wait long upon him in the use of means for comfort and consolation Object 5. But I cannot find my self to come on in grace in holy desires and affections but corruption to be more and more stirring in me and therefore I fear whether I have a true faith or no Answ First it may be thou dost not enjoy the means in a lively and constant way and it may be this thine own fault thou being too willing to live under an unprofitable ministry Secondly it may be thou dost not judge aright of thy own case There be times when the true Christian is not a competent judg of his own spiritual estate as when the humor of melancholly is big and boisterous in him or when his brain is crazie through some long or violent sicknesse or he is much overgone with trouble of conscience Thirdly Is it not the daily grief of thy soul that thou comest on no more in grace and that corruption is so lively in thee why then surely thou growest in the root although not in the blossome Fourthly To be sensible of corruption is a signe of a living soul which cannot be without a true faith Fifthly The more thou seest corruption the lesse it is because in seeing it thou hatest it it matters not so much what is in us as what good not what corruptions as how we stand affected to them Object 6. But I observe others to outstrip me who began profession long after I begun and therefore I suspect the truth of my faith Answ Fiâ—st take heed of envying the growth of others nay much rejoyce in it for the more grace any member attains unto thou rejoycing in it the better it is for thee Secondly If thou meanest by growth gifts as memory to carry away a Sermon ability to confer of the Points of Religion and to pray in a Methodical and enlarged way Thou art to know that natural parts and powers and so education doth much in all external exercises of Religion 3 To have a humble opinion of our selves and a high opinion of other Christians is good but yet we must take heed of wronging the work of Gods grace in our selves so highly thinking of others Graces as to conclude our selves to have none 4. If thou observe others indeed to outstrip thee beginning profession after thee take notice of them to be more diligent in the use of the Means thou that shouldst have been an example to them do not thou disdain they having got before thee now willingly to imitate them Object 7. I cannot pray at all sometimes and this makes me fear I have no faith Ans Thy case is such sometimes thou meanest as that thou canst not pray in an orderly and Methodical manner But 1. Is not this a trouble and grief unto thee Why then for all this thou mayest have a true faith 2. Is there not at such times an earnest desire in thee to pray and this manifested by sighs and groans Thou art to know this is a good sign of the Spirit of Adoption and further that the Lord can pick sense out of a confused prayer And for thy comfort weigh the places following Rom. 8.26 27. We know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings which cannot be uttered And he that searcheth the hearts knoweth what is the mind of the spirit because he maketh intercession for the Saints according to the will of God And Psal 102.19 20. He hath looked down from the height of his Sanctuary from Heaven did the Lord behold the earth to hear the groaning of the Prisoner And Psal 10.17 Lord thou hast heard the desire of the humble And so Psal 145.19 He will fulfil the desire of them that fear him Nay Psal 77.4 I am so troubled that I cannot speak and yet breathing out prayer as well he could see ver 1. of the same Psalm I cryed unto God with my voice even unto God with my voice and he gave ear unto me And so Hezekiah Isai 38.14 Like a crane or a swallow so did I chatter but this chattering of his had a gracious effect as we may see in the verses following Object 8. But I am so troubled sometimes with hideous and blasphemous thoughts as I much suspect my faith as that there is no God that the Scriptures are false that all Religious courses are in vaine c. Ans Thou mayest not hence conclude thou hast no faith For 1. Suppose thou hast faith why yet thou hast an unregenerate part from whence these thoughts may come 2 It may be they come only from Satan and then further then thou consentest they are thy affliction but not thy sin 3 Was not our Saviour himself molested in this kind by Satan Matth. 