work and engagement herein Page 515 Some directions Page 518 Marks of the prayer of faith as first negatively if we walk not as children we cannot call God Father Page 519 Secondly positively 1. enlargement in prayer 2. frequency 3. calmness and composure of spirit after prayer 4. watching for an answer 5. thankfulness though the particular be not given 6. some intimation of love made to the heart Page 521 We have reason to be humbled for our unbelief Page 529 What faith did Adam in the state of innocency act in prayer and whether he then knew the mystery of incarnation Page 530 If we suppose the Saints in glory to pray whether may they be said to pray in faith Page 531 Whether the unbelief of the promises or of the threatnings be the greater sin Page 533 CHAP. III. Some consequent conditions of prayer first after prayer we must wait and look up to God for an answer Page 535 Secondly we must watch and look in to our selves Page 539 Thirdly we must renew our requests and continue instant at the throne of grace adding prayer to prayer Page 541 Fourthly we must use the means for obtaining what we ask from God our prayers ought not be pretended as a cloak for idleness ibid. Fifthly when the Lord answers our prayers we must return the sacrifice of praise Page 544 What our praise and thanksgiving importeth Page 545 Whether all these qualifications which should go before accompany and follow our prayers be essentially necessary to its acceptance and audience and what be more what less necessary Page 547 Some grounds of encouragement to weak Saints with the concurring testimony of some practical Divines Page 549 PART III. Some practical cases What cases belong to this place Page 552 CHAP. I. How we should in prayer conceive of God and of the persons of the glorious Trinity Page 553 Sect. I. How we should conceive of God when we draw nigh to him Page 553 Humility and reverence necessary here ibid. Concl. 1. Beware of mental idols for representing Gods infinit nature Page 555 Concl. 2. It s no small part of our knowledge to know what God is not ibid. Concl. 3. Yet he calls us to behold his positive perfections Page 556 Concl. 4. In prayer we may select and make choice of such divine attributes and perfections as are most sutable to our condition Page 557 Concl. 5. We may not draw nigh to God but in Christs name Page 558 Concl. 6. But in Christ we may draw nigh with confidence as children to a father able and ready to hear and answer Page 559 It s not presumption but a duty to call God Father ibid. What if we be not assured of our adoption Page 560 Is it not a mocking of God to call him Father when he is not and while we are not in the state of adoption Page 562 Some evidences of adoption ibid. Though we be children yet if we know not our state whether may we in truth and without a a lye call God Father Page 564 Five bonds whereby a child of light walking in darkness may lay hold upon God as a Father ibid. Sect. II. After what maner and order should we direct our prayers to the persons of the glorious Trinity Page 566 The Trinity a great mystery yet clearly revealed as to the thing it self though not as to the maner Page 567 Concl. 1. There is a natural order among the persons of the Trinity Page 568 Concl. 2. There are not three first causes and principal agents but one Page 569 Concl. 3. There is an appropriation of works and attributes but not exclusive ibid. Only in the work of redemption there be something peculiar to the Son Page 571 Concl. 4. We must not so direct our prayers to any one person as to exclude the other two Page 572 Concl. 5. Yet we may so direct our prayers to one as not actually to meditate on the other two Page 573 Concl. 6. In singling out any one of those glorious persons we may reflect upon and improve the appropriation of works and attributes ibid. Concl. 7. Yet we are not so limited thereto as that upon occasion fix upon any one ibid. Whether as we may put up several petitions to several persons So also one and the same petition to several persons Page 574 Concl. 8. Yet usually Christians address themselves to the Father Page 575 Concl. 9. That noble way of conveighing all good to the Sants from the Father through the Son and by the holy Ghost doth not by any natural result flow from that original order that is among those glorious persons Page 577 A voluntary covenant the ground of this dispensation Page 578 The School-distinction of mission not full it wants the most usefull member Page 581 Concl. 10. We are not so oblieged to conceive of God under these personal relations that we may not worship him absolutely as the alone Jehovah ibid. A word of warning caution and exhortation Page 582 CHAP. II. Of the with-drawing of the Spirit deadness wandering thoughts c. Page 586 Sect. I. Of the with-drawing of the Spirit Page 587 How far the Spirit may withdraw from the Saints ibid. Whether the Spirit alwayes worketh as to the conservation of grace so also to it's operations increase and growth Page 588 There may be a total suspension of gracious influences as to prayer and other particular performances Page 589 This suspension may fall under a two-fold consideration 1. as our tryal 2. as our correction and punishment Page 589 The Lord doth not alwayes with-draw for sin but sometimes for c. Page 590 And thus the suspension of grace is either 1. medicinal or 2. monitory or 3. probatory or 4. castigatory Page 591 Yet it is alwayes our duty to examine our hearts and wayes lest c. Page 592 We would distinguish between the comforting and the quickening or assisting presence of the Spirit Page 593 The Spirit may be provoked to depart either more directly and immediatly or more mediatly and indirectly ibid. How the Scriptures express the more direct affronts and indignities offered to the Spirit Page 594 The Spirit may be said to be quenched either positively or negatively by commission or omission ibid. Negatively 1. by not yielding to his motions 2. by not welcoming him nor prising his presence 3. by a decay of love respect reverence c. Page 594 Positively 1. when we prostitute his gifts to our carnal ends 2. when we undervalue and entertain base low thoughts of them 3. when we contemne his Authority and obey Sathan and welcom his temptations notwithstanding the contrary motions and warnings of the Spirit 4. so much of illumination and light so much of conviction and conscience as is choaked so far the Spirit is dishonoured and provoked Page 566 How the Spirit is provoked by every reigning sin Page 597 A word of exhortation Page 598 The Saints danger when the Spirit with-draweth Page 599 How we may
trades-man through neglecting his calling suffer his tools to rust he will make but bad work when he cometh to use them O! but as in other arts so also in this our heavenly trade frequency in acting diligent use and exercise begetteth both facility and delight if we were not too great strangers to a heavenly communion good thoughts and spiritual meditation would become more familiar kindly and as it were natural to us and therefore frequency in doing is not the least part of our preparation for duty to which we shall now only add the other two we promised here to speak to viz. Watchfulness and Meditation 2. Then 2. Watchfulness We must watch unto prayer Eph. 6.18 1. Our spirits are lazy and sluggish and we are very prone to fall asleep unless we watch over them and often rouse them up saying with that holy woman Judg. 5.12 awak awak 2. Our lusts are alwayes in arms and the devil watcheth for an opportunity against us and is it time for us to sleep while the enemy is standing at the gate and some of his forces already within doors We cannot step one foot but Sathan hath his train laid to blow us up the world is Sathans bird-lime to intangle us or rather gun-powder which our lusts are ready to set on fire and should not we be on our guard continually And albeit the enemies main design be to spoil the treasure and take away the jewel yet he hath a greedy eye at all that is ours therefore we had need to watch over our eyes our hands our tongue our thoughts our passions c. if any one of these be let slip within his reach he will not fail to improve the advantage and every sin as it may provoke the Lord to turn away his ear So it will indispose and turn our hearts from the duty it is of a stupifying nature it is as (e) Mr. Gura spir arm part 3. pag. 605. where ye will find this argument handled at greater length one speaketh the devils opium wherewith if be be suffered to anoint thy temples thou art in danger to fall asleep 3. we should watch and observe the many mercies we receive and our daily sins and failings our weakness and manifold wants all which may be fit materials for our prayers which being pondred and kept on record will prove a good help for the duty 4. We should watch that we may hear when we are called to come to the throne that we may observe every season and opportunity of prayer that we may hearken to the voice of Gods dispensations towards us and may welcom every messenger he sends out to invite us to come before him that whensoever he saith to us as he did to him Psa 27.8 seek ye my face our heart like his may be ready to reply thy face Lord we will seek If thus we could discerne and did carefully improve the several advantages offered unto us what maner of Christians how powerfull and mighty in prayer would we be If we were such watchmen and students in holiness as becometh the Lords supplicants and those who by profession are agents and pleaders at the bar of heaven and before the (f) Psa 47.2 great King with what diligence would we (g) Pleaders at the throne of grace would be great students that they may be able to improve the several to picks of divinity for carrying their plea and cause study our hearts and study our lives and the several stâ—ps of providence our condition exigence c. that we might know when to come and what to say while we appear before the Lord. O! if we did thus prepare and watch unto prayer with what reverence and confidence with what importunity fervency and zeal might we (h) Psa 62.8 Third branch of preparation is meditation pour out our heart before him we should not want mater nor words we might pray pertinently and seriously and far more successfully then for the most part we do 3. Meditation is a good preparation for prayer it is a token for good when we can say with David Psa 5.1 Lord hear and consider my meditation When the (i) Verbaque praevisam rem non invita sequuntur Hor. agere volentem seÌ„per meditari decet nam segniores omnes inceptis novis Meditatio si rei gerendae defuit Auson de lud 7. sapient The Hebrews do use one and the same word for signifying to meditate and to pray viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus be word Gen. 24.63 where Isaac is said to have went out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred either to pray or to meditate and it were to be wished that these two in our practice were not separated that as that word may be applyed to So what is signified by it may be found in all our prayers heart by meditation inditeth a good mater the tongue will be as the pen of a ready writer Psa 45.1 Meditation will facilitat the work and direct and excite the worker it will give eyes to the blind hands to the weak and bring in provision for the empty If we were to speak to some great person especially if to a King how would we pre-medirate and ponder what we should say and how we should carry our selves in his presence and yet we will be at no pains to meet the great King it is true he will accept of the sighs and sobs of mourners though we do but (k) Isa 38.14 lament as a dove and chatcter as a swallow and crane he will pity and shew mercy but alas we basely abuse this astonishing condescension Ah! should we be negligent and irreverent because he is tender and indulgent Many complain for want of enlargment and because of deadness and coldness in prayer that wandring and impertinent thoughts break in c. but will not be at the pains to prevent these evils by watchfulness and meditation If thou wouldst set some time apart seriously to ponder and meditate what a great and dreadfull Majesty and yet how loving and mercifull thou hast to deal with that would beget both reverence and confidence if thou wouldst consider his omni-presence and omni science this would stir thee up to watchfulness it would six thy heart and prevent wandring thoughts if thou didst remember his power and omnipotence his fidelity and truth this would strengthen thy faith and expectation of success if thou wouldst consider who thou art what is thy distance as a poor creature and yet more in that thou art so great a sinner and he the just and holy Lord this would beget humility and godly fear if thou wouldst lay to heart thy several wants and what thou stands in need of for (l) 2 Pet. 1.3 life and godliness what are thy straits and dangers and what kindness the Lord hath hitherto she wed and what long-suffering and patience he hath exâ—rcised towards thee and what are the mercies which from time to time thou
the season of prayer Page 681 c. When we deprecat sin we must prevail as to the particular askt Page 484 How a pardoned sin may be said to obstruct prayer Page 742 Sinâ—eâ—ity necessary in prayer and why c. Page 441 How the Spirit is said to inâ—erceed for the Saints Page 29 How the holy Spirit helpeth us to pray as we ought Page 328 As the Spirit alwayes abideth so he alwayes worketh though not as to the growth of grace Page 587 588 How far the Spirit with-draweth his influence in reference to prayer and why Page 589 How and wherefore the Spirit is quenched c. see the first Table Page 593 c. Spiritual mercies alwayes given when askt Page 486 The state of the supplicant considerable Page 401 Three grounds of the success and prevalency of prayer Page 300 Several grounds for supporting our faith Page 500 T We should pray for temporal mercies and how Page 182 Arminians and Jesuits cannot tell what they ask when they pray for temporals Page 187 Whether temporals should be asked in Christ's name Page 321 When do temporals become absolutely good according to Aquinas his conjecture Page 425 Whether we may pray for temporals with importunity Page 452 How should our prayers for temporals be resolved Page 712 We may not be anxious about temporals though we should ask them importunatly Page 719 The testimony of some practicall Divines in reference to the qualifications of prayer Page 549 The popish mystical Theology Page 645 Whether thanksgiving be a part of prayer Page 19 Thanksgiving in case of a seeming denyal an evidence of faith Page 526 Thanksgiving after the Lord hath heard our prayers necessary what it importeth c. Page 544 What things may we ask in prayer Page 179 How much time should be spent in prayer Page 685 The Saints prayers the Church treasure Page 295 After what order should we direct our prayers to the persons of the glorious Trinity Page 566 c. Truth and sincerity necessary in supplicants Page 441 The Lords truth and fidelity a ground of faith vindicated from Medina his impious gloss Page 503 U What is that vail the Lord hath drawn over the heart for hiding it from Sathan Page 356 Saints praying for the unconverted may plead the promise Page 486 Some causes of our unfitness to pray with some remedies Page 602 c. Unfitness excuseth not our negligence and omission of duty Page 637 The blasphemy against the holy Ghost unpardonable Page 239 W After prayer we must wait for an answer Page 535 Wandring thoughts their cause cure c. Page 602 When and what wandring thoughts hinder and marre the success of prayer Page 644 c. We must have a warrant to draw nigh to God and for what we ask from him Page 141 We must watch in prayer and after prayer Page 453 539 The Saints weary in but not of prayer Page 457 The wicked ought to pray Page 86 Some assertions concerning the wicked's obligation and ability to pray Page 88 Whether the wicked may ask in faith and plead any promise as having a right thereto Page 99 100 Prayer an act of the will Page 21 Witches say the Lords prayer backwards Page 452 Whether the Lord now worketh any wonders or miracles Page 508 Words required in prayer and how Page 20 Whether Christ now in prayer uttereth words Page 61 The Word of God how tasted by the unconverted Page 388 How the works of the unconverted may be said to please God Page 94 Whether in every act of worship we must conceive of God under the personal relations so that we may not conceive of him absolutely as the alone Jehovah first Being and Cause Page 581 Who is the true worthy and invincible man Page 696 Z Zeal required in prayer Page 442 Much zeal expressed by Pagans in their worship Page 449 A TABLE of such places of Scripture as are occasionally explained vindicated or illustrated in this TREATISE Ch. ver Page Genesis 1.26 588 2.7 64 3.6 612 15. 311 4.4 402 6.3 747 12.11 12. 600 15.1 2 24.14 172 32 25. 347 698 42.15 617 48.16 117 Exod. 3.14 556 10.17 297 20.7 641 9. 675 23.21 318 Â 396 28.36 38. 397 29.39 679 31.17 665 32.10 698 32. 229 Â 258 33.20 23. 554 34.6 7. 501 Levit. 9.24 332 10.3 641 17.4 5. 325 Numb 11.15 600 14.17 18 19. 518 Deut. 3.26 742 6.4 583 8.16 648 27.14 c. 666 30.15 19. 830 32.47 631 Judg. 5.12 621 31. 666 6.37 166 18.24 598 1 Sam. 1.15 18. 525 13.9 375 14 9 10. 172 16.1 250 252 17.9 10. 702 37. 519 2 Sam. 15 7. 371 31. 664 1 King 8.39 355 11.7 624. 8. 690 12 13 14. 742 21.39 707 24.10 13. 742 2 King 2.12 508 6.30 33. 610 655 19.34 319 1 Chron. 21.17 662 22.16 543 2 Chron. 6.30 355 26.16 19. 375 30.19 26. 415 36.15 16. 765 Nehem. 6.3 630 9.1 c. 690 3. 693 4. 693 Esth 4.16 17. 693 Job 1.8 590 2.15 671 3.3 600 5 23 677 6 8 9 662 9 11 710 11 7 8 9 553 15 11 623 21 15 830 23 13 823 27 9 10 407 541 Â 685 31 1 613 34 32 592 38 41 793 42 5 6 440 8 293 Psalm 2 8 59 264 5 1 412 5 751 6 4 319 7 9 664 9 10 518 10 17 410 11 6 721 16 6 2 18 41 744 21 8 763 22 1 563 25 10 715 11 318 27 8 805 13 526 32 6 744 34 9 10 715 35 13 490 37 15 709 16 425 40 11 319 45 1 413 50 15 639 16.17 22. 406 Â 564 51.3 8 10 11 12 Â 598 12 15 589 17 789 55 17 680 57 7 625 59 2 747 63 4 15 65 2 510 66 18 408 Â 521 738 19 722 68 28 685 69 3. 445 Â 693 22 708 71 14 680 73 22 718 77 4 612 78 29 31 732 79 6 809 80 10 11 595 81 10 521 83 16 665 84 11 479 Â 715 85 8 408 Â 535 87 17 174 91 11 12 365 95 3 742 102 1 c. 690 17 18 519 106.15 43 44 789 111 10 718 119 71 75 658 Â 478 122 319 164 680 132 10 319 138 6 607 140 8 665 145 16 14 19 793 Prov. 1 26 27 28 743 Â 744 787 32 708 3.31 34 765 710 6 2 618 7 14 15 372 10 22 201 13 4 618 15 8 401 Â 701 803 820 19 21 826 21 1 360 26 2 665 27 17 628 28 9 332 29 1 745 30 4 553 Eccles 3 1 11 677 5 2 400 Â 432 13 705 7 16 755 10 1 645 11 3 233 Song 1 4 337 6 439 2 13 14 682 Â 803 820 4 16 622 5.2 3 5 6 394 Â 594 7 5 6 682 Isa 6 9 10 777 11 9 264 26.3 480 29 13 14 432 38 14 319 40 31 636 43 11 557 24 417 45 19 242 Â 467 698 11 12 22 14 Â 699 49 14 15 563 55 6 681
not pray for the measure of grace after that maner we pray for temporals Page 222 A third evasion confuted Page 223 Whether grace may be abused and become a snare ibid. And yet the adequat cause why temporals should not be askt absolutely is not because they may do us hurt and become snares Page 225 As to spirituals we may ask the thing and the condition though we may not ask conditionally Page 226 Whether we should submit and be content with a small measure of grace Page 227 We are not straitned in the promise but in our own bowels Page 230 How we should desire spiritual and how temporal mercies Page 231 Sect. III. For whom should we pray Page 232 Why we should pray for others ibid. We should not pray for the dead the popish Doctrine confuted Page 233 The blasphemy against the holy Ghost unpardonable the Rhemists confuted Page 240 Whether we may pray for such as have thus sinned unto death Page 239 249 Whether we may pray for reprobats as such Page 241 Whether in our prayers for others we may add this proviso if they belong to the election of God Page 242 268 Whether in praying for the salvation of others we may add this clause especially for believers Page 244 If the decree of reprobation were made known to us whether we might pray for such as we knew to be included in it Page 246 Whether the reprobat upon supposition that they knew the Lords decree and purpose never to show mercy unto them were notwithstanding oblieged to pray for themselves and to use the means Page 247 Whether a prohibition added to a known decree should lay a restraint upon us Page 249 There is a great difference as to the object of our prayers between those who are already cast into hell and such as are yet in the land of the living and under the means though they be reprobat Page 254 Whether we may pray for such in faith Page 255 Some distinctions for preventing objections with a brief recapitulation Page 257 Whether we may love those whom the Lord hateth Page 259 Ve must pray for all men Page 260 Distinctions brought by some Divines examined and rejected ibid. Some arguments for this conclusion with an answer to objections Page 262 We know not but the Lord may show mercy to all this generation Page 264 272 How the care of all the Churches lyeth upon every Saint Page 264 Whether we may pray for incorrigible enemies Page 268 Objections answered Page 269 Whether the holy Spirit will dictat a prayer for a reprobat and whether Christ while on earth prayed for such Page 269 Whether we may ask any mercy in Christs name for those for whom Christ died not Page 271 An exhortation to pray for enemies Page 272 We are in a special manner oblieged to pray for our relations for the Church of Christ for Kings and Rulers for the Kingdom and place of our abode for and with our families Page 274 Especially for such of those as are of the houshold of faith Page 277 As Pastors must pray for their flocks so they for Pastors and because too few do minde their duty it is pressed by several motives Page 279 The general point with it's several branches pressed by way of exhortation Page 286 The Saints prayers the Church-treasury Page 295 If thou pray not for thy self the prayers of others will not profit thee Page 296 CHAP. VIII We must pray in Christs name Page 298 We lye under a two-fold incapacity of drawing nigh to God and Christ hath removed both Page 299 Three grounds of the prevalency of prayer Page 300 Though we must pray in the holy Ghost yet not in the name of the holy Ghost but only in Christs Page 301 What it is to ask in Christs name ibid. Why we must ask in Christs name Page 304 How Gospel mysteries were known to the Jews Page 308 A confused knowledge is a medium between ignorance and perfect knowledge Page 309 What was the least measure of saving knowledge which was then necessary Page 310 The Gentiles not left without a testimony concerning the Messiah Page 312 The consent of the Popish School-men Page 313 Of their blind and implicit faith with four degrees of explicit faith from Suarez ibid. De necessitate praecepti medii Page 315 Whether any obtain for Christs sake who do not know his name nor ask for his sake Page 316 Whether the Jews did tender up their prayers in Christs name Page 318 Whether the Disciples did expresly pray in Christs name before his death Page 320 Whether we may be said to ask in his name in respect of the habitual intention of the heart Page 321 Whether temporals must be askt in his name ibid. A word of exhortation and reproof Christ our Altar and Priest his work constant and equal Page 329 CHAP. IX Of the help of the Spirit Page 328 Prayer the ladder that reacheth the heavens Page 329 The necessity of the help of the Spirit Page 330 Whether those who are not led by the spirit of Christ dwelling in them viz. such as are yet but under some legal preparations and on the way to conversion may meet with acceptance Page 332 How the Spirit helpeth us to pray Page 333 Mr. Baxter interpreted Page 336 The actual assistance of the Spirit is 1. to actuat 2. to strengthen 3. to direct 4. to encourage Page 337 There be many impediments both from within and without Page 338 The Spirit helpeth 1. to make choice of fit objects 2. to propose right ends 3. to pray aright as to the maner c. Page 340 Our confidence and boldness admitteth a latitude between the full assurance of faith and a probable expectation there is a middle hope Page 345 A word of rebuke 1. to the presuming Justitiary 2. to the blasphemous Atheist Page 346 A word 1. of encouragement 2. of exhortation to the Saints Page 348 Whether Sathan worketh immediatly or only mediatly on the mind and will Page 351 Arguments for an immediat impression Page 352 How Sathan representeth objects to the mind Page 353 Whether Sathan knoweth the secrets of the heart or hath power over it to bow and turn it Page 355 What is that vail the Lord hath drawn over the heart Page 356 Sathans immediat access to the heart needs not discourage the Saints Page 360 We are not enough sensible of the Lords bounty and tender care towards us in keeping this roaring Lyon in iron-chains ibid. Yet Sathans power and malice must not be made a cloack to excuse or extenuat our sins Page 361 Whether all sins flow from Sathans temptation Page 362 And whether all good proceedeth from the suggestion of good Angels Page 367 The consideration of Sathans power and malice should make us first humble secondly sober and watchfull thirdly to live in a continual dependance upon God fourthly frequent in prayer fifthly thankfull Page 564 It is not our fault that Sathan
