needs not begg When we resolve to stand to a legal plea we need not make our supplication to the Judge Job 9.15 receive any thing from the Lord such as would carry on a trade with heaven must not bring such (f) Isa 64.6 filthy rags Ah what are all our righteousnesses all our prayers and performances who will go about to establish their own righteousness but such as are ignorant of the righteousness of God Rom. 10.3 If our works have such a meritorious worth in them Christ died in vain and what do we ow to the free mercy and grace of God For to him that worketh the reward is reckoned not of grace but of debt Rom. 4.4 It is Christs prerogative to ask upon the account of justice and â—o plead the title of purchase but to us all is free his love his blood all the promises all our enjoyments and all the good we stand in need of grace glory our bodily being and life with all its comforts and accommodations Though the Lord by his free promise hath made a connexion between our working and the reward yet we must not imagine any kind of causality by way of merit though our works be via regni yet not causa regnandi They are the way and a mean sanctified and appointed of God for obtaining the blessing but not the cause nor can they give any title by way of purchase and causality but yet the connexion is no less sure and infallible the Lords truth and veracity being as strong and firm a ground and support of faith as his equity and justice hence we may as confidently look for the return of our prayers as if by these we did merit and purchase what we desired But though thus we be (g) Subordinata non pugnant allowed to look after those inferiour and subordinat ends yet if these exclude yea if they no not stoop unto the great and ultimat end viz. the glory of God the whole work is (h) Bonum opus intintio facit non enim valde attendas quid homo faciat sed quid cum facit aspiciat prin quinquag ex prolo Ps 31. August Quicquid autem boni sit ab bomine non propter hoc fit propter quod fieri debere sapientia praecipit etsi officio vidoatur bonum ipso non recto fine peccatum est August lib. contra marred and wants one of the most noble qualifications and that which must be a necessary ingredient in all our acceptable sacrifices not as if in every petition we must reflect upon that high end but that habitually virtually and interpretatively it must alwayes be intended it must so far abide as to have influence upon the whole action so that we must alwayes so carry as if alwayes we did mind and think upon it as he who is riding a journey must so far mind the place he is going to as not to be diverted or driven out of the way And now we come to speak more directly to the main question viz. what is it to intend the glory of God and how shall I know when I make it my great and ultimate end in prayer Ans We may make use of these few characters for a discovery of what end we propound and aim at 1. the end hath a (i) Quid est ergo amor nisi quedam vitta duo aliqua copulans amentom scil id quod amatur August de trin lib. 8. cap. 10. magnetical and attractive vertue it draws out the soul after it and if it be our chief good and the great end it so glueth and uniteth the heart to it that there can be no divorce Hence the soul is said (k) Anima magis est ubi amat quam ubi animat to be more where it loveth then where it liveth And indeed as to the estimation and choice it will prefer what it most loveth unto life it self thus Paul was ready not only to be bound but also to die for the name of Christ Act. 21.13 and the glory of God
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
aliis collectis hanccertaem conclusionem confirmat Durham in Apocalyp pag. 11 12. alike 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said (a) Nazianz. orat 37. Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 While we adore one we must and ought adore all the three if we exclude any of the persons of the Trinity from the object of worship we deny him to be God And since their names are relative let the naming of the one lead us in to remember the other two and thus the Apostle while he requireth some conditions in those who call on the Father mentioneth the knowledge of the Son and sanctification of the Spirit 1 Pet. 1.17 18 19 22. As if he had warned them in their acts of worship not so to mind the Father as to forget the Son and holy Spirit and accordingly the Saints in the close of their prayers yea and frequently also in the beginning (b) Vid. Voet sel disp 26. Forbes loc cit use expresly to mention all the three persons of the Trinity and though only in the close they did name those glorious persons ascribing glory and praise to the Father Son and holy Ghost yet thereby they declare that while in any part of that worship they did name any one of the persons yet they included the other two at least as to their habitual intention Concl. 