4.1 c. 4 Dost not thou in grief of soul cry to God for pardon of these thoughts and help against them 5 I should rather take this to be an Argument of thy faith Satan seldom molesting his friends I mean natural men and women this way Object 9. But I have so many outward crosses and afflictions upon me and I am so impatient under them as I fear I have no faith Ans For the former part of the Objection it is scarce worth answering afflictions and crosses being the common lot of Believers in this vaile of tears as Psal 34.19 Many are the afflictions of the Righteous And Heb. 12.8 If ye be without chastisement whereof all are partakers then are ye bastards and not sons Now for the latter part of the objection impatience under crosses that is much to be lamented and bewailed yet thou must not hence conclude that thou hast no faith because we read of divers Believers in holy writ who through humane frailty were impatient in time of great affliction as Job David Jeremiah These objections we thought fit to answer for the supporting of the poor Christian whose faith is so much assaulted and opposed it being the Divels great project as to keep men and women from faith so when they have it to keep them from the comfort of it Vse 2. To exhort every man and woman 1. Such as have not this grace to labour for it it being the Instrument and the onely Instrument that apprehends and applies Christ and all his Merits nay that Instrument without which we cannot make use of any promise made unto the Flect and get this grace and get every grace It is true Gods Spirit must work this grace in us if it be wrought yet we must use the means But of that in the next Principle where we have the means of faith laid down 2. To exhort all such as have even the least measure of this grace to make use of it Is it the Instrument whereby we apprehend and apply Christ and all his Merits unto our own souls Oh let us make use of it this way often in the use of holy means be applying him and bringing him near unto
blind and naked Revel 3.17 The second signe is a dear love to God John 4.9 We love him because he first loved us that is because in Christ we first apprehend his love unto us when a man apprehends Gods love unto him in the Lord Jesus how he gave the Lord Jesus unto him to free him from misery and to make him eternally happy then he cannot but love the Lord again A man may receive all outward gifts from God and never love him but a man cannot receive this gift from God to wit be assured that God hath given him Christ and pardon of sinnes and eternall life in and through him but he must needs dearly love the Lord and study how to honour him and shew himself thankful unto him The third signe the apostle Paul laies us down Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts Sinne doth not raigne as king in those that are united to Christ that they should obey it in the lusts thereof no their very sinful passions affections and desires are a great trouble and grief unto them as we may observe in the Apostle Pauls complaint Romans 7.24 Oh wretched man that I am who shall deliver me from the body of this death The fourth Signe 2 Corinth 5.17 If any man be in Christ he is a new creature Such as are united to Christ have a change wrought in them by the Spirit of God a change in their minds affections and conversations and hence are described Heb. 5.9 to be such as obey God The fifth Signe A special love to Christs members as they are his members 1 John 5.1 Every one that loveth him that begat loveth him also that is begotten of him and the 3d chapter the 14th verse We know that we have pussed from death to life because we love the brethren 6 The last sign we now commend unto you A hearty rejoycing to see the word of God prosper and prevaile Acts 11.18 When they heard these things to wit the believing Jewes they held their peace and glorified God saying Then hath God also to the Gentiles granted repentance unto life And Acts 15.3 And being brought on their way to wit Paul and Barnabas they passed through Phenice and Samaria declaring the canversion of the Gentiles and they caused great joy unto all the brethren As the people of God are to pray that the word of God may have free course and be glorified 2 Thess 3.1 that is may prevaile and prosper in that that God sent it for so they cannot but rejoice when they see the fruit of their prayers this way Vse 2. To awaken the presumptuous sinner dreaming of an absolute universal Redemption Ask such how they can go on in their sins and have any peace They answer They hope well because Christ died for all But did Christ intend that his death should be effectual to all There is no question but Christs obedience Passive and Active was of infinite merit but can any apply this merit but the penitent And do not those that truly apply it labour more and more to forsake their sins even those which they have formerly taken great delight in Do we think that Christ came into the world to be a Baud to our sins nay certainly he came into the world as to satisfie for sin so to slay sin As there is a world of the Elect so there is a world of the Reprobate and of whether company are they that go on in their sins and the truth of it is the peace such have is a false peace as Isai 48.22 There