affections of others yet I have known not a few who as for naturall parts have been reputed weak and simple and who have had no great dexterity in worldly affairs yet have been eminent not only for grace but also in the gift of Prayer the Spirit according to the Word Rom. 8.26 helping their infirmities and enabling them to pray as they ought not only by enlarging their hearts with holy desires but also ordering these desires and supplying fit and pertinent words for expressing of them to the admiration of the hearers yet it is too evident that many of the saints want this Gift as to any considerable measure who albeit upon this account they may be humbled and with submisson complain to God because of this infirmity yet need not be too much discouraged though the Lord hath not bestowed on them such a measure of knowledge and utterance as upon some others yet he hath not with-held from them the Spirit of grace and supplication What though thou canst but sigh with the needy Psal 12.5 and groan with the Prisoners Psal 102.20 What though thou canst but chatter as a cran and mourn as a dove Is 38.14.5 The Lord can read and understand that hand-writting he knows the meaning of abrupt and broken words proceeding from a broken and contrite spirit and will perform the desire of such disconsolat ones As for the two latter considerations there is an usuall mistake on both hands carnall hearts who make little conscience of duty look on Prayer as a mean and the Saints who dar not omit their duty too often forget the reward these who ask amisse and cannot lay claim to the promise yet will use Prayer as a charm and spel they fear no evill because they say their Prayers every day and the true Israelits who may draw nigh to God as a father in confidence to be heard so trade with heaven as if a storm did alwayes follow them when they went to sea and as if their vessell could not escape the Pirats and thus though they will not be idle but must hazard and send many Packs to sea yet they expect not ever to hear of them again and though the Lord pitty such and will not deal with them according to their fears yet often he hideth his face for a while and maketh them meet with many contrair blasts because of their diffidence that though their Ship come safe to shoar at length yet the voyage proveth uncomfortable and dangerous and a considerable time may interveen before they hear of their return Thus we may speak of Prayer under all these four respects But O! if the Lord would be pleased so to blesse these weak endeavours that they may prove helpfull for preventing a divorce where the Lord requires an union that all of us may have such a measure of the spirit of grace poured out upon us and may 2. be furnished with such gifts and abilities for ordering expressing our desires And may 3. be so inabled to make conscience of our duty As that 4. We may go about the performance of it with cheerfulness and confidence knowing that we shall not seek his face in vain that thus grace may sanctifie our gifts and successe may accompany our work that albeit to our apprehension there must still be a distinction yet there may be no more a separation but that in all our supplications these may joyn hand in hand and may be really united so that we shall not need to prosecute the difference any further only as occasion shall offer we will adde a word by way of remedy for curing or preventing what may be found wanting or amisse in our Prayers as to any of these respects and considerations looking up to Him who only can (a) Rom. 8.26.27 help our infirmities and teach us to Pray as we ought and according to the will of God CHAP. II. Prayer held forth under several Scripture expressions Paralleled for preventing mistakes Math. 7.7 8. Ask and c. for every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened Jam. 1.6 Ask in faith nothing wavering And 5.16 The effâ—ctuall fervent Prayer of a righteous man availeth much Eph. 6.18 Praying alwayes and watching thereunto with all perseverance c. DIvers names and expressions if the difference be not meerly literal and grammatical must contribute not a little for clearing of the nature of the thing it self it will not then be impertinent for us here to ponder a little the different wayes whereby the subject of our present enquiry is expressed in Scripture especially since such a view in the porch some brief observations for explication being intermixed may help to prevent a double mistake the one of carnall hearts who because they find Prayer some times held forth under words that seem to import no great difficulty seriousness and diligence as to ask seek call cry knock c. are ready to apprehend that it is an easie task to pray and that they need no further trouble themselves if they can utter some few words in a formall way and on the other hand the Godly hearing of such importunity in Prayer such fervency watchfulnesse perseverance wrestling weeping c. are in hazard to draw hard conclusions against themselves as if they never had yet prayed acceptably Albeit now we may not speak at any length to these material cases it being one of the main designs of the practicall part of this treatise to give some clearing to these yet for the present we may set before both the presuming Atheist and the tender Christian what through the blessing of God may prove a remedy to both if they will be at the pains to compare these Scriptures together and thus seek after the sense Carnall men may see that there is difficulty in the work and that lip-labour is no Prayer and the Godly who offer up the desire of their heart to God need not be discouraged though at all times they have not such enlarged affections zeal and continuance as some of Gods children upon speciall occasions have had And as this parallel may now be helpfull to that purpose So it may give some light when we come to speak of these cases more fully in the qualifications of Prayer and to what we are to say concerning the nature of it here Chap. 4. 1. We will begin with such expressions as seem to import no great difficulty And thus to pray 1. Is but to ask Mat. 7.7 O! but stay a little fond atheist and remember not every one who saith Lord Lord shall enter into the kingdome of heaven except he be a doer of the will of God v. 21. Thou must then be a doer as well as an asker and thou must ask in faith nothing wavering and with an honest and single mind Ja. 1.6 8. And thy end must be pure and holy for many ask and receive not because they ask amisse Ja. 4.3
more readinesse yeelding and condescension in him then in the Father that he interceeds and deals with the Father that he may come that length 5. There is but one Mediatour between God and men the Man Christ Jesus 1. Tim. 2.5 As to the places objected To the 1. Chrysostom and Theophylact think that by the Spirit Rom. 8.26.27 is meant the miraculous gift of Prayer then poured out not only upon the Apostles but on others whom God occasionally called to be the mouth of and to speak in their Christian meetings But that gift being 1. temporary continuing only with the Christian Church in her infancy And 2. being peculiar only to some and at certain times when they were assembled with others And. 3 not agreeing with the context And 4. the word not being found in that sense in any other place For the Spirit of grace and supplication promised Zech. 12.10 was to be poured out upon all the saints and converts of the house of David and amongst the inhabitants of Jerusalem we cannot approve this interpretation 2. Ambrose by Spirit there understands the new nature and regenerat part So the word is frequently used in Scripture and we can see no inconvenience that can follow upon this interpretation yet when we compare this with other places which seem to be parallel with and exegetick of it we think the third and most common interpretation should rather be embraced that the Spirit there is said to make intercession for us not properly as if the holy Ghost did pour out a Prayer for us but effectively because he helps and enables us to interceed and pour out acceptable Prayers thus the Spirit is said to be sent in our hearts (i) Clamat dupliciter tum quia fiduciam filialem intus in cordibus excitat tum quia foris ore clamare facit Paraeus in Gal. 4.6 crying that is making us to know that God is and inabling us to call him Abba Father Gal. 4.6 Rom. 8.15 And we may observe how the one place explains the other and the text in the objection for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit crying Gal. 4. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit whereby we cry Rom. 8. and the Spirit of your father speaking in you Math. 10.20 And thus we may see that the Spirit interceeding must be nothing else but the Spirit whereby we are inabled to interceed if we must thus interpret the Spirit crying why not also the Spirit interceeding Is there any greater inpropriety in the one phrase then in the other especially since they are parallel both holding out one and the same thing the worke of the Spirit on our heart inabling us to cry and pray Yea though we made no comparison and did not reflect on other Scriptures the words themselves carry in their bosome a clear confutation of that fond glosse in the objection and point out the true sense and meaning For. 1. hath the Spirit a tongue to cry And. 2. to whom would he cry Abba Father whose (k) Cur urus filius sit alius non sit filius de patre est filius de patre est Spiritus sanctus sed ille genitus est iste procedens Non omne quod procedit nasâ—itur quamvis omne precedat quod nascitur c. August cont Max. Arrian lib. 3. cap. 14. Son is the spirit As to the other if the Spirit doth truly interceed for us then whose are those (l) Spiritus non gemit sed docendo efficiendo ut nâ—s gemamus c. Camer praet de Eccl. pag. mihi 221. groans that cannot be uttered 3. What force is there in that reason added to shew that the Spirit helpeth our infirmities and teacheth us how and what to ask if his intercession be not causall by helping and inabling us to pray and while he doth thus inspire and breath-in Prayers and supplications in us by these as his own work he may be said to interceed for us our (m) Non autem Spiritus sanctus in seipso seu secundum eipsum orat aut postulat sed quod in nobis habitans secundum actus nostros postulat postulantes nos facit postulationem nobis inspirat Cajetan in locum intercession being the effect and result of his assistance enlargement and manifestations and so may denominat him and be called his as the cause though not properly and as the subject And thus unlesse we will divide what are conjoyned and pluck out this one word intercession from what goeth before and followeth after there is no occasion offered from this place to Gerhards mistake in which he goeth alone having none either popish or protestant Divine except one whom (n) Camer loc cit Camero calls (o) If that doctissimus Interpres be the learned Beza as Would appear from his Annot on Joh. 14.16 though he pleadeth that the Spirit in some sense may be called our Advocat which we do not deny yet he is far from thinking that the Spirit doth formally interceed but imputeth such an assertion to the Arrians Vid. Annot in Rom. 8.26 doctissimum Interpretem who joyneth with him of these we have perused But all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Arrians Macedonians Acatians these fighters against the God-head of the holy Ghost may run to this Glosse as their city of refuge And of late Mr. John (p) See this impudent man judiciously refuted by Mat. Pool in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bidle though he professeth that he doth not deny the Deity of Christ yet he taks much pains in arguing against the Deity of holy the Ghost and Gerhard his (q) Though he doth assert yet neither he nor any other I have seen do debate the point concerning the Spirits intercession and therefore breifly we offered some reasons for refuting that conceit glosse of this text is one of his main pillars As to the other Scripture Joh. 14.16 We answer that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well rendered Comforter in our translation it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath diverse significations and according to the subject matter may be (r) Vid. Seap. Pasor Leigh Crit sac in verb. rendred to comfort as it should be in the place cited to exhort to plead or to pray But 2. granting that the word there and as applyed to the holy Ghost might be rendered advocat yet that place can to little purpose be made use of for proving the conclusion there laid down For he is a poor Advocat or he must have a weake cause who leaves off to plead and begins to supplicat for his client The word when rendered Advocat as (s) D. Hammond on Joh. 16.8 D. Hammond observes is taken from and must be so interpreted as it agrees with the custome of pleading causes among the Jews none of which was to supplicat or pray for the plaintiff to which customes he applyeth the Spirits pleading Christs cause against the
world in the three partticulars mentioned Joh. 16.8 9 10 11. And Camero tells us that the word both in Greek and Latine properly signifieth (t) Cujus consilium requiritur in re difficili Cam. loc cit vid Vlpian apud Gerh. loc cit Paracletus inquit Vlp. est qui alicui suo patrocinio succurrit one who 's counsel is askt in any difficult case and the (u) Cam. ubi supra in Math. 19.3 p. 179. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though barbarous yet usuall enough among the Jews after their dispersion and reteined by the Syrian interpreter Joh. 14.26 is by the Targum on Job 16.20 and 33.23 made use of to render the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth signifie one who speaketh distinctly pertinently and comfortably and so the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well translated Comforter or Instructer and accordingly our Saviour having applied this epithet to the holy Spirit fitly subjoyneth Joh. 14.26 he shall teach you all things c. and this Gerhard cannot deny and we may close with his interpretation of the word except in the controverted particular too rashly added by him as being most full and pertinent for clearing what is meant by the word in that place while (x) Geth ubi sup saith he the spirit is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereby is implyed that we receive from him comfort instruction firmnesse and stabilitie government and counsell quickning correction strength defence and preservation You 'll say the same word is applyed to Christ 1. Joh. 2.3 to hold out his intercession for us Ans the subject matter there doth shew that the word holds out Christs pleading and interceeding for us and that he is our advocat but must this ambiguous word signifie the same thing while applyed to the holy Spirit and while the context and parallel places do exclude such a signification Christ is our Advocat with the Father to plead the pardon for sinners which He hath purchased with his own blood and thus saith (y) Beza in loc personam quodammodo deprecatoris sustinet totaÌ„ hoc munus usque adeo uni Christo proprium c. Beza none in heaven or earth yea not the holy Ghost can without grosse impiety be called our Advocat Though upon other respects the Spirit also may be called our Advocat 1. Then Christ is our Advocat in heaven the Spirit our Advocat on earth 2. Christ is our Advocat with the Father to plead for us the Spirit is our Advocat against Sathan and the world to vindicat our name and cause from the calumnies and aspersions of Sathan and his instruments and to defend and protect us against the power and tyranny of old Adam of the lusts of our hearts within and of temptations from without 3. Christ is our Advocat at the throne of Grace the Spirit is our Advocat within us informing directing strengthning perswading and comforting us 4. Christ pleads for an acquittance and discharge to us because as our Cautioner He hath paid the debt the Spirit pleads with us to run to Christ and to lay hold on Him for our Cautioner 5. Christ maketh intercession for us the Spirit helps us to interceed for our selves by stirring up holy affections in us and putting words in our mouth 6. Christ interceeds by His blood it hath a voice and can speak Heb. 12.24 the holy Spirit interceeds by His work whereby he helps and assists us to pray according to the will of God Rom. 8.26 27 He interceeds by our prayers which being His work is therefore called His intercession And thus we do not deny nor in the least diminish the gracious administration of the Spirit according to that voluntary oeconomy He hath undertaken for the Saints We desire to admire with thankfulness this His wonderfull condescension and to say with the (z) Ps 113.5 6. Psalmist while he pondered thesteps of providence Who is like unto the Lord who thus humbleth Himself but it were a poor requittal for such bounty to ascribe to His infinite Majesty any work or dispensation that doth as Prayer and Intercession import imperfection inferiority subjection or dependence though what only importeth power efficiency and influence should be ascribed to Him as the cause and author and must denominat the Saints as the subject in which it is terminat So much for the intercession of the Spirit Now we come to speak to that sweet and excellent point the intercession of our blessed Head for His members on earth You will say is He not equal with the Father and Spirit Pâ—il 2.6 Is it not then below such a glorious Person to humble Himself to plead and make intercession Ans We shall remove this difficulty when we come to show how Christ doth interceed whether as God or as man But that He doth interceed for His people is certain and cannot be denyed by any who acknowledge the Scriptures See Heb. 7.25 Rom. 8.34 1 Joh. 2.1 c. But let us here take notice of the policy of Papists who that they may lay a foundation for the worshipping and invocating of Saints and Angels maintain that we may not improve Christs intercession by making it the object of any petition in our prayers yea some of them do so speak as if indeed they denyed that he did interceed for us albeit they would seem to be tender of His honour whiâ—e they thus plead This form of Prayer saith (a) Barrad Harm Evang. Tom. 4. lib. 5. cap 12. one of them as not agreeing to the excellency of Christ was never heard in the Church Christe Iesu or a pro nobis Christ Jesus pray for us The Catholicks saith (b) Salmâ—r Tom. 15 disp 8. in 1 Tim. 2. pag 476 Vid. Lindan in concl disc pag. 143. another do not pray to Christ to pray for them lest they should seem with the Nestorians to place two persons in Christ the one of the Son of God the other of the Son of Mary Thus they would cloke the matter while they make way for their idolatry and provide a plea for their invocation of Saints as Mediators to interceed for them since they (c) Swarez speaketh more cautiously and modestly then others For saith he Regulariter publicè non oramus Christum ut pro nobis intercedat ad vitandum scandalum ne videamur ad Illum tanquam ad purum hominem oraâ—e Swarez de Virt. Stat. Rel. Tom. 2. lib. 1. de or cap. 10. § 16 18. He doth not deny this kind of Prayer to be of it self lawfull but only because of the bazard of scandal which may be guarded against as he granteth Non est per se intrinsece malum hoc modo ad Christum orare si recta fide intentione fiat id est non dividendo personas sed naturas Swar loc cit Tom. 1. in 3. And for this he citeth Cajet Cordub Canisius may not put up a prayer to
most part of things whether bodily or spiritual which Christians stand in need of may be petitioned and prayed for with that threefold warrant of precept promise and approven example and that either directly or by clear and undeniable consequence or at least by analogy similitude and parity of reason and when those concur there can be no place for doubting such a threefold cord will easily bind the most scrupulous conscience 2. To speak of these severally the third alone and without a restriction cannot be acknowledged to be a rule or warrant for our practice either in this or other cases for the Prophets Apostles and eminent Saints whose practice is registrated in the Word being extraordinarily qualified and sometimes called to extraordinary duties and service as to work miracles c. their carriage cannot be a warrant to us to take such works in hand and to essay to do what they did so they meeting with singular occasions and exigencies and having a special call impression and impulse on their spirits might confidently expect and in faith pray for several mercies which others have no warrant to petition Their practâ—ce then and prayers must only be lookt upon as an additional and cumulative warrant and encouragement to us that is to say when their practice doth suppose some other foundation and ground which must either be a standing and general command or promise we may safely follow their footsteps 3. As for the first viz. the Precepts and Commandments of God because of the majesty and supream authority of the Law-giver these do not only carry alongst with them a warrant for us to conform our wayes thereunto but also lay a necessity and obligation upon us to obey 4. The difficulty then only remains concerning the promises and the dispensations of providence 1. Then as to the promises it may be enquired whether they alone and of themselves be a sufficient ground and warrant for our prayers so that we may confidently and in faith pray for what the Lord hath promised to give though we have no expresse command to ask such a particular merâ—y For removing and clearing of which it may be 1. enquired if such a case be ordinary and often occurreth or if it be meerly speculative and by way of supposition 2. Whatever others may see yet I know no promised mercy that we may not pray for by vertue of a Precept either particularly expressing such a mercy or comprehending and including it under its object and generals hold out as sure a ground for particulars comprehended under them as if these particulars were named yea precept and promise as to our case especially go hand in hand are of equal extent and cannot be separated Mat. 7.7 Joh. 16.23 24. And this is one of our Christian principles and precognita which all must believe viz. That God is a rewarder of them all that come unto him in the way he hath (u) But otherwise he might say to these who seek his face as to them Isa 1.12 who required these things at your hands appointed and commanded Heb. 11.6 Isa 45.19 Yet 2. If we look upon these severally and enquire after their proper formal and most direct effect end and use we deny not that (x) We deny not this hypothesis of that worthy Divine with whom we cannot close in his resolution of this case which we have not seen propounded by any other and whose opinion herein hath occasioned this enquiry the command may be said to be that whereby prayer is authorized and made necessary and the promise to be that which holds out a comfortable motive and encouragement and that the Precept is the ground of conscience for undertaking and regulating the duty and the promise the ground of confidence and assurance of successe 3. We would put a difference between general constant and standing and special and occasional promises made to some one or few persons upon some particular account and exigence for these special promises cannot be a ground for others to expect or pray for such mercies yea nor to them to whom they were made if the occasion be past or altered yet when and so long as the promise is in force and so long as the ground and occasion continueth it is warrant enough to expect and petition such a mercy Thus David professeth that the word of promise was warrant and motive enough to him to pray for the establishment of his house and throne for many generations 2 Sam. 7.27.25 26 29. And as thus special promises are a sufficient rule for particular persons and cases so general promises are general rules to all persons But it would be remembred that some promises are called general because they belong to all and every one in their several places stations occasions and exigences and these hold out a general rule and directory to all Christians Other promises are called general not because they belong to all and every one but only to all in such a rank station and condition thus the Christian Magistrate may pray for the gift of Government the Minister for a blessing upon his ministry and every one according to his place and employment or particular business or need may seek assistance successe direction deliverance c. by vertue of general promises made to all in such a rank and condition And if thy particular employment and business be not expresly mentioned in the Word thou mayest have recourse to general promises as being a sufficient warrant and encouragement for thee to ask such and such a particular blessing There is room enough and a blank left in the general word of promise for thee to write in thy name and condition And such promises are as sure foundation for thy prayers as if thy particular business and exigence had been there expressed and thou needest not fear to apply them to thee and then confidently thou mayest expect their performance And thus 5. In answer to the question we affirm that the promise is a sufficient warrant to all to whom it belongeth to pray for the mercy it holdeth forth and this may appear 1. from the nature scope and end of the promise For what is a promise but an intimation and expression of Gods will to give good things and withhold or remove evil from us And if so then to deny the promise to be a ground and warrant to pray is in effect to deny 1. That we may pray the Lord to bestow these mercies he purposeth to bestow upon us 2. That we may desire from God these things we know to be agreeable to his will and for our good And 3. That the promise is an encouragement to duty for if it encourage us to duty it must carry along with it a warrant for doing since a divine motive such as Gods promise must be must be to a good and lawfull end and therefore since the promises are as so many motives and encouragements to pray for what is promised they
