individuall man or woman are elect or reprobat but also in the generall as to the present and following generation whatever may be said of times past whose wickednesse and impiety is notour and known for who can bind up Gods hand that he may not shew mercy to all the world and shall we alledge an unknown decree purpose and intention which though it were known must not be acknowledged for a rule and law for a ground and plea why we should forsake the known commandment to pray for all men And that we might pray for cast-awayes though their reprobation and why not also though Christs purpose and intention not to shed his blood for them were known hath been shown Concl. 4. 3. It is not faith in the Object but in the Subject not in him for whom but in him who doth pray that is required in the i Jam. 5.15 prayer of faith and that it may be offered up in Christs name as shall appear Part 2. Ch. 2. From this generall we may draw several particulars the most matterial shall be named in the following Conclusions Concl. 6. Concl. 6.1.2.3.4.5.6 We should pray for our enemies 1. David did so Psa 35.13 and Stephen Act. 7.60 Yea and our blessed Lord Jesus Luk. 23.34 And 2. commands us to do so Mat. 5.44 And 3. maketh the conscientious performance thereof an evidence of our son-ship And 4. of our conformity with our Father which is in heaven v. 45. And 5. of discrimination between us and Publicans v. 46.6 This is the best mean to reclaime enemies and to make them friends with God and with us and that is the most noble k Quo quisque est major magis est placabilis irae Ovid. 3. trist 5.7 victory over enemies in which the true Christian will more rejoyce and triumph though one were only thus gained then in the destruction of a multitude However 7. thus he doth his duty and shall be no loser his prayer shall not be as l 2 Sam. 14.14 water spilt on the ground but shall return with a message of peace to himself Psa 35.13 And 8. in so doing he heapeth coals of fire though he intend not their hurt upon the head of incorrigible enemies Rom. 12.20 And 9. it is no small evidence of sincerity and may be a ground of comfort to thee O Saint if while enemies are injuring and persecuting thee thou canst with the Prophet say O Lord remember that I stood before thee to speak good for them and to turn away thy wrath while they were digging a pit for my soul Jer. 18.20 And as this is a notable mean of our peace with God and with our own consciences So it is 10. an evidence and a sure ground of confidence that our prayers for our selves are heard 10. and our iniquities pardoned Mat. 6.14 Mark 11.25 and 11. 11. thereby also we prevail against and most valiantly m Bis vin ciâ— qui se vincit Publian apud Reusn clas 1. Sym. 50. triumph over that devil of malice and revenge which maketh the Lord himself become our enemy and to back the lashes of men with a stroak from heaven because we tak upon us to sit on his Throne who hath said vengeance is mine I will repay Deut. 35.35 Heb. 10.30 Rom. 12.19 O! Then pray for your enemies and ye shall have God to be your friend and shall thus obey that evangelicall command give place to Wrath Rom. 12 19. Psa 37.8 Prov. 20.3 O! blesse them that persecut you Rom. 12.14 and thus thou mayest get a blessing both to thy self and them But ah although this duty doth make us resemble God who is kind unto the unthankfull and to the evil Luk 6.35 albeit it hath so much of heaven in it so much humility self denyall and tendernesse though it be such a notable mean of our comfort peace and acceptance with God and may prove a mean of so much good to others yet how few make conscience thereof and are carefull to perform it but if thou goest mourning all the day long for want of comfort enlargement of affections divine manifestations and acceptance in thy addresses to God enquire after the cause and perhaps thou wilt find that if thou wert compassionat towards thy enemies God would be more kind to thee and manifest himself more familiarly the Lord deals with many as if he were an enemy because they live in malice and at enmity with their brethren and their prayers meet not with that n Qui tollit litem fas huic est fausta precari Reusn class 3. Symb. 16. acceptance they desire because they do not cordially desire the good of others God seemeth to slight their (o) Qui litem aufert execrationem in benedictionem mutat symb Henrici 3. Nigri prayers that they may learn no more to hate or slight their brethren in their prayers Mat. 6.15 Mar. 11.26 Concl. 