5. But though it be fit that thus the meditation of the one should lead us in to contemplat the other two and though we must at no time in any point of worship so fix our heart upon any one as to exclude the other two from that act of worship yet we may upon occasion so look upon one as not (c) Peculiarl distincto mentis conceptu religionis actu tendimus in unam aliquam personam ut codem illo actu tunc directe explicite non tendamus in aliam quia preces gratiarum actiones distincto scorsim diriguntur ad Spir. sanctum aut ad Filium aut ad Patrem quod docet univer salis consensus devotio omnium fidelium Act. 7.60 Apoc. 22.20 2 Cor. 13 14. Voet. ubi supra disp 28. pag. 478. actually to meditate and think upon the other two The limited nature of our thoughts which cannot at one and the same instant of time seriously contemplat and be taken up with many different objects yea or different considerations of one and the same object and the experience of all Saints in their meditations doth show the necessity of this limitation Yet 1. that same divine nature that is in the other two is in this case the object of worship and therefore they being considered essentially and as God they may thus be said to be expresly worshiped no less then the glorious person that was named 2. Then and alwayes there must be in us an equal respect to all the three persons of the blessed Trinity habitually intentionally and as to the inclination and general bent of the heart Concl. 6. In singling out any one person of the blessed Trinity we may look upon and be directed by that appropriation of works and attributes and the different order of subsisting and working and accordingly fix our eyes upon that person to whom the Scripture in a special maner doth ascribe those attributes and dispensations as are most suitable to our condition and the present exigence according to that pattern 2 Cor. 13.14 Concl. 7. Yet we are not so limited by that appropriation or order that is among those holy persons that upon any occasion we may not indifferently name and particularly fix upon any or that in the contemplation of them severally we may not first fix upon any one thus the Son is invocated before the Father in that place now cited 1 Cor. 13.14 and the holy (d) The holy Spirit there is called the seven Spirits communi saith Parae us metalepsi effectorum pro ou aâ— He is called so not form â—â—y â—ut effectively and in reference to the seven Churchs and his spiritual gifts dispensed to each of them and since no created spirits can be the objects of worship from whom grace and peace may be askt as there these seven spirits must be the holy Ghost See Durham on Rev pag. 4.5 Ghost before the Son Rovel 1.4 5. Whereby is clearly held forth to us that notwithstanding there be a priority of order among those glorious persons yet no priority of dignity and perfection And thus as we may first fix upon any one So we may particularly make our address to any one not expresly men ioning the other two Thus Stephen and the penitent Thief do supplicate the Son Act. 7.59 Luk. 23.42 And the Apostle doth particularly wish and ask of the holy Ghost to the Corrinthians his communion whereby they might be united and have fellowship with Christ their Head and among themselves as members of his Body 2 Cor. 13.14 And as the Spirit particularly speaketh to the Church Rev. 2.7 why may not the Church particularly speak and pray unto the Spirit and accordingly Christians from time to time in their prayers meditations and ejaculations have particularly named and fixed upon any one of those glorious persons But here it may be askt whether or not as we may put up several petitions to the several persons of the Trinity So we may put up one and the same petition to several persons Ans Our learned antiquary (e) Forb loc cit cap. 23. sect Dr. Forbess denieth this to be a fit and decent maner of worship but 1. if we may ask several things from them continuedly and without interruption as 2 Cor. 13.14 why may we not as well ask one and the same thing from them severally the hazard of altering dividing and varying the object of worship which is the only inconvenience he objecteth is no less in that case then in this 2. If we may joyntly praise all the persons why may we not joyntly pray to them but I think none will scruple to praise them joyntly naming all the three particularly and it is most usual to close our prayers ascribing praise to the Father Son and holy Ghost for all and every one of our mercies and may we not as warrantably pray for mercy from all those glorious persons as to praise them for it while they give it 3. Since while we pray to God we understand and include all the three persons and must exclude none as hath been shown why may we not particularly name them all 4. Is not grace and peace particularly ask't from (f) By him which is which was and which is to come Diodat Mr. Durham and not a few learned Expositoâ—s will have the Father to be circumscribed and his eternal being all these blessed persons Rev. 1.4 5. according to the interpretation of several judicious Divines Yet here we do not reject Mr. (g) Mr. Durham loc cit pag. 12 15. Durham his caution Viz. Since our imagination