his Spirit to be our guide and to help us to pray as we ought both as to the mater and maner And albeit we may follow the light of the promise and ask what is there held forth and name what is there expressed yet we should pray that not what we will but what he hath appointed to be good for us may be given unto us and that the Spirit would moderat our desires and rectifie them when they are misplaced 3. Object may be this we must pray in faith Obj. 3 nothing wavering but we cannot with such confidence expect and ask any of these temporall things and therefore they are not a fit object of Prayer Ans we shall in the Lords strength Part. 2. Chap. 2. shew what is that faith which is required in an acceptable prayer and therefore we will remit this Objection there to be discussed and answered (n) It were an egregious tempting of the Lord to ask a miracle without a revelation and some speciall warrant which none can now expect and yet without a miracle according to the Jesuiticall hypothesis the Lord can neither give nor withhold any thing from us and wherefore then should we pray unto him Here we might enquire of Socinians Jesuits and Arminians what is the sense and meaning of their Prayers and what they do ask from the Lord while they pray for these temporall and outward things Either it must be nothing or too much some one or other miraculous dispensation that either he would suspend his concurrence from these second causes which propend to what may hurt us or that he would imploy and determine and provide means for procuring to us such and such mercies neither of which can be done without a s miracle for these men have limited the holy one and bound the almightie as with Adamantine chains and fetters of iron unto the will and determination of the poor creature fancying an obligation to ly upon him by vertue of that law whereby he as the first rather last and generall cause must concurre with all and every one of the creatures according to their exigence and at their nod call and determination And thus the Lord unless he will work a miracle and alter the course of nature and contraveen that law and order he hath appointed in governing the world or rather his suffering the creatures to sit in the throne of providence and to govern the world according to their pleasure and inclination must become like the Pagan idols who can neither do good nor evil Isa 41.23 Jer. â—0 5 and the world must be governed by fortune and a blind providence And the Lord must not be said to guide rule lead and determine his creatures but they to rule lead and determine him yea often as in evil actions against his will and with abhorrence and reluctancy nay (t) Deus quaesi co actus munere causae universalis permittitsuum conâ—ursum qui torquetur contra intentionem ad malum Ruiz de vel Dei disp 38. sect 2. disp 26. sect 5. Deus pertrabitur veluti abripiiur a causa secundae Raynand mor. discip dist 4. q. 3. art 5. sect 355. Deus non solum non concurrit cum inclinatione sed etiam cum repugnantia adverte omnipotentiam ex netura râ—i esse indifferentem ut subjiciatur quasi potestati voluntatis creatae â—â—ut habituâ— voluntati hominis unde fit ut Deus supposita voluntate seu ut loquitur Raynand loc cit sect 360. pacto cum causis secundis inito vel potius lege sua de cooperando non fit agens liberum sed perinde ac si essâ—â— necessarium nobiscum sine cognitione concurrens Atriag curs phil disp 10. phys sect 2. subs 3. ingâ—â—ua est haec Jesuitae cofessio cui alii subâ—â—â—â—bere tenentur immerito itaque inconsequenter a Raynando vapulant Canus Sot V â—â—q Sal. alii quod statuant Deum non esse causam liberam sed naturalem necessariâ—m dum cooperatur ad actus nostros vid. Ray. loc cit sect 359. paragrapho lamen sequenti fatetur hunc dicendi modum posse trahi ad bonum sensum adversaries themselves are not ashamed to avouch and professe that he who doth all things according to the counsel of his own will Eph. 1.11 is often forced by vertue of that office which as the universal cause he is obliged to discharge to concur with his creatures according as they shall determine him that he is often drawn and compelled by them So that omnipotency is no lesse subjected to our will then those habits and members which we use as we will so that the Lord now is not a free agent but a natural and necessary and though he doth know yet he must wink as if he did not see and follow the creature wheresoever it doth draw him Thus in the general those learned Rabbles dogmatize and particularly as to the present case (u) Sot lib. de nat grat cap. 31. ad secundum arg Greg. Veg. opuse de iustif q. 12. Sotus and Vega confesse that while we pray for temporal mercies we only ask that the world may be governed by blind fortune and that God would neither do good nor evil For though their words be more smooth while they say that they ask that God would give us these things generali suo concursu providentia out of a general providence yet these words being duly pondered do hold out no other thing then what we collected from them for their general providence is nothing else but an abdication of God's care and provision of his government and bounty As for others they either of purpose as it would appear pass over this difficulty and only speak of the necessity of prayer as to spiritual matters others hunt after some evasions which neither they nor the reader can lay hold on But (x) Pelag. apud Suar. de grat prol 5. cap. 3. § 18. Polagius their old Master dealt more ingenuously when he confessed that prayer was scarce necessary yea or profitable For it was well said by (y) Quid stultius quam Deum orare ut faciat quod in potestate habes August de peccâ—â—mer remiss lib. 2. cap 6. Augustine that there is nothing more foolish thâ—n â—o ask from another that which is in our own power We might extend this question to spiritual things and shew that these also according to the principles of those men do wholly depend upon our selves our own wills and the right improvement of our natural abilities And thus the ancient (z) August plurinâ—is in locis de nat grat lib. 1. cap. 18. epist â—0 cui subscribunt Patres concilii Carthaginensis 91. quae est InnoceÌ„tii 107. Hieron epist ad Cresiph lib. 1. contra Pelag. c. Doctors from this Topick have drawn a strong argument against Pelagius and all his followers that either we must leave off to pray or else
hom 21. in epist ad Philip. hom 3. vid. Thom in 4. sent dist 45. quaest 2. art 2. Chrysostowe Altisiodorensis and Porretanus that albeir neither these who already are in hell or who are sentenced thither and ready to be cast in can be wholly delivered from that place of torment yet their pains there may be mitigated by the prayers of the Saints (a) Damas loc cit Daemaescen his fable concerning the skull of a dead man whom (b) Thom. in lib. 4. seut dist 45 quaest 2 art 2. ad quartum Thomas and many others affirm to have been a Pagan and idolatrous Priest which should have uttered these words u to Macarius the Egyptian Anchoret when thou doest ofter up thy prayers for the dead we who are in hell receive some little ease of our torment (c) Alph. Mendoz. cout tâ—col quaest 6. sect 5. Mendoza thinks this skull not to be the head of one that was damned but of a just man in Purgatory but (d) Bellar. depurgaâ— lib. 2 cap 18. At fortesse melius rejicerentur ut Apocrypha quae asseruntur de illo cranio non enim in libro c. Bellarmine is content this history be accounted apocryphal but as to the testimonies we have alledged to which may be added many mo and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and often inculcated aphorism which the Master (e) Lomb. 4. sent dist 45. ex Aug. Ench. cap. 110. quibus prosunt suffrágia aut ad hoc prosune ut plena siat remissio aut tolerabilior sit ipsa damnatio mediocriter malis suffragantur ad paenae mitigationem of Sentences doth cite from Augustine and approve Prayers for the dead do either profit them to the obtaining of a full pardon or to the diminution and mitigation of their torment Papists now think it safest for them not to mention these and Bellarmine only taketh notice of that passage of Augustine telling us that the learned father by damnation did understand the pains of purgatory which strange glosse as it is contrary to Lombard and all others who make use of that passage so to the words and their distinction which must import an opposition and warrant us to infer from Bellarmines interpretation That those who are in purgatory shall never obtain the remission of their sins Thus we see that Papists though they would make us believe that they embrace the doctrine of the fathers as a rule of faith yet do cry up or cry down follow or reject what these say according as that maketh for or against their interest and opinion And they do not scruple to disclaim those fancies we have mentioned though more clearly asserted by them then what they in this controversie would father upon them because these concâ—iâ—s were not so advantagious for the Popes treasury nor so fit for feeding the Priests bellies and such is Bellarmines impudence that as if none of these particulars had ever been mentioned or maintained by any of the learned he dare confidently (f) Certum est Ecclesiae suffragia non prodesse beatis nec damnatis sed solum its qui in Purgatorio degunt id quod docent omnes scholastici c. Bellar. loc cit affirm It to be certain that the suffrages of the Church do not profit either the damned or the blessed but only those who are in Purgatory as all the Schoolmen saith this bold man do maintain with Augustine But the Jesuit and his complices had reason to expunge 1. the damned out of their roll knowing that they would wait long before the devil and the damned would send them money that they might say mass for them and the living will hardly be perswaded that the popish devotion will bring their friends from hell 2. As for the Spirits in glory their condition were miserable if they stood in need of our help and wherefore would Papiss say should we pray to them who stand in need of our prayers You will say though the Spirits of just men made perfect be happy in the fruition of God and the assured expectation of the resurrection of their bodies yet why may not both we and they pray for the consummation of their happiness Ans I grant that certainty of success doth not exclude but rather suppose the means and may be a notable encouragment to use them but wherefore should they who have already used the means and now are begun to enjoy the end use them any more and far lesse should others undergo such a needless task for them who will go to buy after the market day is past they have run the race and finished their course and now they must rest from their labours and eat the sweet fruit thereof unto all eternity Râ—v 14.13 And therefore Bellarmine had reason to confess that our prayers can do them no good albeit it be certain and we might from many pregnant testimonies clearly demonstrate that those fathers from whom the custom of praying for the dead took its rise did yea especially pray for those whom they supposed to enjoy the crown of glory Thus the popish Rabbies finding no place either in heaven or hell where they could vent their wares at length they espied a middle place where with greater advantage they might proclaim the market though earth must be the place where the money must be laid down for their merchants grand axiom is no pay no masse no trust no not for one hour but if you bring their hire in your hand these mountebanks will promise you a good peny-worth though they cannot ascend so high as heaven nor descend so low as hell yet they will ply a voyage to Purgatory and from thence by the cords of their prayers and masses draw out souls lying in torment one thing they are sure of that thus they shall draw moneys from the cabins of the living and though they drive no spoil from Purgatory as having no ground of quarrel against that place since the fire of purgatory maketh their kitchins to smoak and (g) This strange fire must have a strange effect other fires can serve to dresse boyl c. provideth a portion for their fat bellies yet they shall make a good booty on earth and thus though these prayers and masses like the Pagan (h) Isa 41.23 Jer. 10.5 Concl. 2. idols can neither do good nor evil to the dead yet they both profit and hurt the living the Priests lose not their labour but the heirs and friends of the defunct find the smart they buy at a dear rate that which is of no value Concl. 2. We are not obliged we are under no divine command to pray for those whom we know to have committed the sin against the holy Ghost this is that sin unto death for which the Apostle will not command us to pray 1 Joh. 5.16 It is the blasphemy that God will never pardon Mat. 12.31 32. It s impossible that they who fall into this sin
our prayers then we must pray for them as such we must consider their wickedness malice c. else how could we pray that it should be pardoned that they may repent of it and turn from it and thus we may be said to pray for Papists Jews Turks c. as such not that they should continue and that God would bless them in those courses but that he would give them grace to forsake and abandon their sinfull wayes and courses obj 1 Obj. 1. Will the holy Spirit of God dictate a prayer for a reprobate will he stir us up to pray for them he hath rejected Ans The Spirit teacheth us to pray as we ought and for what we ought Rom. 8.26 and therefore for what we are commanded and obliged to pray and thus dictateth alwayes such prayers as will be acceptable to God albeit he will not grant the particular that is askt And such prayers shall not be successelesse as to us however it fare with those for whom we pray And thus we may retort the argument and ask whether the holy Spirit who is our leader and guid who will teach us to pray as we ought will not help us to pray for all them for whom we are commanded to pray The command of God is the rule of our duty and the Spirit will help us to conform thereto but the successe and event of duty is not its rule neither the decree concerning that and therefore as we should not neither will the Spirit teach us to look on that as our copy but will help us to pray according to Gods Word and commands not according to his decree and work Would the Lord make that our duty to the performance whereof he would not give his help and assistance and if it be our sin not to pray for such will not the Spirit help us to pray for them obj 2 Obj. 2. What Christ would not do neither should we but Christ would not pray for the reprobate world Joh. 17.9 Ans Christ is our copy and pattern but not in all things he did all Christs actions were not of the same kind some of them being imitable by us and done for our instruction and example but there were other actions of Christ that were peculiar and though in them he aimed at our good yet he purposed not to set them up as a directory to us as being rather for our admiration then imitation Christ sometimes acted as a (e) Rom. 15.8 minister of the circumcision and as a preacher of righteousness both by his doctrine and example and thus he weepeth for his desperate and incorrigible enemies Luk. 19.41 and prayeth for them Luk. 23.34 At other times he acted as God manifested in the flesh and in a transcendent maner not agreeable to any meer creature and thus he pardoned sin and preached as one having authority of himself and in those actions we would distinguish between their nature and way of performance thus to preach and pardon sin is not peculiar to Christ his messengers may do the same but not after that maner they ministerially but he authoritively And thus prayer was common to him and us but there were some specialities in his prayers which we must not imitate and to go no further then the Text in the objection let us 1. look on the motives whereby he presseth his petition ver 1 2 3 4 6 8 10 18 19 22 23 c. 2. on the mater ver 15 21 23 24 26. Why should we then make this 9. ver our pattern and copy rather then the rest of that prayer Christ did pour out this prayer not as man nor as our pattern but as (f) Speciales hae preces ad Apostolos solum pertinent alias pro amicis pro inimicis pro bostibus aliisque â—mnibus oravit silius Dei Aretius in lâ—c Mediator and as our head and redeemer and therefore he would only pray for his ransomed ones and that upon the account of election donation redemption sanctification c. which are peculiar to the Elect. obj 3 Obj. 3. We cannot ask in Christs name what he hath not purchased by his death But by his death he did not purchase mercy and salvation to any but to the Elect. Ergo. Ans As in our prayers we must not look on the decree of God as a rule so neither on Christs purpose and intention its certain and granted on all hands I. that Christs sufferings of themselves were a sufficient price for all the mercies we can ask for our selves or others 2. that we cannot know for whom in particular he purchased life and happiness And therefore we must pray for none if we must only pray for such as we know he intended to save yea nor for our selves 1. before conversion nor 2. in the night of desertion when we stand most in need of prayer and 3. Thus all the reprobate are exempted from this duty and it must not be their sin that they do not pray Hence we may distinguish the proposition thus we cannot ask in Christs name that for which he hath not laid down a g Here the distinction so much tossed in the schools between the sufficiency and efficacy of Christs death will not as I conceive be denyed to have place sufficient price yet we may ask what he never intended to give nor by his Spirit to apply to such and such persons because we are not sent to his secret purpose to be the copy of our prayers but to the promises the object of which is every thing that is good either to our selves or others And all the promises are yea and amen in Christ and are accomplished through his blood If then we ask nothing but what is held forth in the promise and expect an answer only through Christ we may be said to ask in his name albeit we know not what is his secret purpose as to the person for whom we pray Which may be yet further confirmed by the Saints prayers for outward things which they ask in Christs name albeit they know not whether or not he intended to purchase and procure to them the possession of such and such particulars as they ask since they know not whether they shall enjoy them or not 2. To the assumption that Christ by his death did not purchase grace and salvation which are the things petitioned it is denyed That he did not purchase these for the reprobate to whom they are petitioned it may be distinguished thus he did not truly and in effect purchase those mercies to them for whom we pray supposing they are reprobats it may be granted that we h Sed quiae de nullo certa est viz. Ecclesia orat pro omnibus nee tamen pro emnibus exauditur August de civit dei lib. 21. cap. 24. know he did not purchase and will not give to them what we ask for them is denied It is not known to us not only in particular what
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
the use its smoâ—k is loathsome â—nd a favour of unpleasant smell to God The strange punishment of Naâ—ab and Abihâ—s for bringing strange fire to the Lords sacrifices should be a warning to us they should have brought sacred fire from the (k) Which should have been alwayes preserved burning and never go out Lev 6.13 Altar and not have prefaced the ordinance of God with that which was common now this sacred fire saith (l) Diod on Levit. 10.1 Diodati on the place signified the power of the holy Ghost by which we can only offer sacrifices acceptable to God our sacrifices must be an abomination to God unlesse we bring a coal from the Altar and writ uâ—â—n the brâ—â—things of his Spirit to quicken and warm our dead and câ—ld affectiâ—â—e (m) Mant. on Jud. 20. Fire from heaven on the sacrifice once was saith one and yet is a solemn token of acceptance You will say those who are in the way to conversion who are lying under some legal preparations who are looking after God and advancing some steps towards the kingdom do often meet with acceptance though as yet they have not the (n) Rom 8.9 Spirit of Christ and are none of his and so cannot pray in the Spirit yet their prayers are heard and their endeavours prove successefull Ans 1. There is a twofold acceptance one absolute and illimited by way of soveraignty and there is a qualified and covenanted acceptance by way of gracious transaction and free promise the Lord out of his absolute soveraignty may do with his own what he will and shew mercy to whom he will and thus accept of persons and grant their desires though they cannot â—â—y claim to a promise but a covenanted and â—â—â—â—â—lible acceptance supposeth an iâ—t rest in Christ pleaded â—t the thâ—â—ne of Grace by the help of the Spirit But. 2 though such as are seeking after God in a legal way of humâ—â—â—tion conviction endeavour c. have not as yet the Spirit 〈◊〉 Christ dwelling in their hearts yet they have some warkâ—â—â—d impression of the Spirit on their 〈◊〉 though 〈…〉 be not yet renewed and sanctifiâ—◠〈◊〉 the Spirit 〈◊〉 a sâ—â—cial hand in every step they move â—â—â—â—â—ds God 〈…〉 cial inshâ—â—ce upon their heart 〈◊〉 in the evâ—â—â—â—y prove and so may be called saving and effectual â—â—â—â—ce it tendeth that way and may in the issue provesâ—â—h â—â—ay there is not any excellency in mâ—â— or difference as to the better of â—â—e from another but it preceâ—ds from the Spirit and every 〈◊〉 towards the kingdom of God must be ordered and carryed on by him and the nearer we are brought the â—â—ore we owe to the Spirit and his work is the more eminent and spâ—ciall As to the second how doth the Spirit â—â—lo us what is that assistance he assâ—â—deth to us in prayeâ— Ans There is a common a distance and 〈◊〉 is an assâ—â—â—◠〈◊〉 â—â—â—atly given to the Saints and 〈…〉 for it would 〈◊〉 (o) See â—hâ—â— 1. â—â—â—embred that prayer may be considered either as a gâ—ft common to good or bad or as it is a grace and â—â—â—ct find meaâ— for obtaining what we stand in neâ—d of and thus it is prop râ—â—o the Saint 1. Then as to the gift of prayer or an ability and readinesâ— to express our desires whether real or in sâ—â—w only in a sit and decent manâ—r that must 〈◊〉 from 〈◊〉 Spirit of God and be frâ—â—ly given to â—s whâ—â—â—â—tuâ—â—lly 〈◊〉 (p) not only gâ—aâ—iâ— grâ—â—â—â—â— saciens â—s they pâ—â—k but not properly if truty but also gâ—â—tia gratis daâ—â— not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pâ—â—â—ce â—eth from the Spirit and the word 1 Câ—â— 4.7 may be câ—â—câ—ded to 〈◊〉 â—xâ—â—â—â—â—cy wherby one dissâ—reth from another destitute as of the grace so of the gift of prayer not only that extraordinary gift whereby in the infancy of th Church some were able upon all occasions according to the exigence of the hearers to pray in a strange language which they never learn't not only this miraculous gift immediatly infused by the holy Ghost which notwithstanding was but a gift and might be abused as may appear from 1 Cor. 14.15 16. but also the ordinary gift and faculty of expressing our conceptions and desires in apt words and a decent maner before the Lord to which our natural parts and industry our hearing reading meditation conference c. do contribute and concur must be freely given and proceed from the Spirit of God as the principal author and efficient He who filled Bezaleel and Aholiab with wisdom and understanding in all manner of workmanship Exod. 35.31 and to whom the Plowman oweth his skill in tilling and sowing the ground Isa 28.26.29 must not he stir up in our minds holy thoughts and fill our mouths with sutable expressions when we come before the Lord There is here much more then parity of reason this being a gift for the edification and sanctification of the Church which is his special work though there be diversitiy of gifts as to that end viz. the good and building up of the Church yet one and the same Spirit worketh all these dividing to every man severally as he will 1 Cor. 12.4 11. But though thus the gift of prayer proceedeth from the Spirit of God yet it being a common gift we cannot thereby be said to pray in the Spirit or in the holy Ghost according to the proper sense of these words Eph. 6.18 and Jud. 20. and as they are used by Christians for thus they rather signifie the grace then gift of prayer and thus the bestowing of this gift cannot be that assistance after which we now enquire there is a mutual separation for as thus the gift may be without grace so there may be this gracious assistance without any considerable measure of that gift as we shew Chap. 1. But so much now of the common assistance of the Spirit whether miraculous or ordinary 2. As for that speciall assistance which is peculiar to the Saints it is either habituall or actuall 1. Then habituall grace that seed of God and principle of life the soul of the new man is necessary to prayer as to every spirituall performance a dead man cannot move and naturall life is no more necessary to vitall actions then the life of grace to every spirituall action the tree must be made good else it cannot bring forth good fruit Luk. 6.43 44 45. Mat. 12.33 we cannot pray in the spirit till we have received the spirit of adoption we must be I do not say we must know that we are Sons before we can truly and in faith call God Father The Spirit doth not infuse prayer in us as he doth the habits or rather faculties of grace and life without our activity and concurrence prayer is not as (q) Yea and Aunomians also according to Pagits cata logue of their errors here siog pag. 110. Where they are said