is no peace saith the Lord unto the wicked no true peace and notwithstanding the peace they have now the time will come when their consciences shall roar and fly in their faces and when they shall find that their fruitlesse faith was but presumption and that true of the world which the Apostle saith of Israel Romans 9.27 Though the number of the children of Israel be as the sand of the see a remnant shall be saved and but a remnant Vse 3. For the support and comfort of all truly penitent such as see the great number and hainousnesse of their sins and the infinite wrath of God ready to seize upon them for the same let such contemplate the sufficiency of the satisfaction and remedy how the Lord Jesus hath accomplished all things needful for their salvation Do but see John 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life See thou art not excepted excluded if thou dost believe suppose thy sins be never so many so grievous Isai 45.23 Rom. 3.22 23 Nay see Christs loving invitation to such as thou art Matt. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest And Luke 4.18 The Spirit of the Lord is upon me because he hath annointed me to preach the Gospel to the poor he hath sent me to heal the broken hearted to preach deliverance to the Captives and recovering of sight to the blind to set at liberty them that are bruised Nay is it not the Lords command in plain termes that thou believe in his Son John 3.23 This is his Commandment that we should believe in the name of his Son Jesus Christ Take heed thou dost not to all thy former sins add disobedience to this command for surely rebellion in this kind will exceed all thy other sins as 1 John 5.10 11. He that believeth not God hath made him a lyar because he believeth not the record that God gave of his Son and this is the record that God hath given to us eternal life and this life is in his Son And Joh. 16.7 8 9. If I go not away the Comforter will not come unto you but if I depart I will send him unto you and when he is come he will reprove the world of sin Of sin because they believe not on me And further John 3.36 He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him See Rom. 5.7 8. Scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die But God commendeth his love towards us in that while we were yet sinners Christ died for us And Rom. 8.32 He spared not his own Son but delivered him up for us all or gave him for us all And will not we accept of this gift no more required of thee then to accept of this gift and wilt thou not Behold now is the accepted time now is the day of salvation 2 Cor. 6.2 And so far now by occasion of the third Principle PRINC IV. Quest But how maiest thou be made partaker of Christ and his benefits Answ A man of a contrite and humble spirit by faith alone apprehending and applying Christ with
it by a constant dependance upon the ministry of the Word that so in time in due time they may safely and comfortably approach to the Lords Table Alas otherwise they will be so far from receiving good by this ordinance as they will eat and drink damnation to themselves The truth of it is this ordinance is not to be carelesly neglected by any of competent years and wit for you must not think the Sacrament to be a feast for children fools or the distracted and mad I say it must not be carelesly neglected Numb 9.13 by any of competent years and wit And yet notwithstanding none must approach unto it but such as are qualified with the grace of saving faith for if they do they partake unworthily in a high degree and so become guilty of the body and blood of Christ that is upon the matter joyn with Judas and the Jewes in the death of Christ approve of that horrible fact of theirs and so eat and drink damnation to themselves And it will not serve the turn for those destitute of the grace of faith to say they have received and often received heretofore they having the more to repent of and mourne for The second branch of this Use of ex hortation To exhort all true beleevers and that divers waies 1. That they would often present themselves at the Lords Table as often as possibly they can no just impediment lying in the way especially living in places where this ordinance is often celebrated Do but see 1 Cor. 11.26 Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here implies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as often as ye do it therefore do it often it being such a means not only to shew the Lords death one to another but likewise to shew it to our own faith for the encrease and strengthening of it and encrease and help on this grace and we encrease and help on all the other graces and come on in grace and corruption decaies 2. To exhort all true believers in coming to the Lords Table that they earnestly endeavour to come preparedly that