given to him and the holy Spirit proceeding from the Father and Son carrieth on the work of salvation in all them whom the Father hath elected unto life and for whom the Son hath laid down his life thus in time effectuating what the Father from eternity had decreed and applying the medicine the Son hath purchased and prepared for us 2. While it s ask't what the Spirit worketh by virtue of this economy Ans When thou comest home to thy fathers house and seest his face either thy curiosity shall be silenced or satisfied but now if thou only askest what we may rather ask what not Are not all the gracious actings of the Spirit and the whole work of sanctification first and last the sweet fruit of this economy covenant and transaction and without which our case had been as bad and desperate as the devils and now the Spirit by virtue of that covenant not only works but creates grace in subjecto inhabili where there was no inclination fitness or preparation till he began to work and not only actuatch grace where he hath wrought it and concurreth with it but also supplieth the defect of the cause and principle it self which still remaineth incompleat till he perfect it in glory which is another kind of providence nor what is afforded to natural agents And holiness sanctification and illumination being the third great work of God which by virtue of that voluntary transaction remained to be wrought towards the sons of men that did lie upon the third person of the blessed Trinity and thus by this eternal covenant holiness was fitly appropriated to the holy Spirit And thus we may see that there is not a full enumeration in the three-membred distinction of mission so often ininculcated in the Schools 1. per imperium or by command which supposeth the subjection of him who is sent 2. per consilium or by counsel and advice which supposeth weakness and ignorance in him who is sent 3. per originem or by natural descent as trees send forth their branches and this say they kind of mission only hath place among the persons of the Trinity but we may doubt if any where in the Scriptures the word mission or sending is put to signifie the natural procession of any of the persons of the Trinity but however from what hath been said it may appear that this three-footed distinction doth halt and wanteth one of its legs ye◠and that member which is most usefull and necessary and which as we conceive only hath place in the Scriptures viz. by mutual consent agreement and covenant and none can question that this sort of mission may have place among equals Before we come to the application Concl. 10 let us add this tenth Concl. We are not so limited to conceive of the divine nature under one or more personal properties and distinct subsistences that in prayer or any other point of worship we may not draw nigh to him as the alone Jehovah and true God we are not so obliged to conceive of the divine nature relatively and as subsisting in the Father Son and Spirit as that we may not apprehend him absolutely as God abstracting as it were from the different subsistences of the God-head though not excluding them And thus the Jewish Church used to worship him and for ordinary made their adress to him as that one true and living God laying hold rather on his essential and glorious attributes then on his personal properties or relations But (u) A word of warning and caution 1. It were to be wished now under so full a discovery of this mysterious unity and Trinity that in beholding the infinite nature of the one Jehovah and true God we might adore the glorious Trinity of persons yet not suffering our thoughts so to expatiat and be scattered in musing on three as distinct objects of worship but still fixing our eye upon the unity of the divine nature and God-head which is the formal object of worship and which is not multiplied nor divided in the several persons for as (x) Vna est enim Patris Filii Spiritus sancti essentia quam Graci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant in quâ non est aliud Pater aliud Filius aliud Spiritus sanctus quamvis personaliter fit alius Pater alius Filius alius Spiritus sanctus Aug. tom 3. de fid ad Pet diac cap. 1. fol 48. Austin saith albeit in the Trinity there be alius alius yet not aliud though there be a distinction of persons yet not of natures nor a distinct object of worship but the same God-head is in all the persons and therefore whether one or mo or none of the persons be named the object of worship is the same and we should in the unity of nature (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autor expos apud Forhes loo cit cap. 33. behold the admirable Trinity of persons and in that Trinity the glorious unity of nature without division or confusion multiplication or alteration But 2. Albeit we may name any one of the persons particularly as being the true God and a fit object of worship yet we must not imagine any special respect and honour thereby to be given to him as if the other two were less worshiped in that act of worship and therefore albeit the Saints do frequently make their adress to the Father yet 1. they do not exclude the Son and holy Ghost nor 2. imagine that the Son and holy Spirit hath not an equal hand with the Father in all their mercies and thus 3. they do not come to the Father as another and greater God to whom more honour and reverence were due then to the Son and Spirit and 4. they do not apprehend that thereby the Father is engaged more to help them then the other two which are not named 3. As we should not stumble at the Arrian and Socinian cavils against the mystery of the Trinity which is an object of faith so far beyond the reach of our dark-sighted reason and apprehension and is such