strengthen and support thee no bonds nor prison can hold out all the power of men and devils cannot drive away the Christians guard or disarm him if he can pray he shall not want help to and by that work the spirit will help him to pray and in answer to his prayer will give what else he stands in need of and do not say ah but I cannot pray for though thou canst not of thy self yet thou hast help at hand the Spirit is ready to help thine infirmities We shall speak of the means for recovering and maintaining the quickning and assisting presence of the Spirit in the cases Part. 3. But now let me only enquire hast thou not a heart to desire and ask his presence and help If thou hast not such a desire why dost thou complain and surely thou art unworthy to receive and unâ—it to entertain such a guest but if thou desirest and wâ—lt ask what needst thou fâ—ar will not your heavenly father give the holy Spirit to them that ask him Luk. 11.13 O! what an excellent master do we serve who as he sets us a task and appoints our wages so also he gives strength to perform He will inable us to work and then reward our labour Fourthly All ye who live under the breathings of the Almighty ye on whom the Sun doth shine and who are warmed and refreshed with its pleasant beams take heed least ye sin away this great mercy and priviledg (c) 1 Thes 5.5 ye are not of the night why should darkness surprize you an ecclipse may prove terrible and dangerous to you The office of the Roman (d) Plutarch cher gree Rom. illust vit in Num. Pamphil pag. mihi 44 45. in Camill. pag. 127. Vestals chiefily was to keep in the sacred as was supposed fire which if let out they were driven into a dark corner stripped naked and scourged for their negligence and you who are (e) 2 Cor. 11.2 chast virgins to Christ are called to maintain the heavenly fire and if through your negligence it be quenched you will be left for a while in the dark and a (f) 2 Cor 12.7 messenger of Sathan may be let loose to buffet you especially if by some grosse and scandalous sin ye drive away the Spirit and scandalize your profession then ye may expect some remarkable stroak the Lord will vindicate his glorious Name before the sons of men who have been witnesses of the dishonour done to him If the Vestal Nunnes were deflowred they suffered a most (g) Vid. Plut. loc cit terrible kind of death their profession and function was thought holy and honourable and therefore their punishment was fearfull and remarkable and though the Lord will not destroy any of his honest servants yet he will distress and chastise them when they (h) Ps 85.8 step aside to folly he may drive them from his presence and shut them up in prison where there is neither light nor heat and in this extremity they are ready to warm themselves at their own fire and to (i) Is 50.1 a walk in the light of the sparks they have kindled running either to creature-comforts to calm that storm being in that distemper somewhat like to (k) 1 Sam. 16. Saul who when the evil spirt from the Lord came upon him called for the musicians or else they rest on their duties not looking up to the Spirit for his help thus as it were daring with Nadab and Abihu to offer strange fire before the Lord. It was not lawfull for the Vestal (l) Vid. Plut. loc cit Nunnes to kindle their sacred fire if once put out any other way but from the Sun-beams though the Saints fire be never totally extinguished yet in the night of desertion while the soul is asleep and neglects to maintain it it becometh so weâ—k that without a new supply from heaven it will not burn our sacrifice and if strange fire be taken in the place of it our sacrifice will not be accepted Every fire is not kindled from heaven there is a fire that ariseth from the bowels of the earth as in (m) Lev. 10.1 earth-quakes and that is dangerous there is also a (n) Vid. doctiss Ioâ—n de Mâ—y Sac. Phys part 2. loc 5. fire that cometh from hell and this whatever be the fewel and matter yet as to its original is devilish The bullock thou offerest may be without blemish and yet brought from the wrong herd it concerneth us therefore to know whence good motions come and how they arise in the heart before we bring them to the Altar and offer them up to God And thus we come to the last particular we promised to speak to which hath two branches viz. how that sacred fire that cometh from heaven may be known and dâ—stinguished 1. from that fire which cometh from hell 2. from the fire that proceedeth only from our own bowels or is brought from our own harth As for the first we shall 1. speak a word to that which is supposed and then 2. to the question it self 1. Then it is here supposed that Satan hath an influence upâ—n the heart and can suggest to us either good as to the object and matter or ill thoughts and can obstetricat to the bringing forth of vile lusts and affections It were too large a field neither will we digresse so far to speak of the severall (o) Vid cantur Scholast ad 1.2 quaest 80. loc com Scriptores § de tentatione Catechist in orat domin inprimis vero I hom Goodwin de desertion or a chird of light Ch 6 7 8 9 10. wayes and methods Satan observeth that he may alluâ—e and intangle weake and foolish me but we shall now only in the generall and briefly speak to that intricat and obstruse question how Satan doth work on the understanding and will whether mediatly or imediatly and the common opinion not only of popish Casuists and School men but of all Divines of whatsoever profession whether orthodox Lutheran c. is that Satan hath only a mediat accesse unto and indirect work upon the heart v z. in that he can work upon the senses whether outward or inward and imagination and there stir up Phantasms and representations whereby the mind and will by reason of their sympathy and connexion with those inferior faculties being affected are drawn along to subscribe approve and comply with what is thus suggested unto them by these native trusties And thus Satan may be compared to an enemy besieging an impregnable for t who having gained some out-works doth from thence at a venture cast fire balls over the wall or in at the windows not knowing whether they shall hurt or not so Satan that malicious enemy having accesse to the senses imagination and sensitive appetit those naturall agents neither being abâ—eto resist his poâ—er nor watchfull against his assaults are more easily brought under and he havi g friends
motions of the heart and so ready to improve every advantage he getteth if we halt and stumble he will not fail to lay a snare before our feet that he may catch us he is waiting that he may joyn with the least distemper and to blow up the first spark of inordinacy that he espieth in our affections and the Lord in justice may suffer those to fall who did not look better to their steps Let us then (r) 1 Pet. 1.13 gird up the loyns of our mind and take unto us the whole armour of God that we may be able to stand against the wiles of of the devil and the violence of these principalities and powers Eph. 6.11 12 13. 3. The consideration of Satans power and malice should make us live in a continuall dependence on him who is stronger then this mighty one and who is able (Å¿) Job 5.24 to keep thy tabernacle in peace notwithstanding his fury and terrible assaults Though we must put on the whole armour of God yet above all the shield of faith wherewith we shall be able to quench all the fiery darts of that wicked one Eph 6.11.16 Faith engageth God in our quarrel and if he be on our side we are strong enough who ever be against us Rom. 8.31 we must prevaile and be victorious what can persecution tribulation and distress whether from devils or men do unto us nay saith the Apostle in all these things we are more then conquerors through him that loved us v. 35 37. 4. The danger we stand in from this cruel one should chase us in to God and make us frequently and fervently ask of him that he would limit and bind this mighty one that he would appoint his holy (t) Psa 91.11 12. angels to be a guard about our tabernacle and give them charge over us to keep us in all our wayes and whatever (u) Aquinas affirmeth that all the good we do proceedeth from the â—uggestion of good angels Sum 1. part quaest 114. art 3. in 3. ad 3. But the Author of that book de Eccl. dogmat having denied that all our evil thoughts do stow from the suggestion of Sathan doth by way of opposition more warrantably subjoyn that all our good cogitations and works do come from God cap. 182. Albeit we desire not in the least to diminish the Ministry of Angels nor simply deny that they may suggest good thoughts as well as the devil can suggest evil yet we conceive that the Scripture doth mainly and more expresly hold out to us their externall then inward Ministry in that they are sent to guard and protect the Saints from the violence of devils and men Yet not so as if all our externall far lesse those which are internall and spirituall mercies were dispensed to us by their hands or that such and such were deputed constantly to attend such persons but because the Lord doth employ when it seemeth good to him such and such Angels to minister to such and such Saints some particular mercies which at other times he doth imâ—ediatly bestow yea to the same persons without their ministry And since they may be thus employed to withstand the devil in all his assaults whether Spiritull or externall against us we may well pray that the Lord would employ them for our assistance in our Christian warfare against Sathan and his emissaries albeit 1. the work of grace on the heart in its renovation conversion and the in fusion of the principles of life be above their reach Creatura non potest create holds true as well in respect of the second as the first Creation And 2. though they may have some hand and be some wayes instrumentall in the exercise of our graces by uggesting good motions and pertinent motives c yet we must look over the instrument unto the Lord himself who only hath power over the heart and who of himself only can quicken enlarge and enable us for every good word and work Hence in Scripture our Sanctification in all its parts and their exercise is only and adequatly ascribed to the holy Ghost instruments be employed for our protection that he would not withhold his immediate influence without which all creature-watching will be in vain Psa 127.1 2. Though there were no other thing to stir us up to continue instant in prayer but the tyranny of Satan were not that alone a sufficient motive Ah! whether should the child run when it is pursued if not in to the Fathers bosom and to whom should it complain if not to him Prayer is a most necessary part of the christians armour and though it be last named yet it is not the least but haply it is put after the rest as having a generall influence and being necessary to all the other to sharpen them and to bind them to us and to actuat and strengthen the new man in exercising them and therefore we must not only pray but pray alwayes with all prayer and watch thereunto with all perseverance Eph. 6.18 He well knew what was necessary for us to ask who (x) Mat. 6.13 taught us to pray lead us not into temptation If Michael contending with Satan did see what need he stood in of divine assistance and therefore prayed the Lord to rebuke him Jud. v. 9. what need must we have to present that petition to God not that we should (y) Non cusus est Mâ—chael aâ—rocius maledicere Satana quam ut illum Deo cohibenduÌ„ traderet Calv. in Jud. v 9. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendred rebuk significat aliquid cum interminatione indignatione vel praecipere vel prohibere vid Edw Leigh crit sac in voo curse those cursed spirits but that we should earnestly beg that the Lord would bind and limit them and restrain their power and violence O! but a prayer-lesse Saint is weak and wanting such a necessary part of his armour he may be easily wounded and foiled 5. While we look upon our selves standing in the open field and exposed to the violence of these mighty and cruel spirits and while we behold all the legions of hell engaged and rageing against us O! how should we be affected with the astonishing goodnesse of God who all this while hath kept and preserved us and how should it melt our hearts to consider that while we was provoking God he was watching over us and standing for our defence that while we was working Sathans work he was guarding us against Sathans violence All honour and praise be for ever ascribed to our God who hath not given us over to be led captive by Sathan at his will that with Job we are not afflicted in our persons and estates that our hearts are not pestered with hellish suggestions and blasphemous imaginations and that we have been preserved from so many strong and subtile temptations for our peace within and without praise be to the name of our God But 4. Out
unprofitable task and too high for us and will not have such new wine put into our old bottels till they be renewed lest they break Mat. 9.17.5 Sathan as a cruel exacter may press thee to deal inhumanely and too rigourously either towards thy self or others and though such a work may seem to have much piety and zeal in it yet Sathan doth blow the bellows Thus if tender Christians should find a mighty impulse upon their spirits to pray and fast so long and so frequently as to hazard their health and to neglect their calling and not provide for their family ah how rare a case is this but though multitudes do spare and pamper their bodies to the neglect and ruine of their soul yet some have failed on the other hand and then certainly Sathan is not idle it is he that helpeth forward this cruel zeal Thus he stirred up the Jews in (x) But the command given to him was only for trial there being a ram provided for the sacrifice Gen. 22.13 but they could pretend no kind of command Jer. 7.31 Nay the Lord will rather have no sacrifice then a work of mercy should be omitted far more then cruelty should be exercised Mat. 11.7 imitation as it would appear of faithfull Abraham to offer up their children the Lord commanded them to sacrifice their beasts but Sathan taught them in a mad fit of zeal thus to super-erogat and to sacrifice their sons and daughters which oblations are said to be offered up to devils as for other reasons so haply for this because Sathan did prescribe require and stir them up thereunto Psa 106.37 Thus also he moved Baal's Priests to cut themselves with knives and lancets till the blood gushed out 1 King 18.28 Thus also he driveth blind Papists to afflict and scourge themselves c. and yet this sort of cruelty is far more tolerable then the fury of Anabaptists and other Sectaries who are mercifull to themselves but mad against all others in their zeal for God they could embrue their hands in their neighbours blood and cut off all others that they might enjoy their possessions that they might live as Kings there being no man to say to them (y) Eccl. 8.4 What do ye 6. Sathan moves tumultuously and confusedly holy motions having no dependance one upon another and tending to distract the heart in the present work whether that be prayer hearing the word c. must come from him who likes not the work and who laboureth by all means and that his hand may not be discerned maketh choice of the most fair and specious as being at such a season most probable to mar the work in hand but the Lord prepareth strengthueth fixeth and enlargeth the heart and inclineth it to perform His Statutes and establisheth our goings Psa 10.17 Psa 27.14 Psa 40.2 c. He will not raise but rather expell those storms and mist of confusion that dis-inableth us in His work 7. Sathan will suggest and stir us up to good divisively and partially Sathan when he moveth us to do good being out of his own element his motion cannot be equal and uniform if to some good not to all yea to some for this very purpose that we may be stayed from following some other haply of more concernment However he knoweth that he who is guilty of offending in one point is guilty of all and that God will accept of none of our works unless we have respect to all His commandments Psa 119.6 Jam. 2.10 and therefore if he can set one table of the Law or any one commandment against another he will not withdraw his help for enabling thee to bear that part of the burthen thou hast chosen Thus some seem to be very zealous and diligent in religious performances who neglect their relative duties as they are parents masters servants neighbours c. not unlike to those who were taught of the Pharisees to be liberal in their contributions for pious uses and undutifull to their indigent parents Mat. 15.5.6 But there are others and these not a few who place all their Religion in the duties of the second Table and they have no other charter to happiness but that they are good neighbours they deal justly they wrong no man c. and that Sathan may foster their delusion he will allow them to be very strict and exact in their carriage towards men Ah! what a monstrous kind of Religion must that be to wrong men in nothing and to rob God of all his service and worship except perhaps some outward performances without life and heat to give to man all his due and to God none of his O! but the Spirit teacheth and helpeth us to walk uniformly and to (z) Act. 24.16 exercise our selves alwayes to keep a good conscience both towards God and man 4. As to the rule if there be a mistake as to it if a false rule be set up Sathan will stir us up to be very active for it and zealous in our conformity to it if he can get our zeal wrong placed he will blow up the coal it was he that stirred up Paul to be (a) Act. 26.11 exceedingly mad against the Saints and violently to (b) Act. 22.3 4. persecute them he did cherish that blind zeal in the Jews who Rom. 10.2 3. laboured to establish blish their own righteousness he did kindle that zeal in those false brethren who Gal. 4.17 sought to seduce and draw away the Galatians from the simplicity of the Gospel and he it is who ruleth in Schismaticks Hereticks and all kind of persecutors making them mad against the truth and the sincere Professors of it Nay every motion though upon the matter never so good which tendeth to justifie any sinfull course to harden our heart therein and to feed any distempered passion and lust must come from the evil one and from him it also proceedeth that men are more zealous for their own inventions and superstitious customs then for the commands of God O! but the Spirit teacheth us to be (c) Gal. 4.18 zealously affected alwayes in a good thing to follow the direct on of the word and with (d) Job 23.12 Job to esteem his commandments and the words of his mouth more then our necessary food but every anti-scriptural and erroneous motion is a satanical suggestion proceeding not from the spirit of truth but from the father of lies who can cite Scripture and pretend divine Authority as he did to Christ Mat. 4.6 to back his temptations 5. As to the time 1. Sathan may move us to pray by fits and starts but the Spirit only can make us (e) Rom. 12.12 continue instant in prayer we cannot pray alwayes unless we pray in the Spirit Eph. 6.18 carnal men will not constantly call on God Job 27.10 2. Sathan can move thee to pray unseasonably as while a Judge is sitting on the Bench and God calls him and his place calls him to minister
ingenuity left there whether it were not a righteous thing with God to deal with thee according to thy folly 2. God doth not so much value our work and performance as the (g) Mentem offerentis non oblationem attendit glos iuterlin in Gen. 4 4. fountain and principle from which it doth flow and the end and scope at which we aim but untill thy heart be renewed thou canst not act from a principle of love nor make his will and command thy motive nor honestly aim at his glory but thy motives must be carnal and thy end self-interest thou canst not act spiritually nor bring out fruit to God till thou be ingraffed into the true and lively vine the Lord Jesus Joh. 15.5 And therefore thy prayers and performances though never so specious must be an abomination to him self being thy idol before which thou fallest down in every act of worship thou seekest nor God for himself but for thine own base carnal ends which if thou couldest otherwise obtain thou couldst with all thy heart bid farewell to God his worship and service he should hear no more of thy prayers and supplications And thus as the supplicant is not the same not a son but a stranger so the supplication is not alike there is a great difference and inequality in the work it self the Saints pour out other kind of prayers unto God then the unregenerate and therefore no wonder the successe be not the same albeit there may be much art and eloquence and great variety of pertinent expressions yet till the heart be renewed our censer's in stead of incense must be filled with such loathsome filth as must make our sacrifice abominable The old root doth continually send out and communicate so much venom to all its branches that no fruit can be gathered from thence but what is full of deadly poyson a polluted heart will so pollute and infect all our actions and performances that they must be naught in Gods account hence 1 Kings 8.38 this leprosy because of it infection is called the plague of the heart But though these two be very considerable 1. the state of the person for what father will not hearken more to the cry of his son and child then to the voice of a stranger and enemy 2. the quality of the work for who would lay brass in the ballance with gold Yet these are not the main grounds of discrimination and difference as to the present case concerning the acceptance and audience of the one and not the other but that must be brought from another root which now we shall only name as being already more fully opened viz. 1. the assistance and concurrence of the Spirit 2. the merit and intercession of Christ Hence A third reason of the point may be this we cannot pray acceptably without the help and assistance of the Spirit unless he enable us to speak and teach us what to say ah what can we plead upon the account of any though never so eminent work as coming from us Hence saith a (h) Mr. Fenner Sacrif of the faith pag. 6. and pag. 52. reverend Divine God no more respects the prayers of the wicked as being offered up by themselves without the concurrence of the Spirit then he respects the lowing of Oxen or the gruntling of Hogs None have the spirit of supplication but such as have the spirit of adoption and therefore we cannot be assured of the success of our prayers till our son-ship and adoption be cleared and sealed to us See Part 1. chap. 9.4 All the promises are yea and amen in Christ and therefore whatever the Lord out of his general bounty and pity and by the hand of a common providence may bestow upon an Ahab fasting and humbling himself and upon an Ishmael crying and weeping yet they had no covenant right to what they did receive nor could they lay claim unto or plead a (i) Nay Sua rez though a Jesuit and a great patron of the merit of congruity yet granteth ora tionem non esse impetratoriam ex vi promissionis nisi ex fide procedat quia promissio non fit orationi nisi procedat ex fide Suar ubi supra cap. 24. sect 1 2. promise in prayer and therefore though at a venture they might pray and God out of his soveraignty and by way of prerogative might answer their desires yet they could not promise to themselves as not having an interest in the promises that their prayers would prove successefull Christ is the alone way to the Father and he is our altar and therefore untill we be united to him we have not access to the throne and can offer up no acceptable sacrifice Nay saith (k) Zeal Christ pag. ult reverend Mr. Love God is as well pleased with the barking of a dog as with the prayers of a Christlesse man See Part 1. chap. 8. Vse 1. Use 1. Whenever then thou goest to Gods door to knock and cry for an asmes expect to meet with this question who art thou that calls whether art thou a friend or an enemy what is thy plea who brought thee hither what interest hast thou in the place canst thou produce the Kings bond did his Spirit fetch thee hast thou any claim to the purchase of his Son c. It s too ordinary not to consider or regard what prayers we offer up to God but to rest on the opus operatum the work done however it be performed but yet it is more ordinary not to enquire after the person his state and condition many care not what they offer as all gross hypocrits but even amongst the Saints there are not a few who seldom ask who art thou who takest upon thee to sacrifice to the Lord It is indeed an evidence of love respect to provide the best of the flock and not dare to bring the halt and the lame but that 's not enough thou must also take heed in whose hands thou put'st it under the law none durst offer but the Priests who were consecrated to that office and there is a Priest-hood under the Gospel by which only acceptable sacrifices can be offered 1 Pet. 2.5 Rev. 1.6 If thou durst appear before the throne of Justice and wert able to carry thy cause in point of law and equity then thou mightest order thy cause and not fear (l) Gen. 18.25 the juage of all the earth would do right But since we have nothing of our own to hold out but sin and misery indigence and wretchedness and like beggars our sores and manifold infirmities we might be the more hopefull to carry our suit if we could plead our relation to the place Supplicants do not prevail with God as an orator with the hearers but as children with their father the sigh and groan of the (m) Videmus vulgo parcutes magis delectari balbutienti infantia infantium quam universa eloquentra hominum eloquentissimorum â—patâ—r