so they may receive worthily that is to say acceptably to God and then no question it will prove a profitable receiving to their own souls Many true beleevers receive unworthily in some degree and fail much of the good they might receive by this ordinance for want of due preparation they are too slight in examination and for extraordinary praier to be performed sometime before the day of their receiving they are too backwward unto and too carelesse in 3. To exhort them in the act of receiving that they labour to discern the Lords body that is put a difference and distinguish betwixt the outward elements and common bread and wine although not in their substance why yet in their use and so seriously intend the whole businesse stirring up their inward affections by a serious employing of their outward senses that so Christ and his benefits may be received and welcomed into the armes of their enlarged and extended faith Many believers in the act of receiving fail much in spirituall consideration and so their affections are little moved and inflamed If 1. When the Minister sets apart the Elements thou wouldst consider that even so God the Father from all eternity did set apart Christ to be the Redeemer of mankind 2. When he consecrates the Elements by the Word and Prayer thou wouldst consider that even so in the fulness of time God sent his Son into the world to accomplish this work of Redemption 3. When thou seest the Minister to break the Bread and powr out the Wine thou wouldst meditate upon the accursed death of Christ and shedding of his bloud for all true Believers 4. When the Minister comes and gives the Bread and Wine unto thee if thou wouldst consider that even so God the Father reaches and gives his Son and all his merits unto thy faith 5. When thou takest and receivest the Elements at the Ministers hands thou wouldst stir up thy self to apprehend and receive Christ and his benefits by the hand of faith And then sixthly and lastly In eating and drinking the Elements thou wouldst earnestly endeavour more and more nearly to apply Christ and to feel thy Spiritual union with him Such consideration in the act of receiving would be the way not only to receive the Sign but at one and the same time the thing signified 4 To exhort all true Believers after they have received 1. To labour to keep up their faith assuring themselves the Lord is no deceiver but will be sure to make good his Covenant with them 2. As we have already heard sometime that day in secret take a review of thy receiving and after it proceed as thou hast been directed 3. Remember to make good thy Vows and to demonstrate both to thy self and others that thou hast got Spiritual strength by this Feast of growth thou walking more conscionably and comfortably in both Callings It s said of the fainting Egyptian 1 Sam. 30.11 12. when he had eaten and drunk that his spirit came again to him So if thou eat and drink in faith thy Spiritual life will be revived and thy strength increased And thus we have done with the second Member of the fifth Principle Now we come to the third and last Member MEMBER III. And Prayer THis Member acquaints us with another good outward meanes whereby faith is encreased to wit Prayer And hence we commend this Point of Doctrine unto you Doctr. Prayer is one good meanes for the encrease of faith See Luke 22.32 I have prayed for thee that thy faith fail not So the father of the possessed child thought Mark 9.24 And the Apostles Luke 17.5 and Jude 20. Praying in the Holy Ghost that is by the help and assistance of the Holy Ghost this being an excellent meanes to confirm and bring on faith Reason 1. This is a good means to encrease any grace of Gods Spirit in us and therefore a good means to encrease our faith That it is a good means to encrease any grace of God Spirit in us see Luke 11.13 How much more shall your heavenly Father give the Holy Spirit to them that ask it that is the Holy Spirit in a greater measure Reas 2. Hereby faith is exercised to wit by faithful Prayer and the more faith is exercised the more it growes and encreases Ephes 6.16 18. Psal 6.8 9. see we the former part of the same Psalm and we shall observe Davids faith to get up in Prayer So Psalm 62.2 6. R. 3 The Rule of Contraries This duty omitted and neglected faith goes out of exercise slackens and decayes Now we come to the Uses Vse 1 For Tryal and Examination 1 Do we use Prayer if we pray seldom or never let us not wonder if we be poor in the grace of faith Prayer being the key that opens all Gods Treasures Such as are strangers to Prayer cannot be throughly acquainted with faith 2. But do