7. Albeit we should thus pray for all men though strangers yea though enemies and persecuters yet there are speciall bonds and tyes lying upon us to pray for those to whom we have speciall relations and the mo and greater and the more neer and engaging the relation is our obligation to the performance of this duty is the greater we may not speak to particulars these being so many this duty so clear and uncontroverted Scripture-instances so obvious and the advantage both to our selves and them so certain and great And 1. in the generall who is so ignorant as not to know that it is his duty to pray for the Church of Christ and that his Kingdom may come that the borders thereof may be enlarged that the heathen may be given to him for an inheritance and the uttermost ends of the earth for a possession Mat. 6.10 Psa 2.8 that the whole earth may be filed with the knowledge of God Isa 11.8 that the Gospel may have a free and effectuall passage 2 Thes 3.2 that all Israel might be saved that Sem may be perswaded to dwell in the tents of Japhet Rom. 11.26 Gen. 9.27 that the fulnesse of the Gentiles were brought in and that those who yet sit in darknesse and in the shadow of death may be enlightned Rom. 11.25 Luk. 1.79 that God in his good pleasure would do good to Zion and build up the walls of Jerusalem that peace may be within Her walls and prosperity within her Palaces and that God would redeem Israel out of all his troubles Psa 51.18 Psa 122.7 Psa 25.22 2. Who knoweth not that we should pray for Kings and Rulers that God would blesse them and make them a blessing to his people that he would instruct our Magistrats and teach our Senators wisdom that judgment may run down as a river and righteousnesse as a mighty stream that thus they may prove nursing Fathers both to the Church and Kingdom being an encouragment to them that do well and a terror to such and only to such
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
his brethren or for publick mercies to the Church her deliverance peace prosperity encrease c. Nay a Moses and Paul could subscribe a very sad doom against themselves in reference to their own crown and personal state (Å¿) Exod. 32.32 Moses that his name might be blotted out of God's Book and (t) Rom. 9.3 Paul that he might be accursed from Christ that it might go well with their brethren and Gods ancient people and Church And yet even in this as in all other cases it is certain that God alwayes doth what is best and most subservient to those high and great ends viz. the manifestation of his own glory and the promoving the good and eternal happiness of the Elect and as to those great things to which all other things must stoop and be in subordination so also our prayers and what we ask whether for our selves or others must be askt with an eye to this noble mark and we should not desire nor expect a return but in subordination to this high end And therefore when the event doth discover his purpose not to give the particular we desired for others we must submit to his holy and wise dispensation and take encouragment not only from the returning of our prayers into our bosom and that personal reward we may confidently expect but also from the former consideration and while we reflect upon the last and ultimat end of our prayers knowing that he who is infinit in wisdom and counsel hath carried on the same by means unknown to us yet fittest for the purpose And if we know that Christs kingdom doth come and that Gods glory is thus advanced we have no cause to complain whatever otherwise may be the success of our prayers And thus if we be considered as self-denied Christians looking most to the will and honour of our Master it may in some sense and respect be said that in the proposed case the Lord doth that which is best for us and what we most desire but otherwise if we speak of that dispensation absolutely and in it self or in relation to its proper rule viz. the revealed will and word of God which is the only rule of our desires and which must determine the particulars which we may make choyce of yea in reference to that great end which yet the Lord may promove and carry on by what means seemeth good to the holy counsel of his blessed will thus I say such a sad dispensation towards our neighbours and brethren may be very bitter and afflictive to us as it was to Moses Paul Samuel Jeremiah and to the rest of the Saints from time to time So much for confirmation and explication of this sweet point concerning the certainty of the success of prayer now we come to objections But we shall not meddle with (u) Bellar. de justif lib. 1. cap. 5 6 8 9 10 lib. 3. cap. 4. seqq Bellarmines arguments against the certainty of faith and the assurance of salvation these being so fully answered by many Divines and it not being our purpose now to speak to these questions albeit this our case doth much depend upon those truths asserted by orthodox Divines against Papists but we shall only propound those objections which we conceive to militat directly against the present point which hath not been much debated You will say 1. Obj. albeit I abominat the popish uncertainty of