his own glory and our souls good and the more direct tendency any of these things seem to have to these ends we may be the more earnest in our desiring and praying for it 1 And then 2. our desire to have fellowship with God in that ordinance of prayer and our love towards him and delight in him may be very fervent and intense though our errand and business or rather the special occasion that gave the invitation be not very considerable and though we do not passionatly and inordinatly covet what we ask as to the thing it self The (u) Ps 39.3.6 Watchfulness fire may burn and the heart be hot within while the bellows which did blow that fire and the occasion and first rise of that meditation did come from some outward comfort and accomodation apprehended to be suitable and convenient or some strait affliction or bodily rod as being bitter and unpleasant to sense and the outward man And so much now concerning importunity as it importeth zeal and fervency but as it doth include frequency and constancy it will fall in under the seventh Particular viz. perseverance 6. We must (x) Non solum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4.7 sed etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 4.2 watch in prayer Colos 4.2 It s not enough to watch unto (y) In ipsum hoc vigilantes Erasm in Eph. 6.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayer and for that very (z) As hath been shown chap. 1. end that we may be fit to pray but we must also watch while we are employed in the work for even then we are ready to fall a sleep and unless drousiness be prevented by watchfulness while we are speaking to God it will be as needfull to awake us as it was the (a) Zech. 4.1 Prophet when the Angel was speaking to him and therefore we must watch 1. over the senses and outward man for often theeves break in by that back door and steal away the heart from the duty 2. We must watch over our thoughts and affections which are ready to fall a gadding though the door be shut and not only must we thus watch at the beginning but all (b) Nam vigilare leve est pervigilare grave Martial alongst the duty the soul may set out vigorously and with full sail and yet quickly meet with a contrary blast which may make us turn our course If we do but a little slack our hand in watching what foolish and impertinent what sensual and wicked yea and atheistical thoughts may on a sudden break in what strong lusts and (c) Si non intendes animum Sudiis rebus honestis in vidia vel amore vigil torquebere Horat. 1. epist 2. carnal affections may begin to stir and what irreverent and unseemly words may we utter before the Lord how necessary then must it be for us to keep a watch and considering how weak lazy and short sighted our best watch-men are and how strong subtile and vigilant the enemy is and that he hath the advantage to have already a party within doors what need have we to employ and begg the Kings guard which is alwayes at hand and to say with the Psalmist while he (d) verâ— 1. c. ver 8 9 10. was busie at prayer Set a watch O Lord before my mouth and suffer no wicked thought and inclination to arise in my heart Ps 141.3 4. When none sitteth upon the watch-tower or when the watch-man is blind or a sleep how easily may the enemy surprize us O! but when the Lord seeth us standing with our weapons in our hand and looking well about us he pittieth us and though the enemy may approach yet he will not suffer him to prevail a watching eye will look up and bring supply from heaven 7. It s not enough to present our requests once or twice with great seriousness and then to recoyl but we must continue instant in prayer watching thereunto with all perseverance We must pray alwayes and never faint knowing that though an answer tarry yet it will surely come that it is for an appointed time but at length it will not fail except we faint Rom. 12.12 Eph. 6.18 Luk. 18.1 Hab. 2.3 Gal. 6.9 Though there be an interruption and prayer may give place to the performance of other duties yet there must not be a cessation Act. 12.5 We must not (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make an end of praying till the end of our prayer 1 Thes 5.17 As he who goeth to law doth alwayes follow his suit though he doth not evermore speak or think of it he never giveth over but waiteth all opportunities for promoving his cause so though the Saints be not alwayes employed in prayer yet they wait and at every season renew their requests resolving never to weary nor give over till the Lord hear and answer them and either grant their desire or declare his purpose as to the particular by removing the occasion and altering the subject and matter of their petition as often it may fall out as to temporals If the child die David must no longer pray for its recovery and if we have holden out in prayer till the Lord thus declare his mind either by giving or with-holding the particular we need not doubt of the success of our prayers and of a compensation in better things when what we ask is not given see Sect. 2. and Part 4. Ch. 1. Thus then to persevere in prayer is nothing else but to continue instant in it as we have it expressed Rom. 12.12 and to attend the work with activity diligence and might the word there signifieth not only continuance in regard of time saith Mr. (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is attributed to the hunting of dogs which will not cease following the game till they haue got it it signifieth to persevere with strâ—ngth Mr. Leigh crit sac Leigh but also instancy and importunity Of this last we have already spoken and shall now especially consider that constancy and continuance that is thereby held forth yet alwayes supposing the other as necessarily included When we begin to faint we leave off to pray a lifeless heartless prayer being no prayer in Gods account honest supplicants should rather double their diligence and put to more strength as those who lift a weight when it is not moved and doth not yield at the first essay they fall a work more vigorously the next time and beggars when they meet with no answer will cry and knock more loudly So c. As to the other importance of the word that we may now mainly press that 1. What a priviledge is it that we may come to the King and present our supplications to him as often as we will Yea 2. that we are not only allowed and permitted but also commanded And 3. that we are commended for not giving God rest till he hear and answer and it is held forth as a
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
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
in holy duties especially since Sathan will concur and contribute his assistance to the uttermost We are not fit to praise God nor to pray to him till the heart be fixed and freed from disquiet perturbations Ps 108.1 Hence the exhortation so often repeated not to suffer our hearts to be troubled or disquieted Joh. 4.1.27 Ps 42.5 111. to pray without wrath 1 Tim. 2.8 and to married persons to dwell together in love honouring and bearing with one anothers infirmities that their prayers might not be hindred 1 Pet. 3.7 Hence also David's complaint that his trouble had shut his mouth Ps 77.4 overwhelmed his spirit ver 3. and closed his eyes that he could not seriously look up to God Ps 40.12 that his heart failed and was unfit to be employed in God's service c. 9. If thou do not keep a constant watch the enemy will break in Sathan and thy lusts are alwaies in arms they still lie in wait to make a prey of thy heart and therefore if thou be not on the watch-tower and observe thy heart all the time thou art at work Sathans troops will enter in and over-run thy field he will cast golden apples in thy way to hinder thy course and if once thou begin to dandle his brats and entertain his suggestions thou wilt hardly get them shaken off O! how much better were it to keep the heart with such diligence that they might not so much as once enter the palace and if they must needs intrude themselves to repell them in the very entry which cannot be done unless we take heed and observe them if then we would pray to purpose and not suffer Sathan to make a prey of our hearts and prayert we must hearken to the exhortation and add watching to prayer Mark 13.33 we must watch unto prayer Eph. 6.18 and watch in prayer Colos 4.2 See Part. 2. Ch. 1. and Ch. 2. Sect. 1. 10. Not guarding the outward senses those (d) Nibil in intellectu quod non fuit prius in sensu in-lets of vanity and betrayers of the heart to Sathans temptations especially the eyes these doors that were first opened to that murderer the tree seemed pleasant to the eyes and the woman apprehended it to be good for food Gen. 3.6 Hence Solomon arrests the eyes as well as the heart at Gods service Prov. 23.26 And Iob would have his eyes brought under the bond of a covenant that they should not entice his heart by beholding any lustfull object Iob 31.1 A roving eye will make a wandring heart if we did hold the senses under a more severe restraint we would be more equall constant and serious at our work Ah! how may we blush when we hear of the fixedness seriousness and immovablness of Pagans the story of the Spartan youth is most remarkable who holding the golden censer to Alexander while he was offering incense though a coal did fall on his hand yet would rather suffer it to burn then by crying or once stirring his hand to shake it off he should in the least disturb and interrupt the idolatrous service of a supposed God and upon how small an occasion offered either by the eye or ear will we be disturbed in or diverted from the worship of the true God 11. Taking unseasonable times for the performance of this duty when we are dull sleepy and unfit for action or when the heart is over charged with the cares of this life and deeply plunged in worldly business or distempered with some passion if we make choice of such a season for prayer no wonder though deadness accompany and wandring thoughts interrupt the duty It s true bodily drousiness will creep on yet it is our fault and for the most part through our negligence and not observance that the affections are distempered and that the heart is so far (e) Quid enim maris nomiue nisi secularium mentirm inquietudo signatur quia dum vitasecularium procellosis actionum motibus concitatur ab interua quiete atque stabilitate disjungitur Gregor mor. lib. 18. cap. 27. drowned in the world and therefore when we find any distemper to arise and the heart cleave too much to the creature and to pursue and seek after it too greedily and affectionatly it is our duty and it were our wisdom to found a retrear and that we might keep it from an adulterous embracement of the world when we are most serious in any such employment we might now and then dart up to God some spiritual desire and short meditation but when we observe it to be distempered and over charged it were better to recollect our selves a little and to spend sometime in bringing off and composing our spiits by some awakning meditation which yet may be intermixed with ejaculatory petititons then to rush upon the duty while we are so indisposed and unprepared Ah! how would we be afraid and what confusion would seize upon us if Christ when he came to us did find us in such a distemper Luk. 21.34 and should we not now be afraid thus to go to him 12. Want of frequency (f) Inaquabilitar inconstantia tarditates non tantum remoras faciunt sunique impedimentum pro gressus sed causa regressus Pâ—â— mor. de prof virt pag. â—6 omission disuse and neglect of prayer use as we say makes perfectness sure I am thou canst not attain to any perfection in holiness without frequency constancy and diligence the (g) Manifestum est quod babitu virtutis moralis facit bominem promptum ad oligendum medium in operationibus possionious cum cutem aliquit â—on utitur habita virtutis ad moderandos passiones necesse est quod proveniant multa passiones operationes praeter modum virtutis ex inclinatione appetitus sensitivi aliorum quae exterius movent unde corrumpit ur virtus vel diminuitur per cessationem ab actu Thom. 1.2 quaest 53. art 3 in corp mind cannot be idle but must be employed and all the while it stayeth away from God it is contracting and drawing on a contrary impression and some indisposition to look up to him the world will leave a tincture behind it which thou wilt not easily rub off and if the world be too familiar with thee it will grow bold and will intrude its self when we would be rid of its society nay but though the world did take its leave of us as soon as we pleased leaving no impression nor tincture behind yet there is corruption enough within which if it be not wrought out by holy exercises will quickly defile and contaminat the place where it is a key when not used gathereth rust and a vessel will leck and not hold what is put in it So if the heart be not inured to holy motions it will set them slip and will not be able to retain them and the key of prayer if it be not often used will grow rusty and will not be able
stand thus that either they or the magistrate must fall we are warranted to pray that rather they meet with the stroke of justice then that the magistrate and those who are with him should be overthrown in the discharge of their duty yet abstracting from such an alternative we should not desire the suddain death and ruin of enemies but rather that they may be scattered and taken captives and have time to repent the rejoycing of the Saints is not their ruine but in the deliverance of the people of God and the manifestation of the glory of God in helping his servants and making the (e) Ps 76.10 rage of man to praise him c. And there is no question but that comparatively and rather we may desire and pray that enemies may fall and be ruined then that they should prevail and oppress the Church and blaspheme the holy name of God Again 2 Obj. it may be objected ½ that there be many instances recorded in the word of curses and maledictions uttered by the Saints against their enemies and on the wicked as Deut. 27.14 c 2 Sam. 3.29 Psa 59.12 13 14 15. Psa 69.22 c. Psa 83.11 c. Psa 109.6 c. Psa 143.12 Jerem. 17.18 Lam. 3.64 Hos 9.14 Act. 8.20 c. Ans We will not say with (f) August contra Faustum lib 1. deserm Domini in morte cap. 42. optativo inquit modo usi sunt pro indicatiro Austine that these were verba sive praedicantium sive praedicentium non vota imprecantium And that these holy men did speak so either by way of prophesie prediction or by way of commination and denounciation of Gods righteous judgments against implacable enemies for the words are so clear that they will admit no such gloss But we answer that all that is recorded in the Scriptures concerning the Saints is not for our imitation 1. not their sins and infirmities which are set down rather to be our warning and copy and as to the present case who will justifie (g) Numb 11.15 Job 6.9 1 King 19.4 Jer. 20.15 17. Jon. 4.3 Moses Iob Eliah Ieremiah and Ionah their praying against themselves and cursing the day wherein they were born and the man who brought tidings of their birth c. 2. Neither what they did upon some special occasion or warrant as in the present case they might not only 1. know who were implacable enemies and devoted to destruction but also 2. have some particular command or some special impression and impulse upon their spirit moving and warranting them to pray for such and such judgments to be poured out upon such and such enemies and then we may suppose that such prayers poured out by such eminent Saints and Prophets upon such grounds and motives did flow from a pure zeal to the glory of God without any mixture of carnal passion malice and revenge O! but its hard for us to pray against Gods enemies especially if they be our enemies and have wronged us unless our hearts burn with wrath envy and rage and therefore it would appear to be safest for us not to follow such extraordinary practices but to walk by the rule commanding us to bless and not to curse especially since 1. we can expect no revelation concerning the final state of any and so may be ready to curse some elect ones whom the Lord purposeth to bless and 2. we cannot expect any extraordinary motion and impulse upon our spirits unless it come from hell or from our lusts ye know not saith our blessed Lord to some of his disciples who out of a preposterous zeal to imitate Elias would have called for fire from heaven to consume the Samaritans for not receiving their Master what manner of spirit ye are of Luk. 9.55 Let such then as will take upon them to imitat the Prophets in their extraordinary actings be sure that they are led by the same spirit and that they can produce the like warrant But as for humble Christians who dare not (h) Ps 131 â—â— exercise themselves in things too high for them they would consider that the wrath of man worketh not the righteousness of God Jam. 1.20 Our wrath and malice against men may provoke the Lord to become as an enemy to us and may hinder the execution of his righteous judgments against them but it can do us no good and them no hurt O! but if we render good for evil and blessing for cursing then will the Lord bless us and do us good 1 Pet. 3.9 and it may be no small comfort to us when we are suffering by them if with the Prophet we can say remember O Lord that I stood before thee to speak good for them and to turn away thy wrath from them who had digged a pit for my soul Jerem. 18.20 Nay according to the son of (i) Eccles 21.27 Sirack we must not curse Sathan and who curseth him curseth his own soul and the Scriptures of truth tells us that Michael the Archangel durst not bring against him a railing accusation and shall we then dare to bring any railing accusation against our brethren and neighbours When saith (k) Tu quis es qui non diligis utique tu qui oras ut homo moriatur malus or as contra malum facti est is duo mali ille male agendo tu male orando tu malus orando incipis esse quando dicis Deus occide malum te facis judicem Deum quaeris esse tortorem respondet tibi Deus nonue me in tuis malis operibus irritasti c. quare si voluntatem tuam haberem te prius occiderem antequam venires si tunc te occidissem inimicum quià ergo male orande deces me quod non feci in te c. August de sanctis serm 4. tom 10. fol. 256. Austin thou prayest for evil to thine enemy thou thy self becomest evil as he was evil by doing wrong So thou now by praying wrong and now thou takest to thee Gods office and becomest a judge pronouncing the sentence and wouldst have him to be the executioner and lictor but if the Lord had thus dealt with thee when thou wronged him and became his enemy thou had not now been to complain of thy brother ah why dost thou desire the Lord to do that to others which he hath not done to thee were it not better to imitate our Saviour on the cross pitying and praying for his enemies c. CHAP. V. When how often and how long or how much time should be spent in prayer 1 Thes 5.17 Pray without ceasing WE shall speak to the first two branches of the question joyntly (a) When and how often both being determined by the Apostle while he exhorteh us to pray continually (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indesinenter sine interusissione or without ceasing 1 Thes 5.17 And our blessed Lord Jesus propoundeth a parable to this very
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
up to pray and enlargeth the affections in prayer 2. if by or in prayer he quiet the heart and make thee Hannah like come from the Kings presence with a contented and calmed spirit 3. if whilst thou art praying the Lord smile upon thee and lift up the light of his countenance upon thee and make any intimation to thee concerning his love and thy adoption and son-ship 4. if he stir up in the heart a particular faith whereby thou assuredly expectest the very particular thou desired enabling thee to wait for it maugre all impediments and discouragments but this now-a-daies is not very usual 5. when the Lord doth put a râ—stless importunity in the heart whereby it continuâ—th instant in prayer though with submission as to the particular 6. (d) Cha. 6. after prayer how is sucâ—ess may be discerned if after prayer thou walk obediently and circumspectly if thou be as carefull to hearken to the voice of the Lord in his commandments as thou art desirous that he should hearken to thy supplications 7. if all the while the Lord delayeth thou wait upon him and look up for an answer 8. but if thou get what thou desired and in that very way and by thess very means which thou pitchedst upon as it often falleth out what needest thou doubt of the success of thy prayers But now we come to particulars and 1. by these directions we may know that our prayers are heard when the thing we desired is not (e) Cha. 9. accomplished as 1. if thou canst discern any thing given by way of commutation and exchange thou wilt not readily more dâ—ubt of the success of thy prayer then if thy desire had been accomplisht But though thou canst not discern a compensation made to thee yet if 2. thou wast not perâ—mptory in thy desire if thou durst entrust the Lord and roll all over upon his wise choice thou needst not fear least he dis-appoint thee if thou hast prayed submissively to his will thou mayst be assured that he will do what will be most for thy well 3. would not this support thee if the Lord should deal with thee as he did with Moses giving to him a (f) Deut. 34.1 c. Pisgah-sight of that land into which he so earnestly desired to enter if the Lord do yield far in such a particular as if he laboured to give thee all satisfaction would not that quiet thy heart Nay 4. if he discover his hand by some remarkable dispensation in suspending his ordinary influence or turning second causes even then when it would have appeared that such a mercy as thou desiredst was brought to the birth this may be an evidence to thee that the Lord hath some special respect to thee and to thy prayers and some special design in with-holding such a supposed mercy â—ts true if there be any (g) Psa 139.24 wicked way in thee such a dispensation may be for thy warning and instruction but yet alwaies it is in mercy and in love towards thee who committing thy way to God dost call upon him in sincerity 5. (h) This and the following hoâ—d forth the effects that a sanctiâ—â—ed acnial or rather a graciouâ— grant â—â—cundum cardinem precationis hath upon the heart If the Lord fill the heart not only 1. with a â—â—ent submission unto his will but also 2. with a holy contentment and satisfaction in his choyce as being best for thee and thus if 3. out of faith thou canst praise and render thanks to God râ—sting on his love care and fidelity whatever sense and carnal reason depone and suggest to the contrary this may be an evidence to thee that the spirit that now resteth upon thee hath led thee to the thâ—one and hath not suffered thee to go away empty You will say but who is he that useth to praise God for denying what he askt and doth not rather complain and mourn when he meeteth with such a dispensation Ans Our ignorance unbelief and groundless jealousie makes us too often take a quite contrary course to what we ought and should follow and thus while we are called to praise we are ready to murmure and complain and the cause of this our errour and mistake besides our unbelief and sensuality is our negligence and because we will not be at the pains as to bring our hearts into a right frame and to pray with the whole heart so neither to reflect vpon our hearts and prayers and to compare them with the rule and those qualifications which the promise doth require that thus we might judge aright of the success of our work 6. If thou be not discouraged neither entertainest hard thoughts of thy master and his work if thou love not prayer worse but continuest instant in that exercise not daring to run away from God in a fit of discontentment as this may be an evidence of thy patience submission and (i) That which the Lord mainly regardeth is thy faith without which we would soon weary and yet thy patience and submission abstructly considered cannot but be wel-pleasing to God For â—aith our Author here it moves ingenious natures to see men take repuâ—ses and dâ—niaâ—â— well which proud persons will not do and 〈◊〉 it movâ—s God c. faith So also of the acceptance and success of thy prayer in that the spirit of prayer and supplication doth thus rest upon thee thou mayst conclude that thou hast prayâ—d in the Spirit and that therefore thy prayers cannot want an answer Now we proceed to the other branch of thâ— question viz. how we may discern whether mercies come to us by the hand of a common providence or in return to ouâ— prayers 〈◊〉 (k) Ibid. cha 7. If we can discern the Lords hand in a mâ—re then ordinary mâ—nner we may be confident he hath hearkened â—o our voice as first when he bringeth a thing to pass through many difficulties that stood in the way 2. When he provideth and facilitateth the means and makes them conspire and combine in the accomplishing of a mercy for us 3. When he doth it suddainly and ere thou art aware of it as Josephs and Peters delivery from prison and the Israelites return from Babylon they were as men in a dream and could scarce believe what was done because so suddainly and unexpectedly 4. If God do above what we did ask or think giving an over-plus and casting in other mercies together with that which we desired and perhaps for a long time prayed for 5. By making some remarkable circumstance a token for good and a seal of his love and care and thus a circumstance small in its self may be magnum indicium as the dogs not barking at the children of Israel when they went out of Egypt in the night Exod. 11.7 c. 2. The consideration of the time when such a mercy is accomplisht and given may help us to discern whether it be in answer to our prayers as 1. if