we use to pray then in Prayer are we earnest after faith for an encrease of this grace Many in prayer are more for temporal things then Spiritual but this is to pray in a carnal manner And divers in prayer that beg spiritual Blessings and yet sue for them but in a carnal way not seeing any beauty and excellency in them neither finding any taste or rellish in them but only because they are convinced they cannot be saved without them So then the Question is Whether in Prayer we be more earnest for faith and the other Graces of Gods Spirit then for Temporal Blessings And then in suing for spiritual Blessings whether the beauty we see in them and rellish we find in them do much induce and move us to be earnest at the Throne of Grace for them 3. Do we use Prayer and in prayer are we earnest for faith in the manner aforesaid observe we then the fruit of our praying Psal 85.8 He will speak peace to his Saints to wit by stirring up and encreasing their faith Surely suing for faith as aforesaid we shall upon examination find an encrease of it And this is the great wheel in the Clock come on in this grace and come on in every sanctifying and saving grace Vse 2. For Inquisition Seeing Prayer is one good means to encrease faith to enquire into the Doctrine of Prayer As first What Prayer is and the parts of it 2. The necessity of prayer and the Motives to it 3. The Objections against Prayer and the Answers of them 4. The Qualifications of true and acceptable prayer First What prayer is and the parts of it Answ We are not now speaking of the requests and suits we make one to another in our civil converse here in the world which may be called civil prayer But of Religious Praier which we thus describe It is an opening of the desire of the heart or a pouring out of the foul to the Lord. 1. I say It is an opening of the desire of the heart or a pouring out of the soul See Psal 62.8 1 Sam. 1.15 2. I say It is a pouring out of the soul to the Lord he only being the object of religious praier it is he and he only that sees and knows the heart he and he only which is present in all places to hear the praiers of all his people he and he only which is Almighty to help Now the Parts of praier In Scripture we find divers divisions of prayer but in 1 Tim. 2.1 we have the parts of praier punctually laid down 1. Supplication 2. Precation or petition 3. Intercession 4. Thanksgiving By supplication we understand humble suit to the Lord for his favour and pardon of sin and in this part of praier we have the confession of sin implied By precation or petition the second part of praier we understand a begging of all other things needful for soul and body By Intercession the third part of praier we do not understand an entreating for others as divers interpretors doe for not only this part of praier but all the parts of praier are here injoyned to be performed as in the behalf of our selves why so in the behalf of others But we understand by it a contending with God for the prevention and removall of judgment By Thanksgiving the last part of praier we understand a rendring praise to God for his blessings and mercies Thus then we see that prayer consists of 4 parts Supplication Precation Intercession and Thanksgiving Now we come to the second thing concerning prayer to wit What necessity of it and the motives unto it I answer It is an excellent part of Gods worship Psal 95.6 where by bowing down and calling upon God is meant to worship him Hence the place of Gods worship by way of excellencie was called the house of prayer Isa 56.7 2. By the duty of prayer the Lord is much glorified for hereby all his attributes are acknowledged Trinity in Unity and Unity in Trinity confessed The puritie and holinesse of his Law subscribed unto His promises in the Gospel professed to be believed the accomplishment of them to be hoped for and expected and he blessed and praised for his mercies 3. Gods command The Lord commands us to pray Psal 105.4 1 Thes 5.17 4. The example of Christ and all the worthies mentioned in Scripture Luke 3.21 and 9.18 28 29. and 6 12. And so all Gods people mentioned in holy writ they all were adicted to prayer 5. The misery that attends those that neglect this duty Jerem. 10.25 Matth. 26.41 Ezek. 22.30 31. Dan. 9.13.14 6. This is a good means to easie our hearts This Hannah knew wel 1 Sam. 1 15. And Job Job 16.20 And so all practial Christians 7. Our continual and innumerable necessities inward and outward 8. The promise of supply and help Psal 50.15 and 91.15 Matth. 7.7 9. The dignitie of this duty hereby a mortal worm hath conference and converse with the greatest majesty 10. The power and efficacie of praier compare Gen. 32.11 and 33.4 And 2 Sam. 15.31 and 17.23 See Exod. 14.15 and 15.25 Matth. 