faith yet alas I fear my own state and condition that I do not believe and how shall I be assured of the success of of my prayers I think none but Atheists dare question the truth of the promises or doubt of Gods power and I know that he doth alwayes hear his children when they cry but I know not if I be one of that number and should such a one as I pray in confidence Ans 1. I deny not that our confidence in prayer must Ans in some proportion answer our assurance of our state and adoption and therefore such as would pray in faith should (x) 2 Cor. 13.5 try and examine themselves whether they be in the faith Not that they ought to as many precious ones do hold themselves upon the rack and live in perplexing fears and doubtings by running to uncertain marks and making the priviledges of some eminent Christians a touch stone to try the reality of their profession and by making the mark and scope at which they should aim a mark and character for trying their state and condition I will say no more now to such but that it were better that much of that time which is spent in trying were employed in strengthning their graces God is more glorified by beleeving then doubting that darkness as it is uncomfortable to us so it is displeasing to God and hindreth his work for what is that duty that can be cheerfully performed in such a state And while we divert to the work of examination we cannot close with Christ by a direct act of faith which of purpose then we do suspend But yet 2. the matter would once be put out of question and if thou never yet came that length now is the time thou art called to that work Ah! delay no longer not for one hour to give all diligence to make your calling and election sure 2 Pet. 1.10 Not by maintaining a debate which will prove endless nor yet so much by reflecting upon the frame of thy heart and thy former obedience albeit we do not simply condemn that course or deny that some light may he gotten from thence for thus thou mayest be at a loss and these marks thou hast run to may be obscure or not reciprocal and may stand in need of other marks for knowing 1. when 2. what weight may be laid upon them and 3. whether or not yet they be wrought in thee But thy safest course were instantly to resolve the question by closing with Christ as thy Lord and Saviour and then thou hast answered all the scruples and objections that devils or men or thy own unbeleeving heart could forge For 1. if thou hast closed with him as thy Saviour by relying and resting upon him alone for salvation here is thy faith and if thou hast taken on his sweet yoke and art honestly resolved to acknowledge him for thy only Lord and Master here is the fruit and trial of thy faith and having thus once made sure thy state wilt thou again rase that building to the foundation and suffer thy fears so far to prevail as to bring thee again under the Spirit of bondage Ah! be not so foolish and cruel to your own soul but mark and lay up that evidence and experience for time to come that by the blessing of God it may guard the heart from after terrours and debates unless that light be ecclipsed or rather utterly overthrown by the returning (y) Ps 85. â—8 to folly and falling into some grosse and conscience-wasting sin But 3.
upon such a sure foundation though (g) Habak 3.17 18. heaven and earth should pass away though the mountains should melt as wax and all the host of heaven be dissolved and fall down as the leaf falleth off from the vine yet the Lord will own his (h) Isa 34.3 4. Psa 97.5 Word and will fulfill all his Promises the least jot or title whereof shall not cannot fail Mat. 5.18 Luke 16 17. And doth he not solemnly protest that though he commandeth inviteth and intreateth us to come unto him and pour out our desires before him and proclaimeth his fury and indignation to all persons and families that call not upon his Name yet he never said seek ye me in vain Isa 45.19 Who is the man that dare challenge the God of truth and can say that ever he sought him in vain if in truth and with the whole heart Sect. II. The great prejudice and stumbling block of prayerless souls their mistake discovered what the Lords hearing doth import that the Lord doth not alwayes answer prayer after one and the same maner and what are these different wayes that he never heareth the wicked and wherefore notwithstanding he will satisfie their desire and that he alwayes heareth his servants when they call upon him in truth Prov. 15.8 The sacrifice of the wicked is an abomination to the Lord but the prayer of the upright is his delight Joh. 9.31 We know that God heareth not sinners but if any man be a worshiper of God and doth his will him he heareth THere is one great objection against the success of prayer which proveth a neck-break to carnal hearts and may sometimes be the (a) Psa 73◠2. c. Jerem. 