a depth as our shallow understanding and short measure is not able to sound So on the other hand we would beware least our belief of the Trinity make us encline towards the pagan conceit of plurality of Gods that it tend not nor lead that way as too freqently it doth in the rude and stupid multitude contrarily to the dictates of (z) Vide Scot in 1. sent dist 2. quaest 3. reason it self which hath convinced many Pagans of the impossibility of mo Gods then one which necessary point is so clearly held forth in the Scriptures of truth that he who runs may read Deut. 6.4 Mark 12.32 1 Cor. 8.4.6 c. But hoping that sober Christians will abominat these and such like gross conceptions of God that which we would mainly here take notice of and improve is that gracious economy of the glorious persons of the ever blessed Trinity
in dispensing of mercies to us and that eternal covenant and transaction whereby in time all good is conveyed to us and which we should eye and make use of in our addresses to God And thus we may hearken to the voice of the Father as from all eternity saying How do my bowels yern towards the sons of men I am willing to pardon all their iniquities and receive them graciously (a) Joh. 3.16 Behold I so love the world as to give my only begotten Son that whosoever believeth in him should not perish but have everlasting life I pity poor foolish self-destroying sinners and I will (b) Hos 14.4 heal their back-slidings (c) Is 53.5 with the blood of my dear Son and will love them freely (d) Is 63.7 according to the multitude of my loving kindnesses And we may behold the Son himself concurring and consenting to that blessed motion and saying O! let the ungrate rebel have a pardon though it should be subscribed with my blood let bankrupt sinners have a discharge and all their debts be laid on me I am willing to lay down my life that they may live Lo I (e) Ps 40.7 8. 1 Joh. 4.10 come to be the propitiation for their sins I delight to do thy will O Father and to (f) Tit. 2.14 give my self for them to redeem them from all iniquity and to purifie by my blood a peculiar people zealous of good works And we may hear the holy Spirit saying Behold I am willing and ready to tender to them the gracious offer of peace and reconciliation to perswade and allure them to embrace that offer and to convince and (g) Cant. 1.4 draw them after thee to (h) Jer. 31.33 write thy Law in their hearts to (i) Joh. 14.26 comfort and strengthen them and (k) Rom. 8.26 help their infirmities to defend and keep them from all evil and to fit prepare and (l) Joh. 14.16 preserve them unto eternal life But it would be remembred that though virtually and as to our apprehensions these several steps may be distinguished in that gracious transaction yet properly there cannot be such a stipulation such conditions offers consenting and as it were consultation where there is but one nature will and understanding but that there was such a Covenant having eminently these things in it cannot be denied by any who acknowledge our salvation to be carried on according to an eternal Covenant between the Father and the Son and when we shall understand that conference and as it were consultation concerning the creation of man Gen. 1.26 we shall be more able to comprehend this transaction concerning the salvation of man but now let none from thence imagine the love of the Father to be really different from the love of the Son and holy Ghost and that they did not contrive and had no hand in predestinating us to life but as consenters and approvers of the Fathers free purpose of love For albeit predestination be ascribed to the Father by some sort of appropriation as being according to that mysterious order in the Trinity the first person yet we must not think that there is such a priority or distinction of persons as doth import a distinction of nature or a real difference among the essential attributes as they are in these glorious persons and so conceive that there is another will power and understanding in the Father then in the Son and holy Spirit and accordingly different acts flowing from these different principles O! let us not rob these blessed persons of the honour of being (m) Phil. 2.6 equal with the Father and having the same nature and divine properties because they of their meer good pleasure have stoopt so low to exalt us and do us good and because voluntarily and of their free accord they have undertaken an economy and dispensing of offices for us to make us happy and have received as it were a commission the Son to redeem us and lay down his life for us and the holy Spirit to sanctifie and prepare us for the heavenly inheritance and have thus undergone a sort of (n) Inaequalitat officiorum non tollit aequalitatem naturae aut personarum inferiority dependance and subordination in being sent to execute these offices which they undertook in mercy and love to us O! who is able to (o) Eph. 3.18 19. comprehend what is the breadth and length and depth and height of this love of the Son and holy Spirit which passeth knowledge O! let us praise and magnifie God the Son and God the holy Ghost for undertaking an economy and as it were ministry for us now unto the ever glorious and blessed Spirit of grace and unto him that (p) Rev. 