17.21 Remember Hezekiahs and Isaiahs praier and so Esters and Mordecai's In the primitive Church Anno 175 the army of Christians was called the thundering legion because upon their praiers God scattered their enemies with thunder And the very heathen in those times could observe that the Christians were able to obtain any thing by prayer And what man or woman of religious observation in these our times but may speak of the efficacie and power of prayer Now we come to the third particular the objections against prayer Object 1 May some ignorant men and women say the Lord knows our wants before we pray and then to what purpose should we pray Answ We do not pray because the Lord knows not our wants But 1. Because it is his comand that we pray Phil. 4.6 2. That we may demonstrate our selves sensible of our wants which the Lord will have us to be Psal 34.18 3. Hereby we acknowledg the Lord to be the fountain of all good 4. This is the condition the Lord ties us unto if so be we would have him to impart his blessings unto us Prov. 2.3 5. Jer. 33.2 3. Matth. 7.7 Object 2 But the Lord in his eternall counsell hath decreed what blessings we shall have and what blessings we shall not have and his decree cannot be altered Answ All this is true but yet as the Lord hath decreed the end why so the means and in the ordinary course by the means works to the end The Lord had decreed to give the Gentiles to Christ but yet see what he saith unto him Psal 2.8 Ask of me c. And so he had decreed as he was pleased to make known the return of the Jewes out of the captivitie Yet see what he saith Ezek. 36.37 I will yet for this be enquired of by the house of Israel Nay Daniel knowing the very time
when this great deliverance should be doth not thereupon forbear prayer but is the more earnest in prayer Dan. 9.2 3. And the Prophet David although it were revealed to him that the Lord would establish his house and the kingdom upon his posterity yet doth not cease to pray in that kind but rather prayeth 2 Sam. 7.11 12 18 19 25 26 27 28 29. 2. I answer Although by prayer we cannot alter Gods decree why yet by prayer it being hearty and holy we alter our selves the heart thereby being put into a fitting frame and so we made capable of Gods blessings Object 3 But there be divers men and women that are far from the practice of true and kindly prayer who enjoy the blessings of God in great abundance Answ It is true but yet sanctifying grace which is the best blessing they do not enjoy the least measure of it sanctifying grace and kindly praier they ever go together want the one and want the other and have the one and have the other Zach. 12.10 It is but outward blessings and common graces at the most which unpraying persons do enjoy 2. These blessings which the persons aforesaid do enjoy they enjoy them rather for the good of others then for the good of themselves suppose health wealth strength wit learning Cyrus was a man of great parts and power but was it not for the good of the Church rather then for his own good Isa 45.4 3. There is a great difference betwixt the having of blessings through the providence of God and the having them from the mercy of God and his speciall love in Christ Unpraying persons have blessings only the former way and not in mercy 4. The blessings such have it were better for them to be without them they proving but snares unto them and they living to abuse them to their owne utter overthrow Object 4 But there be divers that use prayer and have prayed for this and that blessing a long time but yet come short of it Answ This may be true and for the reasons and upon the grounds following 1 It may be the parties we speak of live in some known sin or sins unrepented of and then what promise have they of audience Psal 66.18 Job 11.13.14 Or 2. It may be they ask such things as would not be good for them to enjoy and then it is no unkindnesse but love in the Lord to deny them See we how the promise runs Psal 34.10 Matth. 7.11 Or 3. It may be they ask in an evill manner in their praiers prefer temporall blessings to spirituall or if they be earnest for spirituall blessings it is not because of the excellencie and beauty of them but only because of the necessity of them because without them they cannot be saved Or it may be they ask heedlesly and irreverently do not consider of the Lords majesty and greatnesse Psal 2.11 and 5.7 Or it may be they ask coldly and faintly Jam. 5.16 and are such suitors like to speed Or it may be they go in a proud way to God as the Pharisee Luke 18.11 not with a through sense of their own unworthinesse and wants as the Publican and Prodigal Luke 18.13 and 15.21 Or else it may be they do not ask in faith that is do not lay the promises before them grounding their confidence upon them Or do not in their prayres set before them the worthinesse of their advocate and high Preist who sits at his fathers right hand to present their prayers unto him and to make them acceptable unto him Now the persons we are speaking of asking in an evil manner to wit in the manner aforesaid it is no wonder that they speed no better Jam. 4.3 Or 4. Suppose they do not live in any known sin unrepented of and that the things which they ask would be good for them in Gods time and that they pray in a right manner Suppose all these things why yet there may be divers good reasons why the Lord doth defer and delay them As 1. Hereby to make trial of their faith as we may see in the woman of Canaan Matth. 