at or about that very time when thou art most instant and earnest in prayer for it as Peter was sent from prison to the Church while they were assembled to pray for him Act. 12.12 2. if in the most fit and acceptable time as first when thou hast most need and thy extremity is great as Peters delivery in that night which Herod had decreed should be his last Secondly to encourage thee against some new trial and conflict Thirdly when thy heart is most weaned from such a temporal mercy and thus thy heart is fitted to receive and improve it which otherwise might have proven a wofull snare and might have become thine Idol if it had been given before the inordinacy of thy affection was cured as the Lord doth not with-hold such mercies from his servants out of want of love So neither so much for what is (i) Former sint if bewailed and pardoned do not hinder the success of prayer past as for the present evil disposition of their hearts and to keep them from hurt thereby 3. If we see the Lord observe as it were some proportion in his dealing with our prayers and walk as there is often a proportion between sin and the punishment of it So between our work and reward and thus when thy desires were spiritual and thy prayers fervent thy success in business was proportionable but now thou art grown faint in prayer and negligent in thy walk and all thy hopes are as it were dasht and now while (l) Exod. 17.11 Meses his hands fall down Amaleck prevaileth if as the more pure and spiritual thy ends in praying were the mercy proveth the more pure and stable and the less zeal and fervency thou expressed in prayer and the more self-interest did prevail the more of bitterness and worm-wood is mingled with the mercy when granted c. and how should the consideration hereof that the Lord will notwithstanding our failings yet regard and in some manner answer our prayers and discover his hand that he takes notice of our way and walk how should this 1. humble us for our manifold failings and not regarding the Lords hand 2. stir us up to thankfulness for thus warning and waiting upon us and filling our hands with so many mercies 3. provoke us to diligence and circumspection zeal and sincerity in every part of his worship and in our whole course and conversation 4. We may discern whether our mercies be given in answer to our prayers by their (m) Ibid. cha 8. effects upon the heart as 1. if they prove not fewel to feed thy lusts but do rather kindle thy zeal for and love to God if they draw thy heart nearer to him and make thee rejoyce more in his favour discovered by the giving of such or such a mercy then in the thing it self and to prize it as a greater mercy that thy prayer hath been heard then that such an outward thing hath been given 2. If the receiving of mercies enlargeth thy heart with thankfulness self-love makes us more forward to pray then to give thanks but thankfulness of all duties proceeds most from pure grace if then the Spirit of grace doth stir thee up to praise God for his mercies he hath helped thee to pray and to obtain such a mercy by thy prayer it must then be a good sign that a mercy hath been won by prayer when it is worn with thankfulness 3. If the receiving of mercies make thee carefull 1. to pay thy vows made in prayer and 2. to improve what thou hast received to the honour of the Giver it is an evidence that such mercies have come from God otherwise they would not thus lead in to him 4. If thou look over second causes by faith acknowledging his sole hand who governeth and ordereth second causes according to his pleasure it is an evidence of thy dependence on him and that thou hast prayed in faith and so must have prevailed 5. If the mercy obtained encourage thee to continue in prayer and in all other cases to run to God making thee say with him therefore will I call upon God so long as I live Psa 116. 1 2. if it quicken thy diligence and strengthen thy faith in prayer it s a token the Lord hath spoken and thou hast heard his answer 6. If with the mercy there come some evidence of love if the Lord smile upon thee and lift up the light of his countenance and intimat his favour there will be no place left for doubting since thou hast not only a love-token but a letter also with it to bear witness of his love And 7. the event will bring with it an additional confirmation that such a mercy hath been obtained and sanctified by prayer if it prove a real and stable mercy if the trouble vexation and snare that otherwise might accompany it be removed it may be an evidence that it is a blessing indeed Prov. 10.22 Now for the right (n) A Caution improvement of these directions I deny not that these and the like particulars deserve our serious consideration and when they occur may be helpfull for discovering the Lords mind in his dispensations towards us but we would distinguish and put a difference between those necessary qualifications of prayer which are required on our part and which belong to the performance it self and so are indispensably required at our hands and between those gracious dispensations which the Lord according to his meer good pleasure may impart or with-hold As to the 1. we would carefully observe those directions that concern our duty for if we be negligent in prayer and in those other duties that relate thereto or if we be loose in our walk we may fear the rod but cannot expect a gracious return to our formal prayers But 2. as to those signs that depend upon the good pleasure of the Lord to bestow or not we would beware of curiosity in requiring expecting or looking to much after them and of rashness and presumption in laying too much weight upon them if they shou d occur Therefore the safest and surest course must be not to lean too much to sensible demonstrations of providence but rather to reflect on Gods Word both on the word of promise and precept and according to that rule to judge of our prayers and their success and thus though we can espy no ground of hope and encouragment from any dispensation of providence yet if we find our prayers run parallel with the promise and the qualifications and conditions thereto annexed and that we have prayed according to the will of God both as to the matter and manner of performance we need not doubt of their success whether we have gotten the particular we askt or not But here it may be enquired whether those mercies which the Saints receive when they are on the declining hand and are negligent in their walk and cold and formal in their prayers be given in
the prayer of the righteous doth move and prevail with him to show mercy for as if man had not sinned the Lord would not have been angry against him nor inflicted any punishment So if the Saints did not pray they should not receive mercies from him but would provoke him to wrath and to afflict them but their prayers are his delight and a means to obtain what they stand in need of and therefore in some sort they must as it were move and affect him Thus objections being answered and obstructions removed thou mayest be convinced O man that there is no hindrance nor impediment lying in thy way but what carnal reason would suggest to hinder discourage thee if thine eyes were opened thou mightest (b) See how we retorted the several objections belonging to this place discern some motive and encouragement from thence for going about thy duty and if objections do furnish arguments and motives where can we cast our eyes and not behold some one or other motive and encouragement We will not resume the several particulars mentioned Sect. 1. only let me now by way of conclusion warn thee that unless thou be a sincere supplicant thou canst not glorifie God nor enjoy him for ever thou canst not serve God nor work out thine own salvation which being joyned together as they cannot be separated are our great business here in the world and the one thing necessary If thou callest not upon God thou art a thief and a robber in taking and using his goods without his leave and sayest with those wretches Ps 12.4 Who is Lord over us thou dost not acknowledge his propriety in all thou possessest nor thy dependance on him and subjection to him thou lookest not upon thy mercies as talents and dost not resolve to improve them for the Masters use nor render to him the sacrifice of praise for what he hath intrusted thee with the thief useth not to come and render thanks to the owner for what he stealed from him if thou cast off prayer thou drawest down wrath and openest the door that Gods judgements may enter in and every business thou puttest thine hand unto and every mercy thou enjoyest cryeth while thou art silent to the heavens for a curse and plague to be poured out upon thee for (c) Rom. 8.20 21 22. subjecting it to vanity and imploying it against it's Maker nay if thou dost not call upon God thou art a very Atheist and profess what thou wilt thou art in one class and rank with the heathen that know not God and with them lying under the same curse and imprecation Ps 79.6 Jer. 10.25 We read of some desperat fools and mad atheists who said in their heart there is no God Ps 14.1 Ps 53.1 but what is their mark and that character whereby they may be known in both Scriptures they are described to be men that call not upon God Psal 14.4 Psal 53.4 As if the holy Spirit had said would ye indeed know who is the heart-Atheist he is one who will not seek after God who casteth off fear and restraineth prayer God is not in all his thoughts All prayer-less souls are bigg with blasphemies whatever restraint be upon their mouths yet their way and course doth say and a little temptation might make them speak out with those cursed ones Job 21.15 What is the Almighty that we should serve him and what profit should we have if we pray unto him Such as have no prayers have no creed and such as leave Gods door are ready with (d) 1 Sam. 28.7 Saul to run to the devils O! then wouldst thou not have the throne of mercy become a throne of wrath and indignation unto thee wouldst thou not have him whose judgment is true account thee an Atheist wouldst thou not become a prey to every temptation that would drive thee to destruction and make thee in the day of distress to run to Sathan thy sworn enemy and soul-murderer cast out this dumb devil let him not possess thy heart any longer else he will be thy ruine and damnation But on the other hand wouldst thou be happy here and eternally hereafter wouldst thou (e) 1 Joh. 1.3 have fellowship with the Father and with his Son Jesus Christ wouldst thou (f) Hos 12.3 4. have power with God wouldst thou have moyen in heaven and have the Kings ear wouldst thou have it said unto thee as to her Mat. 15.28 be it unto thee as thou wilt though thou shouldst ask not as (g) Mark 6.23 Herod once vainly proffered the half of a kingdom only but the whole and not a corruptible inheritance but a crown of glory that fadeth not a way wouldst thou be in such a blessed and happy condition O then hearken to the exhortation Col. 4.2 Rom. 12.12 Eph. 6.18 continue instant in prayer watching thereunto with all perseverance And now let me with dying h Moses call heaven and earth to record against you this day (h) Deut. 30.9 that I have set before you life and death blessing and cursing therefore chuse life ah will ye delay or refuse is there any question or difficulty in the matter is there any comparison between life and death cursing and blessing eternal happiness and everlasting wo and misery were it not that sinners are (i) Gal. 3.1 bewitched befooled and infatuated by Sathan would they (k) Isa 5.20 prefer darkness to light and (l) Jer. 2.13 forsake the fountain of living waters and hew out to themselves broken cisterns that can hold no water Oh! (m) Ezek. 33.11 turn ye turn ye foolish self-destroying sinners why will ye die while life is offered unto you and all that may make you happy and blessed for ever doth not the Lord to day hold out all his treasures unto thee and invite thee to (n) Rev. 3.18 buy at an easie rate do but ask ask what thou wilt and it shall be (o) Mat. 7.7 Joh. 14.13 14. c. given thee O! (p) Luk. 19 42. if thou didst know even thou at least in this thy day the things which belong unto thy peace before they be hid from thine eyes Ere it be long this day of grace and acceptable time will be past and if then thou be found among the number of despisers thou wilt but too late be convinced of thy folly in contemning thine own mercies that thou wouldst not be (q) Rev. 3.18 rich thou wouldst not be (r) Ps 16.3 honourable and (Å¿) Ps 32.1.5 happy that thou didst despise a crown and wouldst not be a (t) Rev. 1.6 King and Priest unto God for ever and ever (u) Act. 13.41 Behold ye despisers and wonder and perish An Alphabetical TABLE A TO pray absolutely what it importeth For what should we thus pray whether for such a measure and degree of grace c. Page 214 c. Whether grace may be abused Page 223 227 No acceptance without the
grace alwayes groweth till it be perfected in glory Page 588 H Whether we may love them whom the Lord hateth Page 255 The Lord's stile to be the hearer of prayer Page 510 What his hearing of prayer importeth Page 703 Four different wayes of hearing Page 710 The Lord hears to our profit when not to our desire Page 716 Whether the Lord alwayes answers when he hears prayer Page 720 When and whose prayer the Lord will not hear Page 738 763 c. Whether the habitual intention of the heart be sufficient for offering up our prayers in Christs name Page 321 Whether Sathan hath an immediat access unto and influence on the heart Page 351 Whether Sathan knoweth the secrets of the heart and can turn it Page 355 How the Spirit helpeth us to pray see the first Table Page 329 Though we must pray in the holy Ghost yet not in the name of the holy Ghost Page 301 Holiness of heart expressed in the life and conversation is necessary to the acceptance and audience of prayer Page 407 Humility required in supplicants which is not inconsistent with but rather is a ground and foundation of filial boldness and confidence Page 437 I Prayer no cloak for idleness Page 542 Mental idols and false representations of the infinit Majesty of God dangerous Page 555 The Jewish Church worshiped not Angels or Saints Page 109 How Gospel-mysteries were made known and in what measure to the Jews Page 308 Whether they tendered up their prayers in Christs name Page 318 Many impediments in our way to the throne of grace Page 338 Importunity required in prayer Page 442 Of imprecations and cursing Page 664 How the Spirit is said to interceed for us Page 29 Christ's intercession see the first Table Page 34 c. Saint invocation a Pagan dream 107 By what steps it crept into the Church c. See the first Table Page 108 c. K VVhy the Lord sheweth kindness to the wicked Page 706 If the Lord give not the mercy that was askt in kind he will give what is better Page 477 716 VVe should pray for the King and all in authority for the kingdom and place of our nativity and abode Page 275 247 L Prayer the ladder that reacheth the heavens Page 329 VVhether the Saints in prayer be limited to that duty Page 650 VVhether we may love them whom the Lord hateth Page 255 M Prayer excludeth not the use of the means Page 541 What was the least measure of knowledge in Gospel-mysteries that was necessary to salvation before the coming of Christ Page 310 Medina his denying Gods fidelity and truth while he would plead for his soveraignty Page 503 There is a medium between a full assurance of faith and a probable expectation Page 345 The Lords mercy a ground of faith Page 500 Papists plead that by their prayers they merit an answer Page 419 437 Saint merit the ground of Saint-invocation Page 131 Whether we should pray to Christ as Mediator Page 104 A Mediator of intercession should also be a mediator of redemption Page 129 The School-distinction of mission not full Page 581 Divine motions to good distinguished from Satanical moral and natural Page 369 Motives to pray Page 792 Whether our prayers may be said to move God Page 822 N We must ask in Christs name See the first Table Page 301 c. Prayer necessary Page 16 It is one thing to be necessary only because commanded and another to be necessary as a mean Page 315 O Whether faith in the object be no less necessary to the success of prayer then faith in the subject Page 486 How Sathan representeth objects to the mind Page 353 The Atheists great objection Page 701 Objections against praying answered Page 815 Omission of duty not excused by our unfitness and indisposition Page 637 When the omission of duty is culpable and imputed Page 677 We should pray for others See the first Table Page 286 P. Whether a pardoned sin can obstruct and hinder the success of prayer Page 742 People oblieged to pray for their Pastors Page 279 Whether Papists will have the Pater-noster to be said to the Saints Page 125 The Pelagian error concerning prayer Page 670 For what persons should we pray see the first Table Page 232 What persons and prayers have met with success Page 511 Gods power a ground of faith Page 508 Whether Christ interceeds for us as a common person Page 66 Popish devotion ridiculous Page 17 Popish Saint-invocation a Platonick and Pagan invention Page 107 Prayer See the first Table Why the heavens earth c. are invited to praise God Page 76 Preparation necessary wherein it consisteth and what must be done before we draw nigh to God Page 410 Whether a prohibition layeth a restraint on us not to pray for others Page 249 Whether the unconverted have a promise to be heard Page 100 The promise a sufficient warrant and ground of prayer Page 152 The promises of grace distinguished from the promises to grace Page 208 Whether such as are under the spirit of bondage can plead the absoute promises Page 209 Whether must we doubt of the promises when we doubt of the success of prayer Page 469 It is for our advantage that the promise of audience hath the condition of expedience annexed to it Page 483 VVhether the promises concerning temporals admit the exception of the cross Page 498 How we may know whether we doubt of the promise or of our own sincerity Page 505 Whether the misbelief of the promises or threatnings be the greater sin Page 533 How and what kind of promulgation of the rule is necessary Page 148 218 Providence not our rule how it may be helpfull for clearing c. Page 158 c. Q The qualifications of prayer Page 400 c. A word concerning the necessity of such qualifications Page 547 How the Spirit is quenched see the first Table Page 594 R In prayer we should minde our relations Page 274 What repetitions in prayer are fit and may be used Page 687 Whether we may pray for reprobats known to be such Page 242 246 Whether Judas knowing his reprobation ought to have repented and prayed for himself Page 247 Whether the holy Ghost will dictat a prayer for a reprobat and whether Christ prayed for such Page 269 Reverence required in supplicants Page 435 The Saints have another kind of right to the creatures then the wicked Page 198 The will of God our rule but not his decrees Page 141 Three things must concur for constituting the rule of prayer Page 147 Rules for discerning the success of prayer Page 723 c. S Saint-invocation confuted Page 106 Whether Sathan can work immediatly upon the will and understanding Page 351 Whether Sathan knoweth the secrets of the heart see the first Table Page 355 Several Scriptures concerning prayer paralleled Page 12 Whether we may run to the Scriptures and apply to our case the passage that first occurreth Page 175 Of
in Alexand. 7 Alphonsus amico respondisse dicitur non temere à Romanis illis quidem saepientioribus honoris templâ— virtutis templum conjunctum esse in quod nisi per virtutis templum intrâ—ire nemini liceret ut intelligerent mortales ad honoris fastigium non voluptatum via sed virtutis illa quidem aspera salebrosa enitendum esse Panorm lib. 1. de reb gest Alphons 8 Vid. Aristotelem 1. Ethic. cap. 5. 9 Vid. Ciceron de clar orator ad Brutum 10. fam ad Plancum alibi passim ex quibus à Pâ—colomineo grad 8. cap. 34. rectè describitur honor praemium virtutis a congruente ejus judice tributum viro probo ut ejus virtus refulgeat caeterique ejus exemplo ad virtutem in vitentur 10 Nihil meum est neque cujusquam quod auferri quod eripi quod amitti potest c. paradox 4. Quanti est estimanda virtus quae noc eripi nec surripi potest unquam nec incendio nec naufragio amittitur nec tempestate nec temporis permutatione mutatur qua praediti qui sunt soli sunt divites soli enim possident res fructuosas sempiternas solique quod est proprium divitiarum conâ—enti sunt rebus snis Cic. paradox ult in fin 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Euripid. in Temeâ—o 12 Indignus genere praeolaro nomine tantum Insignis Juv. loc cit 13 Exeat aula Qui volet esse pius virtus summa potestas Non cocunt Lucan lib. 8. 14 Quare fers agrirabiem phrenetici verba nempè quia videntur nescire quid faciunt quid interest quo quisque vitio fiat imprudens c. Sen. de ira lib. 3. cap. 20. 15 The wicked are self-condemned and may say with that mad woman Ment alind suadet video meliora proboque Deteriora sequor Ovid. Metam lib. 7. Nihil est aliua gigantum more pugnaxe oum diis quam naturae repugnare Cicer. Cat. ma. nos naturam sequamur ab omni quod abhorret ap ipsa oculâ—râ—m auriumque comprobatione fugiamus Cir. 1. affic 16 Prima est haec ultio quod se Judice nemo nocens absolvitur Paena autem vehemens ac multo saevior illis Quas Caeditius graves inuenit Rhadamantus Noctè dieque suum gestare in pectore testem Juven sat 13. 17 Peccati dolor maximus aeternus est Cicer. ad Attic. 11. Sua quemque fraus suus error maxime vexat suum quemque scelus agitat amentiaque afficit suae malae cogitationes conscientiaeque animi terrent Hae sunt impiis assiduae domesticaeque furiae quae dies noctesque paenas à sceleratissimis repetunt Cic. pro Rosc Amer. Impiis apud inferos sunt paeâ—ae praeparatae Cic. 2. de invent Si qui satis opibus hominum contra conscientiam septi esse muniti videntur deorum tamen numen horrent easque ipsas solicitudines quibus eorum animi noctesque diesque exeduntur à diis immortalibus supplicii causa importari putant Cicer. 1. de finib 18 Conscientia benè actae vitae multorumque benefactorum recordatio est jucundissima Cic. Cat. ma. vacare culpa maximum est solacium Cic. M. Mario fam 7. 19 Quod optimum idem jucundissimum Symbol Albert. primi ubi Goltzius ex Corinficio ad Herenniuâ— 20 Eligenda est optima vitae ratio hanc consuetudâ— reddet suavissimam Symb. Caes Rom. Germ. part 3. sym 28. Consuetudinis enim ut monet Cicero 2. Tuscul magna est vis pernoctant venatores in nive in montibus mise patiuâ—tur consâ—â—tudâ— laborum pâ—rpessioneâ— dâ—iorâ—â— officit faciliorâ—m nam fortâ— laborâ—m contemnerâ—â—uluus consâ—etudo docâ—t 21 Nulla est tam facilis res quin difficilis fiet Quâ—â— inâ—iâ—ns fâ—â—iâ— Terent. Heautonâ— Act 4. Scaen. 6. 22 Nulli to unquam de generis nobilitate praeponas nam frustra sibi aliquis de nobilitate generis appiaudis etigis enim Deus ignobilia contâ—â—ptibilia bujus maâ—di uâ—iversi parsi honoris ejusdâ—â— apud Deum protiisunt qui uno Christi sanguine sunt redempti Sola apud Deum libertas est non servire peccatis summa apud Deum nobilitas est clarum esse virtutibus c. Hieronom epist fam lib. 2. op 20. ad Câ—lantiam 23 Dcâ— servire regnare est A summary account of the principal purposes questions and cases spoken to in this Treatise Prayer a means of procuring and conveighing all good to the Saints Page 2 Several effects and fruits of prayer Page 4 PART I. Of the nature of prayer CHAP. I. Prayer considered gift 2. as a grace duty 4. as a means CHAP. I. Several Scriptures seem to hold forth prayer either as a very difficult or easie work paralleled for the comfort of tender Christians and terror of formal professors Page 12 CHAP. III. The Christian must pray else be cannot live Page 16 Damafcen his discription of prayer page 17 Prayer sometimes put for the whole worship of God page 17 Some of Aquinas his needless speculations the popish devotion a mocking of God ibid. Prayer described and the parts of the definition propounded 18 Whether 1. confession of sin 2. thanksgiving belong-to prayer as its parts Page 19 CHAP. IV. Lip-labour no prayer though the voice be required and should concur with the heart Page 20 Prayer is not an act of the mind and understanding but of the will yet all the faculties of the soul must contribute their assistance Page 21 Our desires need not an interpreter every desire though spiritual is not prayer unless it be offered up and directed to God Page 23 The will doth not by a new act reflect upon order direct and offer up â—ts desires to God Page 24 Arguments proving prayer directly and formally to consist in an act of the will Page 26 CHAP. V. Who should and who may not pray Page 28 Sect. I. The holy Ghost doth not formally pray and how he is said to interceed for the Saints Rom. 8.26 27. and to be their advocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 14.16 Joh. 16.7 Page 29 Gerhard his gloss confuted ibid. Christs advocation compared with the spirits Page 33 Of Christs intercession from page 34 to page Page 76 The intercession of Christ for his people clearly held forth in the Scriptures Page 34 Why Papists deny that we may improve this sweet point Page 34 We may pray to Christ to pray for us Page 35 Nine steps of Christs intercession ibid. Whether Christ interceeds for us as he is God as he is man or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 37 There are no theandrick actions of Christ our Divines interpreted ibid. How and after what manner doth Christ now in the heavens interceed for us wherein doth his intercession formally consist whether he uttereth words c. answered in six assertions Page 40 What here are the main and prime grounds