1.5.6 1 Pet. 2.5 loved us and washed us in his own blood and hath made us Kings and a royal Priest-hood be glory and dominion for ever and ever Amen And O! let us thankfully and diligently improve this noble and and admirable way of conveyance of all good to us and let us in all our adresses to God desire and wait for every mercy from the Father through the Son and by the holy Spirit looking upon Christ as the inexhaustible treasure and (q) Col. 1.19 store-house of all blessings and depending on the Spirit as the great dispenser giver and disposer of all that fulness and riches that is in Christ from the (r) 2 Cor. 1.3 Father of mercies and God of all comfort of (Å¿) 1 Cor. 8.6 whom are all things as the fountain and first person of the Trinity who laid the foundation of our redemption and who is the Father of our blessed Lord and Saviour We cannot perform any duty acceptably we cannot praise God nor pray to him unless we come in the name of Christ as our Mediator and Advocat and wait for the help of the Spirit and depend on him as our shield strength leader and guide and yet we must look over that economy and dispensation and close with the Father Son and holy Spirit as that one God to whom in every part of worship we should come as to the chief and ultimat object to which primarily it is directed and in which it doth rest Here we will stand we can go no further and praise be to his name who hath brought us this length albeit our light be darkness in respect of the light of glory yet the light of the ancient Church was but like the morning star before the Sun (t) Mal. 4.2 which now shineth before our eyes And O! when will that day come when we shall behold so much in this mystery as shall ravish our hearts and fill our mouths with songs of joy admiration and pâ—aise to all eternity when we shall not see through a glass darkly but face to face when we shall not know in part but as we are known when we shall be like him and see him as he is 1 Cor.
admonish them and zealous Paul showeth those to whom he wrote that ordinarily and frequently he prayed for them And thus it is evident that to pray frequently is to pray (r) Semper i. e. frequenter vel frequentissime Bonav in Luk. 18 his verbis Dominus apostolus nihil aliud commendare voluerunt nisi perseverantiam assiduit atem orandi quantam maximam habere possumus Bellar. loc cis cap. 9 Bellar. alwaies and I find (Å¿) Chrysoft Theoph. in 1 Thess 5.17 Bonav ar ubi supra lib. 1. cap. 1 cum multis aliis many judicious and learned Expositors thus to interpret this exhortation Concl. 4. If to frequency be added universality constancy and equability there will be found yet some greater reason for this expression and that it is so in this case yea and that there is not one but diverse kinds of universality here shall forthwith appear And 1. there is required an universality in respect of the object we must not only in some few things but in every thing by prayer supplication and thanksgiving make our requests known to to God Phil. 4.6 Hypocrits will in their affliction seek God early when fear is upon them God will hear from them but otherwise they forget God and do not regard the work of his hand but the Saints as at all times So in every thing will present their requests to God knowing that every (t) Unde colligendum est impurâ—m esse usurpationem ommum donorum Dei nisi adsit vera cognitio invocatio nominis Dei ac belluinum esse vescondi morem quum homines sine ulla precationo ad mensam 6 ingerunt ac bene saturati sepulta Dei mentione allo se proripiunt Calv. in 1 Tim. 4.5 creature must be sanctified by the Word and blessing of God and by prayer 1 Tim. 4.3 5. Ah! did sinners know their danger not only from Sathan but from the meanest of the creatures they would not go abroad without the shield of prayer A stone lying in thy way may occasion thy neck-break and the least morsel of bread thou puttest in thy mouth may choak thee O! what a mercy then must it be to have the very stones and beasts of the field in league and at peace with us Job 5.23 and how carefull should we be to improve this covenant by frequent prayer to him who is the preserver of man and (u) Ps 36.6 beast 2. There is an universality in respect of time and that being the most proper and pertinent to the present purpose we will insist on it at greatest length for if it can be made appear that we should pray at all times it will be manifest that we ought to pray alwaies Now as time in humane (x) And in all languages thus the Latin tempus the Greek and the Hebrew doth signifie the fit season and opportunity writings So also in Scripture is put to signifie the fit season occasion and opportunity of doing as frequenly in the book of Ecclesiastes and as there is a season and fit time for every thing and purpose under the heaven in which is beautifull Eccles 3.1 11. So prayer hath its seasons and fit time in which it should be performed and in which it will be beautifull and an (y) Phil. 4.18 odour of a sweet smell a sacrifice acceptable and well pleasing to God And as it doth very much contribute to the beauty and acceptance of prayer that it be performed seasonably So we are obliged to observe and improve every season and opportunity when ever the Lord opens the door and calls upon