12.1 2. Job 21.7 c. Obj. trial of and a sad temptation to the Saints and it is this Obj. Do not all things come alike to all is there not one event to the righteous and to the wicked and did not the wisest of men observe and preach this truth Eccl. 9.2 Do not the wicked who (b) Job 15.4 cast off fear and restrain prayer prosper as well as they that fear the Lord and who in (c) Phil. 4.6 all things make their requests known unto him And therefore those who are accounted Atheists are unjustly taxed for asking What is the Almighty that we should serve him and what profit should we have if we pray unto him Job 21.15 And the Prophet had no reason to complain of those men who said that it was in vain to serve God to keep his Ordinances and walk mournfully before him Mal. 3.14 Doth not experience that is the best master clearly show that godliness is no gain and that there is no good nor advantage that can be reaped by prayer and that all the promises of audience and all that can be said concerning the success and return of prayer are but empty words having no truth nor reality in them Was not Esau honourable and rich as well as Jacob was not Ahab a King as well as Josiah and were they not alike in their deaths Nay did it not go well with the Jewes so long as they served the Queen of heaven but so soon as they returned to worship the God of heaven they were consumed by famine and the sword Ier. 44.17 18. And therefore they had reason to resolve and say to Ieremiah what they said v. 16. As for the word that thou hast spoken unto us in the name of the Lord we will not hearken unto thee Ans Though few be so impudent as to speak thus with their mouth yet alas it is the heart-language of too many else they durst not cast off fear and restrain prayer before God But that we may encounter with this Goliah who thus defieth and insulteth over the armies of Israel saying in the name of all Atheists as he in the name of the Philistines 1 Sam. 17.9 10. If there be among you a man that is able to fight with me and kill me then we will submit and all of us become tributaries to the God of Israel and pay him the revenue of daily prayer Let us with little David come forth against this Champion in the name of the Lord of hosts whose Truth and Name is blasphemed and whose Worship and Ordinances reproached and in his strength we may confidently say with him v. 46. This day will the Lord deliver thee into my hand and I will smite thee and take thine head from thee for the battel is the Lords and he will give thee into our hands and we may not only be encouraged with David v. 37. from former experiences in other cases as hard and difficult but also from the experience of all Saints in the same case while they have been called out to wrestle with this strong temptation And O that the Lord were pleased to furnish us with a word that may be helpfull to those who shall hereafter meet with the same conflict and that in his strength we may so encounter this Hydra that after one head is cut off two others do not arise and grow up in its place but that it may be utterly overthrown and destroyed the battel is the Lords and his honest servants after they have fought a while with his enemy have alwayes at length found his help and by the following or such-like considerations as so many weapons of proof have prevailed and carried the day and cut off the head of this mighty adversary and enemy of the faith and peace of Gods children For answer we will speak to the two branches of the objection severally and 〈◊〉 to that which concerneth the wicked their success and prosperity applying that point more particularly to those who live in the visible Church that being our case who have some form of godliness though they deny the power of it and never knew what it was to call upon God in truth and thus their prayers being no prayers in Gods account and yet followed with success their case may well come under the former objection and in answer both d to the one and the other we will 1. show what Gods hearing of prayer doth import 2. that the wicked though they pray yet receive nothing in answer to their prayers and 3. that whether they pray or not they receive nothing in mercy and love or for their good but for other holy ends which we shall briefly name and thus all their blessings must be cursed and their prosperity and success their ruine and snare As to the first the Lords hearing of prayer doth import 1. his approbation of the mater and object of our desires for if we ask what he doth not approve if we ask any sinfull and unlawfull thing we cannot ask according to his will and therefore must not think that he will hear 1 Ioh. 5.14 2 〈◊〉 importeth an admission reception and the acceptance of the prayer it self it having those qualifications which the promise of audience doth