of consolation Page 45 An objection against Christs vocall intercession answered Page 46 Christs intercession practically improven for the comfort of believers notwithstanding all their fears and doubts Page 47 Three grounds of Christs intercession viz. his office his love and his sympathy with us Page 53 Whether the Jewish Church were at a disadvantage upon this account Page 56 Christ did not interceed before his incarnation ibid. Objections answered Page 57 What his sympathy then did import Page 58 How he was then the Angel of the covenant Page 60 How the persons of the Trinity are said to appear visibly and to manifest themselves by some sensible symbols Page 61 Whether Mr. Goodwin ascribeth too much to Christs interssion while he preferreth it to his death and affirmeth that we may rest upon it alone Page 62 Whether Christ interceeds as a common person representing us Page 66 What the Jews enjoyed and what is our priviledge Page 67 The Text Joh. 16.26 vindicated Christ doth not there deny c. Page 68 Christ alwayes heard yea then while he prayed that the cup might pass from him with a large commentary on these words Page 70 Whether all Christs prayers were mediatory Page 75 Whether Christ Luk. 23.34 prayed for all those who had a hand in his death Page 75 The popish School-men argue against Christs formall and proper intercession from Matth. 28.18 ibid. Their objection answered Page 76 How and why the heavens earth c. are invited to praise God ibid. Sect. II. Whether the holy Angels and the Saints departed do pray and for what Page 78 The souls in hell cannot pray and why Page 81 Devils neither will nor may pray though Sathan may ask leave to tempt Job Page 83 Who may and ought to pray Page 85 The duty of the unconverted vindicated from Antinomian cavils Page 86 The obligation and ability of those who are not in the state of grace held forth in some few assertions Page 88 How the prayers and performances of unbelievers may be said to please God Page 94 Several arguments showing that the most wicked wretch is obliged to pray to God Page 96 Whether they may ask in faith Page 99 Whether the wicked have a promise to be heard Page 100 CHAP. VI. To whom should we pray Page 103 Whether we should pray to Christ as Mediator Page 104 We may not pray to Angels or the Saints in glory Page 106 Papists have made many new gods nay herein they have exceeded their patrons those Pagans from whom they borrowed and learn'd this new point of divinity Page 107 By what steps this Pagan doctrine crept into the Church Page 109 The Jewish Chruch in her worst times did not fall into this error nor the Christian for the space of some hundred years Page 109 Who were the first authors and abetters of this platonick dream Page 111 When was it generally received Page 115 Bellarmin his impudence Page 118 Of the glass of the Trinity Page 120 Erasmus his sarcasme Page 122 Whether Papists maintain that the Pater noster should be said to the Saints Page 125 Whether he can be a Mediator of intercession who is not also a Mediator of redemption Page 129 Many abominable blasphemies in Mary her Psalter Page 130 Papists make Saint-merit the ground of Saint-invocation Page 131 Cassander's confession with Vives his regrate Page 132 Popish self-conviction Page 135 There is a difference between praying the Saints to pray for us and praying to the Saints that they may pray for us Page 137 The popish argument from miracles answered ibid. What honour we owe to the Saints in glory Page 138 A word of application ibid. CHAP. VII Of the matter and object of prayer Page 140 Sect. I. We must have a warrant to come to the throne of grace and what to ask Page 141 The will of God the sole rule of prayer but not his purposes and decrees though revealed and made known to us Page 142 Three things must concur for consttiuting the rule of prayer Page 147 What kind of promulgation is necessary Page 148 The practise and example of others not a sufficient warrant Page 150 The promise alone a sufficient ground of prayer Page 152 Objections answered Page 154 Providence is not our rule Page 158 How far it may declare the will of God and our duty Page 160 Whether and how far we may make use of the dispensations of providence in our personal cases which are not particularly determined in the Word answered in several conclusions Page 165 Whether we may go to the Scriptures and make use of that passage which first occurreth if pertinent to our case Page 175 How far providence may be directive and helpfull for constituting us in any place â—tate or relation Page 176 Sect. II. For what things and in what order should we pray Page 179 We may safely go as far as the promise and ask every thing that is good Page 180 The Messalians denying that we may ask temporals confuted Page 182 Objections answered Page 185 Socinians Jesuits and Arminians cannot tell what they ask from God while they pray for temporal mercies Page 187 Our motives should be rationall and spirituall while we pray for temporals Page 189 Whether smaller mercies may be particularized and expresly askt Page 190 We must not pray peremptorily for any temporal mercy though more earnestly for some then for others Page 191 Our prayers for temporals are not in that sense conditional in which a logical enunciation Page 194 Under what condition should temporals be asked and whether at all times we should reflect upon that condition Page 196 We should not only ask the use and possession of but also aright unto and the blessing with our mercies Page 198 The difference between the Saints and the wicked as to the right unto and enjoying of outward mercies Page 198 Whether we may pray that such a mercy may become a blessing that we may get and receive it Page 196 Motives to pray for temporals Page 200 Spirituals must have the precedency else we loss both spirituals and temporals and will receive neither the one nor the other in answer to our prayers Page 204 The promises of grace distinguished from the promises to grace Page 208 Whether such as are yet under the spirit of bondage may plead the absolute promises Page 209 None can absolutely and in faith pray for grace as to it's nature and being but upon a mistake of their condition but we may and should thus pray for the measure and a further degree of grace Page 211 An evasion confuted Page 214 Another evasion Page 215 What an absolute promise doth import Page 216 What it is to pray absolutely Page 217 How the promise is the rule of prayer Page 218 Whether those prayers that have for their object a further perfection and measure of grace be alwayes answered Page 220 It is difficult to judge concerning the measure of grace Page 221 Why we must
tempteth us but that we comply with his temptations Page 365 Sathan transforming himself into an Angel of light may stir us up to do what is upon the mater good Page 369 Some think that Sathan cannot assume the perfect shape of a man which certainly holdeth proportionably in his spiritual transformation ibid. Four crooked designs of his in-moving to what is good ibid. His motions to good differenced from the motions of the holy Spirit in respect of first the matter secondly the end thirdly the manner fourthly the rule fifthly the time and sixthly the effects Page 373 A word of use Page 380 Some characters whereby divine motions may be distinguished from natural and moral motions Page 381 Whether the unconverted may taste the good Word of God and the powers of the world to come Heb. 6.4 5 Page 388 A word of application Page 394 PART II. Of the qualifications of prayer The spiritual Priest-hood is perpetual Page 397 It is a mark of a false and hypocritical Church to plead for the work done however it be done ibid. We would take heed what prayers we offer up to God Page 398 401. The scope of this part with its division Page 399 CHAP. I. Some previous qualifications and pre-requisits as first the state and condition of the person which in dispensing of favours is a most considerable circumstance Page 401 Secondly our walk and conversation must be regular and answerable to our profession engagements and relation Page 407 Thirdly and more directly we would maintain a spiritual and praying disposition Page 409 Fourthly we should actually prepare for the work Pagans would prepare before they c. Page 410 Here 1. exercise and frequency 2. watching 3. meditation are required Page 411 Fifthly we must propound a right end Page 415 There is a fourfold end viz. 1. sinfull 2. natural 3. moral 4. spiritual Page 417 The creature may be made a subordinat end Page 418 How we may know when the creature is idolized and made our ultimat end Page 419 421 Whether we should alwayes actually mind the glory of God Page 423 A word of use Page 425 CHAP. II. Some concomitant qualifications of prayer Page 426 Sect. I. First attention Papists deny its necessity pleading for a virtual attention which rather belongs to the purpose and intention of the heart Page 427 The popish tergiversation Page 429 Their self-conviction Page 431 Secondly reverence and godly fear what kind of fear here required and what its object Pag 425 Thirdly humility Pag 436 The popish arrogancy their abominable doctrine concerning merit their confessions and mocking of God Pag 419 437 What this humility importeth Pag 439 It is not inconsistent with but rather the foundation of confidence and filial boldness Pag 440 Some evidences of the want of humility as to any considerable measure Pag 441 Fourthly truth and sincerity and what it importeth ibid. Fifthly importunity fervency and zeal Pag 442 A fervent supplicant will not be driven away from the throne of grace by first delayes secondly threatnings thirdly commands or fourthly reproaches Pag 447 We should saith a reverend Divine pray desperatly and why ibid. Why the Angels are called Seraphims Pag 446 The Christians motto nil obiter Pag 450 Whether we should pray importunatly for temporall mercies Page 452 Witches say the Lords Prayer backwards and too many titular Christians imitat them herein ibid. Sixthly watchfulness Page 453 Seventhly constancy and frequency Page 454 The begger must wait till an alms com and not give over Page 456 It s one thing to be weary of another to weary in prayer Page 457 Sect. II. Eighthly faith Page 459 The excellency necessity and noble effects of faith Page 460 What to pray in faith importeth Page 461 There is a peculiar and special as it were kind of faith here required and what it is not Page 462 What positively it is Page 464 471 Divines usually insist rather upon its pre-requisits then on that which properly importeth Page 464 What orthodox Divines in their disputes with the Papists plead for Page 465 Five reasons to prove the main assertion Page 466 Whether faith can assure the supplicant that he shall get the particular in kind Page 470 What good cometh by prayer in answer to our particular desire when we obtain not what was ask't Page 472 Whether we must doubt of the promise when we doubt of the success of our prayers Page 469 Seven fruits of prayer from Bellarmin that patron of lip-devotion Page 473 Prayer will bring in for the present something sutable to our exigence need and present condition Page 475 The Lord alwayes giveth either the mercy in kind or what is better for us Page 477 Eight arguments for confirming this certain though little belived point ibid. If we had gotten many of our desires we had been undone Page 481 It s for our advantage that the promise of audience hath the condition of expediency annexed and now the promise is more full sweet and comfortable then if it were absolute and universal Page 483 Three cases which would appear not to fall under the condition of non-expediency first when we pray against sin secondly when we pray for spiritual mercies and thirdly for the Church and publick mercies Page 484 An answer to the first ibid. An answer to the second and third Page 486 Whether faith in the object be no less required then faith in the subject and whether we have any ground to expect an answer to the prayers that are put up for unbelievers ibid. What kind of faith should we act in praying for others and what is its object Page 489 Objections answered 1. I fear lest I be not in the state of grace and upon what ground then may I be confident that my prayers shall be heard Page 494 2. Obj. It s hard for weak believers to know the meaning and extent of the promises Page 497 3. Obj. The promises as Divines usually affirm are to be understood with the exception of the cross Page 498 Some grounds for strengthning and supporting our faith as first the Lords infinit mercy and tender bowels Page 500 Secondly his truth and fidelity Page 503 Medina his impious gloss or rather his blasphemous denying and calling in question the Lords fidelity ibid. How we may know whether we doubt of the promise or of our own state and condition whether we be in the faith or not Page 505 Thirdly his infinit power Page 508 Whether the Lord now worketh any miracles or the equivalent ibid. Fourthly That name and title the Lord takes to himself the hearer of prayer Page 510 Fifthly the consideration of such persons and prayers as have met with success Page 511 Sixthly the experience of all Saints who only are fit judges and have a right to the promise of audience Page 513 Seventhly The many and binding relations under which the Lord stands towards the Saints the tender bowels of all the persons of the Trinity their proper
prayer Page 711 How our prayers for temporals ought to be resolved Page 712 Wha◠〈◊〉 only conditionally and relatively askt when the end and condition faileth is not askt Page 713 The Lord alwayes heareth his Saints if not according to their desire yet for their profit Page 716 Though all things come alike to all yet these are not alike to all Page 717 It is brutish folly to fret because of the prosperity of the wicked or the afflictions of the Saints Why we must pray for temporals though we may not be anxious about them Page 719 Whether the Lord alwayes answereth when he heareth the prayers of his children Page 720 The wicked receive nothing as a fruit of prayer Page 721 Sect. III. Rules for discerning when our prayers are heard Page 723 Rules for knowing when our prayers are heard though the particular be with-held Page 724 How we may know whether our mercies are dispensed to us by a common providence or in return to our prayers Page 725 Some cautions for improving aright the foregoing rules Page 728 Whether those mercies that are given to the Saints when they are cold and formal in prayer be given in mercy and in answer to such prayers Page 729 Sect. IV. Why the Lord will not alwayes grant our desires but will rather give some other thing in lieu and consideration of what was askt Page 734 Why the Lord delayeth to give what he purposeth at length to give Page 736 CHAP. II. When and whose prayer the Lord will not hear Page 738 Sect. I. What be those sins that in a special maner obstruct the Saints prayers ibid. Albeit a pardoned sin cannot obstruct the acceptance of prayer yet it may obstruct the giving of several temporal mercies Page 742 Sect. II. Who are they whose prayers the Lord will never hear or answer Page 743 When do the wicked come to such a state as prayer will be no more a mean for their good Ans Page 744 Ten characters of such wretches 1. such as do not profit under a powerfull ministry page 745. 2. hypocritical professors ibid. 3. old gray-haired sinners p. 746. 4. such as have abused many and great talents p. 747. 5. those who have often resisted the holy Ghost and the checks of their own conscience p. 748 6. such as were once near the kingdom of God but are now fallen back p. 749. 7. stubborn and presumptuous sinners p. 751. 8. hereticks both speculative and practical where are instanced three too common and damnable practical heresies p. 752. 9. earthly-minded covetous worldlings p. 761. 10. mockers of piety haters of God and of his servants and who revile their faithfull monitors Page 762 Obj. Who loveth not God Ans Page 763 A word of application Page 766 Few of those who are called are chosen and shall be saved p. 777 but should be Page 767 A word to the convinced and trembling sinner 1. by way of warning and caution 2. by way of counsell and direction and 3. by way of encouragment Page 780 The place Prov. 1.26 c. considered it doth not exclude any mourning and sincere penitent from pardon Page 787 A word of caution for preventing the Saints stumbling and misapplying the former threatnings to themselves Page 789 CHAP. III. An exhortation to continue instant in prayer with an answer to objections Page 791 Sect I. Several motives to stir us up to the constant and serious practice of this duty Page 792 Sect. II. Several objections propounded Page 815 Neither the decrees free promises or love of God do give a discharge from this duty but rather are notable encouragements to continue constant therein Page 816 Whether our prayers may be said to move God the common answer not satisfactory eight considerations for clearing the question Page 822 A word of exhortation by way of conclusion Page 828 THE SPIRITUAL SACRIFICE OR A TREATISE Wherein several weighty Questions and Cases concerning the Saints communion with GOD in Prayer are propounded and practically improved BY Mr. Alexander Pitcarne Minister of the Gospel at Dron in Strath-Ern PART I. Of the nature of Prayer 1 Pet. 2.5 Ye are an holy Priest-hood to offer up spiritual sacrifices acceptable to God by Jesus Christ Edinburgh Printed for Robert Brown and are to be sold at his Shop at the Sign of the Sun on the north side of the Street over against the Cross 1664. TO THE READER I Am not very anxious nor shall I now spend many words for satisfying those who knowing how the most part of my time hath been imployed have told me they did not expect to see me first appear upon such a subject But for thy satisfaction Christian Reader I shall briefly show the occasion of writing and now publishing this Treatise forbeaâ—ing at this time to give an account of my former Studies and whether or not any (a) Gen. 38.29 30. Zarah hath drawn back his hand while this Pharez hath broken forth Having not long after the Lord called me to the Ministery made choice of our blessed Lords fare-well Sermon Joh. 14. c. that sweet and excellent portion of Scripture to be the ground and subject of that Doctrine I was to preach to this people every Lords day in the fore-noon reserving for the afternoon some word of warning exhortation reproof c. as the Lord would direct me and their need and the occasion did require when I came to the 13. and 14. verses of that 14. Chapter which contain such an ample and full promise concerning the success and return of prayer as a most powerfull motive to the serious and constant practice of that duty and as a reviving cordial and notable incouragement under all our tryals and afflictions I resolved to stay a while on that excellent and usefull Theme making choice of suteable Texts for unfolding the several particulars which belong to that head not having then the least thought to publish these Sermons especially considering that so many able Divines had already laboured in that field but when I observed my Meditations to pitch on those things I had not met with in those Authors I looked upon that as an invitation to prosecute that work and to write at length what I purposed to deliver and not to mark only some brief notes as my custom for the most part is of what I was to enlarge in the Pulpit And having brought that work to some close though I was conscious of my own weakness and not ignorant how critical this luxuriant age is yet I did at last give way to the publishing of it when I considered that the times call for such a Peece though performed with greater dexterity having also met with some invitation and incouragement from some who occasionally heard and others who had seen some of these Sheets So much briefly concerning the rise and design and having in the subsequent Preface spoken a little of the excellency necessity usefullness singular advantages success and fruit of Prayer
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
want his armour and having his quiver so full of (b) The Promises are these arrows which the bow of Prayer discharges arrows he cannot want his bow give me children else I die said she in her impatience Gen. 30.1 O! But may the Christian well say let me pray or I cannot live What can the poor Pilgrime do if he have no provision Prayer is our money that answereth all things what though we be far from home yet the treasure followeth us it 's within a cry and Prayer can bring from thence what we can stand in need ask whatsoever ye will it shall be given unto you Joh. 16.23 c. Ah! How should a Christian live without his God and without his Saviour and how shall he live without his life that 's impossible O! but our life is hid with Christ in God Col. 3.3 And can there then be a distance and separation of him from God Nay pray he must he must look up 〈◊〉 God and lift up his soul to the Throne And thus some of the (c) Veteres cum Damaesceno de Fid. orth lib. 3. cap. 24. definiunt precationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ancient Doctors have defined Prayer a lifting up of the soul to God Vnto thee O Lord saith the Psalmist while he is presenting his supplication to God Ps 25.1 do I lift up my soul O! but the distance is great and where shall this holy man find a ladder to reach the Heavens O! but he was well acquainted with such a voyage and how quickly as with wings doth he mount up and approach the Throne and close with the King wrestle with him and at length prevail v. 2. c. v. 15. c. And as Prayer is thus so necessary and usefull for us so it is well pleasing and acceptable to God it is his delight Prov. 15.8 Yea sometimes it is put for the whole worship of God one particular because of it's excellency in place of the general as Gen. 4.26 Is 64.7 Mat. 21.13 O! How should we then blush at the impudence of the Roman Clergy who with their Patron (d) Thom. 2.2 quast 83. art 2. 3. Less Swar loc citand alii Sholastici ad locum Thomas Aquinas will question and dispute for and against in these points that are so certain and undenyable As 1. If it be convenient to pray 2. If Prayer be a Religious act and begin their disputes with a videtur quod non as if their trifling objections could render the negative any wayes probable or to have the least appearance of truth Yet herein they carry themselves suteably to their own principles For upon good ground it may be inquired if the Popish Devotion be convenient and if their lip-labour and moving of the tongue without attention and affection as we shall (e) Set part 2. chap. hear themselves confess yea and without understanding while they pray in an unknown language be a Religious act and deserve the name of divine Worship and we may confidently affirm that to dally thus in Gods service and to teach others to do so is a notable injury against the infinite Majesty of God an impious and blasphemous mockrie of the Omni-scient and holy One who must be worshiped in spirit and truth Joh. 4.23 and with the whole heart as too little to offer unto Him if we had more to give and too naughty to be imployed in His worship Nay this doth not only savour of the pagan and heathenish delusion that much babling is acceptable to God Mat. 6.7 but also of the Satanicall superstition of Witches and Charmers who are well acquainted with such sort of prayers as fit engines for accomplishing their hellish designes that kind of prayer being as it were the Devils A. B. C. which he first teacheth his schollars which he will indeed answer because they are abominable to God and that thus he may delude and allure these miserable wretches and keep them in his snare What kind of teachers then must these be that dare affirm that God will hear and accept such Prayers These must be the seducing spirits of whom the Apostle warneth us whose lot hath fallen in the latter times to beware 1. Tim. 4 1. who teach the doctrine of Devils having their conscience seared with a hot iron O! but you will then say what is the Prayer that God will hear and accept For answer we might bring many emphatick sentences and expressions of the ancient Doctours of the Church who in their meditations have rather been taken up with its excellency sweetness and usefulness then its nature and theorie which though they may suffice for stopping the foul mouths of Popish Casuists and Schoolmen yet they are rather Rethoricall commendations then descriptions of this great duty but of late since learning became more polished every one almost who hath spoken to this point hath given as it were a new definition and it were no difficult task in us to do the like But since all the diversitie is rather in words and phrases then in the matter we could wish that all would rest on that which doth most fully and clearly explain the thing and thus as we conceive in our Catechisme Prayer is excellently well (f) Joyning together what is said both in the larger and shorter Catechisme described an offering up of our desires to God for things agreable to his will in the name of Christ by the help of his spirit with confession of our sins and thankfull acknowledgment of his mercies Here 1. we have the act it self specified 2. The subject 3. The matter and object whereabout it is employed 4. The rule 5. The object to which it it directed 6. The incense that perfumes our duty and makes it acceptable And. 7. our help and assistance in this great work or thus In this our christian sacrifice we have 1. the oblation it self 2. The preist that offereth it 3. The thing we sacrifice and offer up 4. The person to whom we present this oblation 5. The manner how the rule whereby we are directed to make choyce of what we should offer 6. The altar And. 7. our guid leader and assistant Of these severally as the Lord shall enable purposing to add a word concerning the end and scope we should aime at in this performance in the qualifications part 2. Chap 1. As to that which followeth in the last words of this description concerning 1. Confession of sin 2. The return of praise for mercies It s certaine these must be joyned and intermixed with our petitions We must confess and then beg pardon and thankfully remember mercies already received that they may be blessed to us in the use and that by our ingratitude we obstruct not the bestowing of future and desired mercies And thus they belong to the compleating and as (g) Per â—â—ulationem intellig iâ— Apostolus 1. Tim. 2.1 orationem prepriissimesum ptam pro petitione quia vero