15.22 c. Although the Lord did intend to grant her suit yet he deferred her and put her off long and all for the trial of her faith ver 28. Or 2. He defers them the more to humble them He intended to take from Paul that messenger of Satan wherewith he was bâ—ffeted but not so soon as he would have had it Paul was not yet sufficiently humbled but in danger to have been puffed up with his former revelations 2 Cor. 12.7 8.9 As if the Lord had said it is too soon for thee Paul to be rid of that thorn thou must be brought to a greater pitch of humilliation Or 3. He defers them to make them more earnest and importunate in prayer as we may see in the examples before alledged to wit the woman of Canaan and Paul Or 4. He defers them lest they should think that they merited by their prayers although never so fervent Dan. 9.17 18 19. Or 5. He defers them that they might be more able to use and manage those blessings he means to bestow upon them This was one cause why he deferred to bring David to the kingdome that he might be the better able to manage it when he came to be possessed of it 6. Or lastly He defers them that he might cause them to account more highly of the good things they obtain of him by prayer The good things that are easily and readily come by are usually lightly esteemed After the Spouse had lost her welbeloved long it is said Cant. 3.4 She held him c. 5. And in the last place for answering of the objection we are to know that the Lord grants requests divers waies 1. When he gives the particular blessing begged As Gen. 20.17 1 Sam. 1.27 2. When denying the particular thing begged he gives a better thing As Gen. 17.18 19 And 2 Sam. 12.16 compared with verse 24.25 of the same chapter 3. When though he neither grant the thing begged nor a better thing in the same kind why yet he supporteth by his grace and giveth strength to beare the want of it As 2 Cor. 12.9 And Psalm 138.3 Hebrâ— 5.7 4. When the particular blessing begged is not given and afforded why yet the Lord warmes and cheeres the heart by assuring that the person and prayer is accepted Philip. 4.6 7. Psal 35.13 5. Lastly When the particular blessing is not obtained neither inward comfort afforded and yet the Lord gives to hold out in prayer abilitie and strength to pray when God seemeth to neglect is a speciall work and fruit of Gods Spirit Rom. 8.26 Now God cannot but hear and regard the voice of his own spirit for verse 27. he knoweth that is approveth it And Psal 10.17 See also thus have we answered the main objections against prayer We come now to the fourth thing propounded touching prayer to wit
the qualifications of true and acceptable prayer or the conditions and requisites of acceptable prayer First the person or party praying must be in Christ and such an one as doth not live in the practice of any known sin Gen. 44. God had respect first to Abel and then to his offering See Jam. 5.16 Psal 4.3 If the party be not in Christ or evangelically contrite he hath no promise of audience or if the partie live in the practise of any known sin what promise of audience Psal 66.18 Joh. 9.31 God heareth not sinners that is living in the practice of known sin So 1 Joh. 3.22 Secondly If we would put up acceptable prayers we must make sure that our suits and requests be grounded upon the word that we ask nothing but what the word of God warrants us to ask we must not ask as seemeth good unto our selves but according to Gods will and as his word alloweth The sons of Zebedee and their mother were reproved Matth. 20.22 because they asked they knew not what 1 John 5.14 3. If we would have our prayers acceptable to God we must come before him in all humility that is with a lively sense and feeling of our own unworthinesse and wants Psal 51.17 Isa 66.2 Jam. 4.6 God gives grace shews favour to the humble Thus Jacob Gen 32.10 and the Publican Luke 18.13 14. 