us either by his word or work if we do not answer his call and improve this talent then are we sinfully deficient and omit our duty when we let the fit season and opportunity of doing pass then are we idle and negligent and then become we guilty and culpable And thus the (z) Vid. scholastic 〈◊〉 in 1 2. de hac quaestione fusius forte dicturi sumus loce citato moralists and School-men-do rightly teach that an omission cannot be imputed to us but when we are called and obliged to do and do not or when we suffer the occasion and season of doing to pass yea they do not only affirm that otherwise an omission is not imputed as our sin but that it should not upon any account be imputed to us or esteemed ours and therefore ought not in respect of us fall under any moral denomination or be accounted voluntary or free neither should we in respect of it come under any moral consideration or by it be thus denominated And if it were not thus at least as to any culpable imputation which is the point we now press how many thousand omissions of good might every moment be charged not only upon weak sinfull men but also upon the glorious and holy Angels who are able to do many things which they do not for want of this call and opportunity of doing Hence since the omission and not doing of and duty cannot be imputed to us as an interruption or intermission on our part except when we are (a) Praecepta affirmativa obligant semper sed non ad semper ideo solum pro temporâ— illo aliquis cessando abâ—â—ctu peccat pro quo praeceptum affirmativum obligat Thom. 1.2 quaest 7â— art 5. ad 3. vid. etiam quaest 100. art 10. obliged called and have a fit opportunity to do therefore it is evident that we may be well said to do alwaies what we do at all times and seasons of doing and that he may be said as to pray alwayes So without ceasing who prayeth as oft as he hath opportunity and is called to that exercise for thus there is a moral continuation without any ceasing or intermission on his part he being then only concerned in that duty when the fit season is offered and then he will alwaies be doing But you will ask what be these seasons of prayer which we must observe and improve Ans There is a twofold season of prayer one constant another occasional 1. then as to the constant season of prayer which every Christian should daily make use of albeit we will not limit or prescribe to the Saints yet we hope that without hazard of a challenge from any sober Divine we may affirm that the least which the word of God will admit for a set course of prayer is twice a day as our daily wants necessities trials temptations will so often at least send us to the throne for a supply protection deliverance c. So our mercies for their continuance and the sanctified use of them and if we have the heart of Children we must so often at least visit and speak with our Father and if we be sensible of our enjoyments and of his mercy and tender bowels we will so often at least offer to him the sacrifice of praise c. And we cannot be said
suppose and require Iam. 5.15 Iam. 1.6 7. c. See Part 2. Ch. 2. 3. The return and answer must be given in mercy and out of special and paternal love Rom. 8.15.32 Ioh. 16.24.26 27. 4. The desired mercy must be given in faithfulness and as an accomplishment of the promises upon which the supplicant did build his confidence Psa 25.10 Psa 143.1 5. It must be the fruit of Christs purchase and therefore must be askt for his sake and in his name Ioh. 14.13 14. through him only we can have access and acceptance Eph. 2.18 6. Thou must pray in the holy Ghost the Spirit must help thee to pour out that prayer that God will accept and hear Rom. 8.27 See Part 1. Ch. 9.7 The mercy must be given as the reward fruit and as it were the purchase of thy prayer not as if our prayers could merit and deserve the least mercy or had any proper efficiency or causality in procuring the blessing which is totally and solely the purchase of the blood of Christ but because prayer is a mean appointed of God and thus by vertue of his own ordinance and appointment it hath power and doth prevail with him for obtaining not only a reward in the general as every duty and ordinance but particularly for procuring the blessing as to the particular desired and askt whether by giving or withholding it for thus prayer it self must avail and prevail with God Iam. 1.15 16. Hence in the general and at the first view it may appear how groundless and gross the common mistake here is for multitudes do think when the Lord in the course of providence doth give what men did desire and ask that then he heareth and answereth their prayers and on the contrary that when he doth not give the particular that was askt that then he doth not hear and answer the prayer and this gross and brutish mistake hath in great part occasioned and is the main ground of this objection and is the great stumbling-block whereon Atheists fall and ruine their souls But how false both these are may easily appear not only to those who have the Word for their information but even by the light of nature as might be made manifest from the Writings of heathens but now we must speak to the first and here we might resume the several requisits that do concur and must be where any mercy is received