4 If we would have our prayers acceptable and prevalent we must put them up with fervency and importunity James 5.16 Psal 55.17 This fervency not so much consisting 1. in the loudness of the voyce as in the wrestling of the heart Moses uttered never a word Exodus 14.15 and yet great was the fruit of his Prayer Rom. 8.26 And 2. This fervency arising not onely from a sense of want but likewise from a hope of prevailing 3. This fervency being mingled with sincerity we having good ends in this or that we would obtain of the Lord by Prayer Rom. 12.11 and not that we may consume it on our lusts 4. And lastly This fervency bounding and terminating it self in a willing submission unto Gods wise Decree we refering the time and manner of Gods accomplishing our requests unto his good pleasure Psal 40.1 It was the sin of the Israelites that they limited the holy One of Israel Psalm 78.41 they preseribed to the Lord what they would have for their provision and when they would have it 5. If we would have our Prayers acceptable and prevalent we must make sure to present them in the Name Merit and Mediation of Jesus Christ This is the condition of condition come we never so well qualified to prayer we can have no boldness in it this condition being omitted there being so great a distance betwixt God and us his Majesty and Holiness and our sinfulness and vileness nothing being due to us and our best prayers in our own names but shame and confusion all the former qualifications do but make way for this condition this being the principal requisite of acceptable prayer To this purpose see John 16.23 the latter part of the verse and Rev. 8.3 Upon this Altar we must lay the sacrifice of our prayers it is this Priest that must present them to his Father that they may be acceptable and prevalent 6. If we would have our prayers acceptable and prevalent we must ask in faith I mean confidently believing that according to Gods promise Mat. 7.7 we shall be heard our prayers granted in some kind James 1.5 and 6.7 Mark 11.24 7 Lastly If we would have our prayers acceptable and prevalent we must take heed of omitting thanksgiving Psalm 50.14 15. Phil. 4.6 Thankfulness for former favours is an excellent means to prevail in our present requests Thus much as touching the fifth Principle PRINC VI. Quest What is the estate of all men after death Answ All men shall arise again with their own bodyes to the last judgement which being ended the godly shall possess the Kingdome of heaven but unbelievers and reprobates shall be in hell tormented with the Divel and his Angels for ever IN this sixth Principle we have three notable heads of Divinity or Common places expressed or implyed 1. Death which is implyed from the words shall rise again for there cannot be a Resurrection without death 2. The general Resurrection 3. The last Judgement with the consequents thereof both expressed in this Principle For the first of these heads to wit Death The Doctrine is this Doct. There is no man nor woman living or shall live but must dye Or thus Death is unavoidable Death cannot be avoided There be three kinds of death Corporal Spiritual and Eternal Corporal death is the privation of the soul when the soul is severed or separated from the body Spiritual death is the death of the soul in sin Eternal death is the death of the soul and body in Hell It is the first kind of death to wit Corporal that the Doctrine runs upon As there be certain common Principles which runne through all Arts so this is a general Rule which concerns every man all men must dye As sure as death is our usual Proverb But 1. See we how frequently and infallibly the Scriptures hold forth this truth 2. Consult we with experience 3. Come we to the Reasons 4. To answer some objections And lastly to the Inferences or Uses First see we how frequently and infallibly the Scriptures hold forth this truth Psal 89.48 2 Sam. 14.14 Joshua 23.14 1 Kings 2.1 2. Job 30.23 Psalm 103.15 16. 146.3 4. Eccles 3.1 2. 7.1 2. Isaiah 2.22 40.6 51.12 2. concerning this truth Consult we with experience The ten Fathers of whom we read in the book of Genesis who lived every one of them almost a thousand years yet dyed at the length every one of them Some dye in the womb some in their Infancy some in their youth but they that live the longest at length their turns come It is not worldly wisdome or worldly Prerogative not outward strength or beauty not place or grace that can or ever could exempt in this kind Not worldly Wisdome Psalm 49.12 Foolish Nabal died so did politick Ahithophel Nor worldly Prerogative Princes Kings and Emperors dye and have dyed as well as others Psal 82.5 6. Did not Nimrod Ahasuerus Sennacherib Nebuchadnezzar and Alexander the great dye Behold the great King of all the East is dead so that great Soladine of Babylon and Conqueror of all Asia commanded to be proclaimed he dying in the City of Askalon commanded that his shirt should be carryed up and down the City upon a spear with this Proclamation Behold the great king of all the east is dead And as worldly Wisdome nor worldly Prerogative can exempt in this kind so neither outward Streâ—gth nor Beauty Who stronger then Samson and yet he dyed Who more beautiful for a man then Absalom for a woman then Sarah and yet they both dyed Neither is it Place or Grace that can exempt