as a return of prayer all those being wanting and deficient as to the wicked their asking and receiving except the first and it also very oft for though outward things may be sought and desired yet not in that maner and measure as they do who make them their idol and place their felicity in them and thus we have as many arguments to prove that they receive nothing in mercy and in answer to their prayers as we now did enumerat conditions and requisits in the acceptance and audience of prayers for 1. they ask amiss often as to the matter and alwayes as to the maner and end 2. their prayers have no gracious and spiritual qualification 3. they have no interest in the covenant of Promise neither are they objects of Gods love c. To which we shall only add a word or two first The sacrifice of the wicked is an abomination to the Lord Prov. 15.8 and will the Lord accept and remunerat what he thus loatheth and abominateth and yet such have their desires satisfied which they durst offer to God prayer-wayes for the vilest of men may have some form of devotion 〈◊〉 I have (e) Apud Cambden hoc cit part 1. cap. 7. pag. 162. read of theeves and robbers who when they were going to steal and murder their innocent neighbours have prayed to God for success and who have prospered in such wicked wayes and will any be so absurd and blasphemous as to father upon the holy one of Israel such wicked courses or to say that he did hear and accept such abominable desires and prayers 2. The mercy given in return of prayer is a mercy indeed and proveth a blessing but what the wicked receive proveth in the issue to be a curse and snare as it is given in wrath So it doth them little good thus he gave the Israelites a King in his wrath and they had little comfort in him Hos 13.11 thus also he gave them flesh after they had lusted after it in the wilderness but while it was in their mouth his wrath came upon them Psa 78.29 30 31. And thus the Lord when he satisfieth the desire of carnal hearts hath no respect either to the promise or to their prayers but rather to the threatnings and the cry of their iniquities since he giveth in wrath and what he giveth proveth a judgment curse and snare their riches honours and pleasures become fewel to feed their lusts and thus through their abuse and ingratitude they add to their guiltiness and therefore to their eternal misery and these become as coals heaped on their head What the wise man saith of riches may be applied to all their enjoyments they are kept for the owners hurt Eccl. 5.13 All their consolations as (f) Omnes humanae consolationes fine gratiâ benedictione divina sunt desolationes one speaketh one speaketh are desolations nay to the Saints themselves they have often been strong (g) Secundum tritum illad Aagustâ—ni religâ—o peperit divitâ—â—s ylia devoravit matrem luxiriant animir bus plerumque secundis nec faci le est aequa commonda mente pati Ovid de arte am lib. 2. temptations as Davids ease Solomons peace c. And there is nothing that can sanctifie them and prevent this snare but the prayer of faith 1 Tim. 3.4 5. Jam. 5.16 And thus we may hear the Lord speaking to carnal hearts when he satisfieth their desires what we use to say to ouâ— unkâ—od neiâ—hbours and relations when we grant their request It is (h) Nay sometimes the Lord speakeâ—h thus to his own people as Ezek. 36.22 33. not will we say for your sake nor for your request but for this or that other reason that we will do And thus though their prayers may prove successefull and they get what they desired yet their prayers are not answered neither do they receive in return to their prayers but for such and such other holy ends to which they are strangers and little mind You will say what be these high and holy ends which the Lord doth aim at in such a dispensation Ans These are not the same to all persons nor at all occasions to one and the same person but we will readily find some one or moe of the following ends to have place in every bountifull dispensation to the wicked whether they have a form of godliness and pour out some carnal prayers or not As 1. the Lord will follow them with the blessings of a common providence in (i) Orationem peccatoris ex bono
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
nor purpose to give nor his love and fatherly affection toward us can hinder the Lord from saying to us in reference to all our mercies what he said to his ancient people Ezek. 36.37 concerning the mercies there promised I will yet for this be enquired of by my people to do it for them It is true the Lord often (c) We heard the Jesuit Tolet confessing that the prime and principal mercies both in nature and grace are previous to our asking part 1. chap. 8. pag. 317. with whom Salmeron joyneth tom 5. in evang tract 45. in haec verba scit enim pater vester quid opus sit vobis antequam petatis prevents us with his mercies Isa 65.24 but not to take us off but the more to engage and encourage us to pray and praise him As to the place Joh. 16.26 27. Christ doth not there deny that he will pray for them that being contrary both to his promise and practice but he would there lead his disciples in to the fountain and principal cause of all their mercies viz. the eternal love and free grace of God which did put a difference between them and others from which fountain through his blood all our mercies do stow so that not only our weak and imperfect prayers but also his most effectual and powerfull intercession is but a mean for obtaining and conveighing to us those mercies which our gracious Father of his meer good pleasure and love in Christ Jesus hath appointed and prepared for us from all eternity as we have shown at length and vindicated this place Part 1. Chap. 5. Sect. 1. Pag. 68. Christs scope there is not to exclude his intercession but to prefer the Fathers love and his death and to prevent that mistake that is incident to mourning sinners ah think they Christ is mercifull and tender-hearted toward sinners else he would not have shed his precious blood for them but we are afraid lest God prove a consuming fire to us and pursue us with his justice O but saith our blessed Lord I would not have you even after your eyes are opened to see my love in laying down my life for you and going to heaven to prepare a place and to intercede for you so to look on my death and intercession and my kindness toward you thus sealed and manifested by such convincing demonstrations as to exclude the father and to imagine that he hated you and were unwilling to do you good for saith he the father himself loveth you And though I did not intercede for you yet having elected you to obtain salvation through my blood he would show mercy on you no less then on your forefathers who had not the benefit of my intercession the love of the Father is the first fountain of all our mercies for though we were elected in Christ yet the free love of God who is Father Son and holy Ghost in order did preceed every thing that can fall under the notion and consideration of a mean hence it s said that God so loved the world that he gave his only begotten Son c. Joh 3.16 1 Joh. 4.9 10. And now we may (d) It s observable that all the objections here may be as we have shown made use of as so many arguments and motives to encourage us in going about this duty where can we then look and not see some one or other motive and encouragment since all that can be alledged by devils or men against this work may serve as a mean to stir us up to the diligent performance of it retort this and the preceeding objection which are so far from holding forth a discharge from and discouragment to pray that in both we have a notable encouragment and engagement to this duty ah what can more sweetly and strongly draw a poor indigent sinner to the rich treasure then the cords of the free promises and where is there such a cordial for a fainting soul that dare not look up to the throne of grace as the consideration of Gods mercy and fatherly love toward us in Christ and what madness must it then be to make these become a heavy burden and so many weights to press us down while we would lift up our hearts to the Lord and to make those healing medicines become deadly poyson to us Ah! had not the Lord prevented us with his free love and gracious promises in Christ what warrant had we more nor devils to draw nigh to God but now having such a loving Father such gracious Promises and so great a Mediator and Advocat we may come with boldness unto the throne of grace that we may obtain mercy and find grace to help in time of need Eph. 3.11 12. Eph. 1.13 Act. 26.6 7. 1 Joh. 3.1 and 4.10.2 2 Cor. 7.1 Heb. 4.16 c. As to the question whether we intended by our prayers to move God its commonly answered and but briefly and in a word that prayer works a change in us but not in God who of himself is willing to give if we were ready to receive he (e) Isa 30.18 waits only that he may be gracious and (f) 1 Chron. 4.10 bless us indeed and prayer enlargeth the heart and those pleas and arguments we use in prayer do serve to strengthen our faith and to beget such a holy humble and confident frame of spirit as the promise of audience doth require and which will be ready to receive mercie aright and to improve them to the honour of the Giver and thus prayer is that rope whereby as the Jesuit g Salmeron from the supposed Dionysius saith we pull our vessel to the rock (q) We do the rather take notice of this allusion as being owned by a Jesuit who otherwise teacheth according to the principles of of the pelagian School that God will concursus scil in actu primo seu voluntas qua Deus statuit cum causis secundis concurrere c is determinable by the will of the creature to this or that act Est ergo inquit oratio que madmodum magnus ait Dionysius de div nominib cap. 3. veluti catena aurea è caelo demissa per quam qui ascendunt videntur quidem cattnam ad se trahere sed revera ipsi potius ab ea trahuntur in caelum dum precamur Deum ' non ipse sit aptior paratior ad nos audiendos sed nos capiendis illius beneficiis preparatiores Salm. in evang tom 5 tract 45. prope finem vid etiam Toletum in Joan. cap. 16.26 27. but not the rock to us But albeit upon the matter this be a truth yet not a satisfactory answer to the question for clearing of which we would offer these few considerations 1. it cannot be denyed that as the exercise of every grace is a mean for the growth and strengthening of it and quickning the heart for for a communion with God So in a speciall manner that spiritual and