omues i. e. quatuorgenera orationum ibi enumerata debe â—â— conjungi petitioni ut perfecta efficax sit ideo etiam censeÌ„tur quasi quatuor partes complentes constituentes integrum officium orandi Fran. Swarez ad 2.2 a quaest 81. ad 100. de Stat. Rel. Tom. 2. Tract 4. lib. 2. cap. 3. sect 4.8 Licet oratio plurium virtutum actus includaâ— omnes tamen ad petitionem ordinantur ut melius fiat inde orationis nomen participant ibid. in primo cap. lib. 2. vid. lib. 1. cap. 1. sect 8 9. Swarez speaketh integration of Prayer and so ought not have been omitted in its definition yet since they make us two distinct heads of practicall divinitie and here fall in only as accessories of this duty we will refer them to their proper place purposing now only to speak of Prayer according to its proper acception And thus it is contra-distinguished from confession thanksgiving meditation c. and doth import (h) Et in hoc sensu definiente Damasceno loc cit est petitio decentium à Deo asking or petition And thus sayth (i) Swarez loc cit sect 8. Ipsa ergo petitio propriissimo speciali modo oratio dicitur atque ita censent D. Thom. Bon. omnes qui de oratione scribunt Swarez when mention is made of Prayer for any person or thing in the Scriptures it is alwayes taken in this sense and the fathers and School-men and whosoever saith he have written of Prayer have spoken of it in this signification and the word Prayer in our language cannot without great impropriety be applyed to signifie any other thing CHAP. IV. In what act of the Soul prayer doth principally consist Psal 27.8 When thou saidest seek ye my face my heart said unto thee Thy face Lord will I seek COncerning that which we meet with in the (a) Quod locum generis occupat first words of the desinition while Prayer is said to be an offering up of our desires c. we may inquire In what act of the Soul doth Prayer directly formally and principally consist By which question we do not exclude the voice as if it might not concur in the performance of this duty Wherefore is the tongue called our glory Ps 57.8 and 108.1 and 30.12 if it should not be employed in glorifying its Maker in praising of and praying unto Him but though it must joyn in the work yet it cannot give life and being unto it that must flow from another fountain after which we now enquire and therefore while Prayer is divided in Mental and Vocal the last trust include and suppose the former else it deserves not the name Lip labour is not Prayer But you will say we cannot petition and ask but by the voice and therefore the first must also include the last Ans Amongst men there can be no society no asking nor granting unless there be some expression by the voice or outward gestures but we may converse with the father of Spirits and pray to Him who (b) 1. Chr. 28.9 understandeth all the imaginations of our thoughts and espieth them (c) Ps 139.2 afar off before they have any being or can be known to our selves without an interpreter This (d) Estque haec significatio communis mentali vocali orationi quia utroque mode petitio fieri potest à Deo Swar loc cit lib. 1. cap. 1. sect 8. Swarez granteth and I think none of the Papists these Patrons of Lip devotion will deny In answer to the Queree the Roman Casuists and Scholemen following their Patron (e) Thom. 22 quaest 83. art 1. Thomas affirm that Prayer is an act of the Understanding and not of the Will Their grounds are frivolous and not worthy to be considered unless to shew the folly of these luxuriant wits 1. It belongs saith (f) Loc. cit in Corp. Thomas to the understanding as to command so also to (g) Ita se habet oratio ad superiorem sicut imperium ad inferiorem petition and ask Ans Whatever might be said concerning the faculty of the Soul that commands and sets a work the rest yet we cannot be said to ask any thing of God unless the Heart present it's desire and so the Will must draw up the supplication and offer it to the King But we may far more probably lay down the contradictory supposition and say that it belongeth not to the understanding as elsewhere we may have occasion to shew at greater length but to the will as the Mistris and Superiour to command the rest of the faculties O! But 2. saith (h) Lessius de Just Jur. lib. 2. cap. 37. dub 2. Greg. Nyss Or. 1. de Or. Dom. Chrysost lib. de Orand Deum dicuut orationem esse colloquium cum Deo Lessius Prayer is Locution and a kind of Speech Thus the Fathers have defined Prayer a conference with God but nothing within us except the understanding can entertain that conference Ans It s true in Prayer we enjoy a sweet communion with God we speak to him and poure out 〈◊〉 complaints unto him but it s a spirituall conference in which the heart the will and the affictions are principally employed That 's the first thing which God requires and especially regards My son give me thy heart Prov. 23.26 And therefore whenever the Psalmist drew nigh to God either to pray or praise he lookt mainly to his heart knowing that if it was not prepared to speak to God there was no other speaker that would get a hearing and he thinks it not enough to have his heart set a work unless the whole heart were employed Ps 9.1 Ps 111.1 Ps 119.145 Ps 138.1 Ps 86.12 c and only that man to him iâ— the blessed man that seek God whether in Prayer or any other point of Worship with the whole heart Ps 119.2 The heart hath a voice which God well understandeth and will hear when all other Messengers are sent away empty we have a sweet though short dialogue Ps 27.8 The Lord begins and drawes on the discourse with a kindly invitation to seek his face but who makes answer O! Say these learned Rabbies the heart and will cannot speak nay but saith the Prophet David I acknowledge no such axiom my heart must make the reply my (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heart said unto thee thy face Lord will I seek Amongst our Divines I find not this question moved but I know (k) Only Dan. Til. once ours then Arminian and afterwards I know not what in his Syntagdisp de precseemeâ—b to joyn with the School-men none of them who will not joyn with D. (l) Oratio est voluntatis nostrae religiosa representatio coram Deo Ames Med. Theol. cap. 9. de cas cons lib. 4. cap. 14. Ames while he describeth Prayer a religious presenting of our wills before God which upon the matter differs not from
what we propounded from our Catechism where Prayer is said to be an offering up of our desires to God For though there may be carnal and selfish desires in the inferiour and sensitive appetite which is common to us with the bruits yet spiritual desires which are the only fit materials of an acceptable Prayer are proper to the will and rational faculty It is true we may pray for our daily bread but our motives and ends which specifie and denominat our desires must be heavenly and spiritual and we must ask from God which is beyond the sphere of the material appetite which cannot look up so high it being limited to sensitive objects upon suteable principles and motives And therefore it must be proper to the will to (m) 1. Pet. 2.5 spiritualize our sacrifices that they may become acceptable to God To the Question propounded Then we Ans That albeit in Prayer we should employ and stir up all that is within us to look towards God and to contribute it's assistance and help as that holy Man who was well acquainted with this exercise while he goes to praise and blesse God calls to his soul and all that is within him to joyn in the work Ps 103.1 1. The mind and understanding should bring in provision and matter for enflaming the heart with holy Desires 2. Our memories should present these Items and Bills of receipt from and Debts owing to God it should offer to the meditation a perfect list and catalogue of Sins and Mercies 3. The sensitive appetite should give in a Bond of Peace that it shall not disturb and raise tumults nor frame and give in a treacherous (n) Old Adam a vile Protester the sensitive appetite his factor and agent and the will byassed to his party and faction Libel and Remonstrance against such holy motions as the heart doth travel with and is in the way to endite and breath out before the Lord. 4. The outward senses should covenant not to offer to the affections such baits and allurements nor to cast in their way such golden apples as may interrupt and impede them in their motion towards the Throne and may call them back from heaven to earth 5. The will it self the main agent and leader must be set a work by spiritual aimes and intentions if the end and scope be base and naught the motion is lost though never so swift and vigorous and both will and understanding should be most serious in their attention 1. To the matter of their petitions 2. To the object to which they are to present them as having to do with Him who is the searcher of hearts 3. To the frame of the Soul the spring and rise of it's actings their fervency vigour and zeal c. But though thus we should call to all that is within us to help us a lift while we are to rouse and draw up our dead lumpish and rocky hearts with us to the Moâ—â—â—t yet only the will draws â—igh to the King and presents it's Bills of complaint our supplications and requests The heart is that vessel of honour 2. Tim. 2.21 fitted if sanctified and seasoned with grace and prepared for the Masters use It is the best room of the soul reserved to welcom and entertain it's King and Lord and while He maketh His abode there His host becomes a great minion Now he hath the Kings ear and may ask what he will it shall be given him And thus whatever attendants be employed to wait upon and serve tâ—â—â— King yet the Host is master of the feast and whatever befalls the rest his Bills must be satisfied his Suit dispatched and his Requests granted And thus Prayer doth formally and primarily consist in an act of the will and it is an offering up of our desires to God it is not the simple act of desiring For then to desire and to pray were all one and carnal voluptuous ambitious and avaritious men who have said to the Lord with these miscreants Job 21.14 depart from us for we desire not the knowledge of thy wayes and what profit should we have if we pray unto him even those men who are so great strangers and enemies to Prayer are big with desires having as many desire as lusts Every desire then is not a Prayer but a desire so and so qualified a desire directed and offered up to God But we must not imagine that our heart stands in need of a messenger to carry and present its desires before the Throne it hath a tongue to speak for it self Ps 27.8 And God understands and hearkens to its voice and will give a return Ps 145.19 Ps 10.17 Nay but saith (o) Thom. 2.2 quaest 83. art 2. ad 1. petitio quae ad rationem pertinet est quodammodo desiderii interpres Pet. a S. Joseph Id. Theo. Mor. lIb 4. cap. 2. depsecatio ordinationem quandam denotat ordinatio autem ut loquitur Tho dispositio ad rationem pertinet Aquinas our desires need an interpreter who must order and present them to God and that must be the mind and understanding and thus Prayer directly importing this ordering and offering up of our desires must be an act of the intellective faâ—â—â—y Ans With (p) Scot. in 2. dist 6. quaest 1. dist 38. quaest 1. sic loquitur utendo nutem sive ordinando ferre unum â—mabile ad aliud est vâ—luntatis sicut enim voluntas est reflexiva quia immaterialiâ—â— ita collâ—tiva Scotus that it doth no lesse agree to the will to order and dispose the means for the end then to the mind to deliberate about the means yea (q) Thom. 1. quast 107. art 1. in corp per voluntatem conceptus mentis ordinatur ad alterum puta vel ad agendum vel ad manifestandum alteri c. vid. loc Thomas himself speaking of the locution of Angels grants that it belongs to the will to present order (r) Ibid. ad 1. and referr yea and to expresse and manifest the thoughts of the heart for he (s) Sic Cajet ad loc cit alii non pauci Thomistae praeceptorem suum interpretantur will have the speech of angels to consist in this directing and willing their thoughts to be known to others and yet â—ere he will have the will to be blind and full of confusion as if it were sharp sighted when it looked abroad but otherwise did see nothing at home and within doors But that wee may not insist on such speculations I would ask to what purpose shall the heart call for such an Interpreter For 1. is not the heart well enough (t) Nolumus jam examini subjicire figmentum Philosophorum qui statuunt voluntatemesse caecam non nisi oculis risum teneatis amici alienis videre acquaint with its own desires if it be a stranger to its owne actings who will make their acquaintance Or 2. Doth the Lord stand in need
Lord will encline his ear he will hearken and give an answer of peace Ps 12.5 Is .. 38.5.14 Argument 8 8. That summary and comprehensive abridgement that brief re-capitulation and conclusion of Prayer Amen as it doth expresse our confidence so also the desire of the heart It is an adverb of wishing and hath the same sense saith (a) Edw. Leigh Cri. sac nov Test verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum per modum orationis seu precis Pagu in rad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leigh with utinam fiat Mat. 6.13 Rev. 22.20 21. And by us it is indifferently used for and hath the same signification with So be it And therefore since the abrigement and close of Prayer doth thus import the wishing and desire of the heart we must judge the same of the whole unlesse we will make Prayer become like that monster described by the (b) Horatius de arte Poet. humano capiti cervicem pictor equinam c. Poet whose members were so disproportioned unlike and dissimilar that they could not except it were by Poets and Painters who have liberty to feign and devise what they will be joyned together Argument 9 9. If we will rest on the apostle Paul his exegesis and exposition Rom. 10.1 If by Prayer we understand the same thing which he did we must affirm that the hearts desire and Prayer are as synonyma holding out one and the same thing or I would rather think that these words contain a description of Prayer that it is the hearts desire poured out to God But what need we disput while the Lord Himself so clearly and in terminis resolves the question and tells us what he who well knows how to give things their right names calls and will acknowledge to be Prayer Jer. 29.12 13. Then shall ye call unto me and ye shall go and pray unto me and I will hearken unto you and ye shall seek me and find me when and never till then ye shall search for me with all your heart O! then take heed when thou approachest the Throne that thy heart be not to seek that it be not gadding abroad after this or that trifle while thou art speaking to the King if thou bring not thy heart with thee thou hast not a tongue thou canst not speak if the heart be absent if it be silent there can be no voyce that He will hear and answer and therefore as at all times so specially when thou art praying thou shouldst keep thy heart with all diligence that what comes out of it may prove the issues of life Prov. 4.23 CHAP. V. Of the subject of Prayer Who should and who may not pray Jam 1.6 If any of you lack let him ask of God who giveth to all men c. Is 45.22 (a) look with the eye of faith with tears in your eyes and your eyes and your supplications in your hand Look unto me and be ye saved all the ends of the earth THis question may be extended to three ranks of persons 1. To these who are altogether uncapable of this exercise 2. To these who once were capable but now are not And 3. to those who now are but e're it belong shall no more be called to the performance of this duty And accordingly this Chapter may be divided in three parts Sect. 1. Who may not be said to Pray How (b) Heb. 7.25 Christ and the holy (c) Rom. 8.26 Spirit are said to interceed for us Each of these three members may be sub-divided into other two As to the first one may be said to be uncapable of this exercise either because it is below him or because it is above him thus it is below God to pray and it is above the reach and sphere of unreasonable creatures to pray 1. Then it were not worth the while to confute the foolish (d) Figmentum anile Turcarum Judaeorum qui nugantur Deum certas habere precum formulas quas certis horis singulis diebu◠recitet Gerhard har cap. 179. pag. mihi 1116. damnamus Thalmudistas Mahumedanes qui affirmant Deum ipsum quotidie orare Tilen disp 49. Thes 52. conceit of those dreamers who imagined that God had set forms of Prayer which he rehearsed so often every day But I would ask to whom and for what should God pray hath He any Superior or equall whom He should supplicat and can He be said to want any thing Himself being the only fountain of all good and happinesse But here it may be objected that the holy Ghost doth pray and interceed for the saints Rom. 8.26.27 And thus he is called their Advocat (e) Which while applyed to Christ 1. Ioh. 2. ◠is rendred Advocat and why not also here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 14.16 And Ioh. 26.7 Ans The learned Gerhard having called it a ridiculous fancy to imagine that God doth pray harm Evang. Cap. 179. yet Cap. 176. affirms that the holy Ghost whom he acknowledgeth to be God equall with the Father doth interceed and pray for us yea with groans Postulare (f) Gerh harm Evang. cap. 176 pag. mihi 930. gemitus suos pro nobis interponere albeit we cannot think that he would so far mistake as properly and truly to ascribe to the Spirit groans and sighs that were blasphemous yet he doth so fully and plainly expresse himself as to the praying and intercession of the Spirit that there is no ground left for doubting of his judgement in that particular But 1. I would ask whether that intercession be an act of worship or not It were blasphemous to imagine that one person of the blessed Trinity doth worship another and yet it cannot well be conceived how this intercession can be performed without a religious adoration 2. If the Spirit interceed for us it must be by some act of his blessed will he must offer some (g) according to the definition of Prayer Ch. 3. desire to the Father and thus since there is one will and the same acts of the will in the Father Son and holy Ghost that intercession may as truly be ascribed to the Father as to the Spirit and so the Father must pray to himself 3. If the Spirit be a supplicant he cannot be said to hear and grant there must be a difference between the asker and the giver can one be said to ask from himself 4. If the holy Ghost doth interceed for us then he must be first pacified and reconciled with us he must be more compassionate and tender hearted then the Father and he must be willing and (h) not that prayer can change him who is in one mind Job 23 13. yet it is something previous a mean for obtaining a grant to Gods hearing and answering which is some actuall emanation and result of Gods eternal purpose See conclusion of this Tract desirous we should have before the Father yeeld there must be some bowells and tendernesse some
revealed yet the way and manner of performance is somewhat mysterious and hidden concerning which we shall offer some few assertions The first whereof shall be negative Ass 1. It seemeth not to agree with that state of glory to which our blessed Lord is exalted that He should (s) Hanc Intercessionem carnali sensu ne metiamur non enim cogitandus est supplex flexis genibus manibus expansis Patrem deprecari Calv. in Rom 8.34 prostrate Himself before the Father as He did while on earth in the dayes of His humiliation when He offered up Prayers and Supplications with strong crying and tears Heb. 5.7 2. And positively we need not scruple to say that Christ now doth interceed by His death and sufferings If Abel's blood after it was shed could speak and cry for judgment to be poured on the murderer shall not the blood of Christ call and cry for mercy to them for whom it was shed Heb. 12.24 Christ's merit and satisfaction doth cry and plead for a discharge of the debt the ransom He hath paid doth appear before the Throne and say Ah! shall not the (t) Gen. 18.25 Apparet ipse assidue cum morte satisfactione sua quae vice sunt aeternae Intercessionis vivae orationis efficaciam habent Calv. loc cit Judge of all the earth do right shall not the ransomed Captive be set at liberty But this being no distinct part of His mediatory Office from His death and suffering it cannot be that Intercession which the Scripture holds out as a new ground of encouragement from His ascension and now being in the heavens and then though Abel's blood did cry yet it is not said that Abel cryed but Christ Himself is said to interceed and therefore there must be some other thing intimated then the merit of His suffering by His Intercession But 3. While some would explain Christ's Intercession by His (u) Quae interpellatio non est humilis supplicatio sed gloriosa praesentatio corporis Sui quo in his terris sanguine Suo peccata nostra expiavit Paraeus in Heb. 9.24 in cap. 7 25. Diodan on Rom. 8.34 Burges on Joh. 17.1 representing His sufferings and obedience to the Father I would know what that presenting did import beyond His being once dead and now living for ever in the heavens to which as another thing His Intercession is superadded Heb. 7.17 25. And I would think that they who confound His Sacrifice with His Intercession these two distinct parts of His priestly Office do in effect deny his (x) Non dicis ut offerat â—am hoc semel fecis sed super est altera sacerdotii pars nim interpellatio c. Beza in Heb cap. 7.25 vid. Martyr loc com class 3. loc 13. Intercession for the other they cannot deny to wit that He once offered up Himselfe a sacrifice to satisfie divine justice and that they do not cannot hold out the full meaning of that Scripture that holds out Christ to be a priest for ever after the order of Molchisedeck See Hob. 7. and compare v. 24. with 25. But if by this presenting of his death and sufferings be meant any kind of expression or pleading upon the account of his merit and satisfaction the difficulty will remain for the question is how he doth plead and interceed for us 4. While (y) Quaris quid agat Christus in coelo Resp appares interpollat pro nobis apparente autem Christo pro nobis peccata nostra in Dei conspectum atque memoriam nunquam venient D. Par. in Heb. 9.24 other would explain Christs Intercession by his appearing before the Throne in our name and as our Cautioner and Advocat they say little or nothing for clearing the question For it is certain that 1. Christ is in heaven And that 2. He is the head and Saviour of His people and doth appear for them and in their name but still it remaines to be shawen what now he doth for them and in their name 5. Therefore supposing these things as previous and prerequisite to Christs intercession we think that these expresse it best who will have it to consist in his earnest and serious (z) Quae interpellatio est constans voluntas ut Pater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suum acceptet sitque propter illud prepitius c. Par. loc cit cap. 7.25 in Rom. cap. 8.34 Diodat on Rom. 8.34 Burges on Ioh. 17.1 willing and desiring that his chosen ones through his blood should partake of the severall benefits they stand in need of and that they should have a return to such and such Prayers put up in His name And that this willing and desiring may be called Prayer may appear from what hath been said Chap. 4. For since Christ doth will such and such good things to be given to His servants from whom doth he desire is it not from God and doth he not direct all his desires to God and what is that else but to pray to God But you will say how doth Christ will and desire good things to us Ans Certainly not in a superficiall formall way he doth most seriously tenderly and compassionatly will our good he maketh intercession for us saith (a) Diodat loc cit Diodate by fervently desiring our salvation Ye may take a view of his willing from the copy he left on earth every step of his life was a demonstration of his most earnest and fervent desiring the salvation of his people But not to stay on particulars let us survey that last model of his Prayer solemnly put up for his people Joh 17. O! How many evidences of love and care will that one text afford and there we will find his willing to be reckoned by him as a part of that Prayer Father I will that those whom thou hast given me be with me c. v. 24. Father I will that is as if he had said Father I pray and if his willing on earth did deserve the name of Prayer why may not also his willing in heaven it is not lesse serious earnest and fervent then it was distance hath not diminished His affections to His people but rather as a tender Father and Husband He doth the more remember pitty and compassionat his children and spouse wandering as it were in a wildernesse and who can take no rest till they see his face 6. Albeit (b) In docta ignorantia non minus mentis quietatio quaerenda est quam in scientia Voet. disp de atheis pag. 126. silence may often be called the best eloquence and ignorance the best knowledge of things not revealed yet we may modestly enquire whether or not Christ doth some times expresse His desires albeit He doth not now bow the knee and extend the hand as (c) Calv. in Rom. 8.34 Calvin speaketh yet why should it seem to be inconsistent with His glory to interpose words in behalf of His aflicted
members I do not think that in heaven there will be no use of the (d) Vid. Paraeum in locum tongue the Scripture seemeth to imply the contrary Rev. 15.3 and 14.3 and 7.9 10. and 5.9 c. Not that with Hymeneus and Philetus 2 Tim. 2.18 I did think that the (e) Cajetan in 2. Tim. 2.18 Si novissemus istos sicut neverat illos Timotheus intelligeremus de qua secta Paulus loquitur yet it seemeth certain that they denyed any further resurrection resurrection is past already or that the spirits of just men made (f) Heb. 12.23 perfect had tongues and bodily organs wherewith they praise God or that these things were not represented to John in a vision but because that form of representation doth import 1. That the Angels and Saints in heaven do rejoyce when it goeth well with the Church And 2. that they expresse their joy by praising God in that way and manner that agreeth and is sutable to their nature and condition which though it be performed by the will and understanding yet well deserveth the name of a (g) Hence in the Schools this kind of expression is called a Speech vide Scholasticos de loquela Angelorum Song for God stands not in need of words and outward symbols Yea and 3. in that mention is made of singing speaking yea and crying and that with a loud voyce it would appear that thereby is insinuated that if these blessed spirits had tongues they would imploy them in praising of God and that after the resurrection both soul and body in their own way and capacity shall joyn and be imployed in that blessed work and if our exalted Saviour in any case imploy His tongue to speak will He not can we imagine that He will not bestow one word for His afflicted members that for those whom He so dearly loveth as to (h) Rev. 1.5 wash them in his own blood He shall not once open His mouth I think none will scruple to say that Christ as man doth truly and formally praise God and though they do not make mention of His words yet they do not deny or exclude them and I know no reason either why we should scruple to say that He doth as truly and formally though not in such a (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nazianz. orat 2. de filic servil way as while He was on earth pray Amongst the reformed Divines I have perused (k) D. Hammond on Rom. 8.26 34. D. Hamond and M. Neuton and M. Goodwin have expressed themselves most clearly in this point the first affirming that Christ doth really pray for us and joyn His Prayers with ours c. but Mr. Neuton more fully we have saith this (l) M. Newton on Ioh. 17.10 pag. 268. reverend Author an Advocat in Court who continually hears at hand on all occasions to (m) Postulat tum factomon strando signa passionis tum merito offerendo pietatem qua passus est Cajetan in Heb. 7.25 shew his father all his wounds and all his scars all the prints and all the marks of his bitter bloody sufferings ah Father may he say when there is any thing in agitation for his people remember what I have endured for them in this flesh of mine what I have suffered for them in this body here before thee look upon these wounds and scars and for my sake be gracious to them do not deny them their petitions do not reject them for their un-allowed and bewailed imperfections And Mr. (n) M. T. Goodwin triumph of faith from Sect. 5. chap. 6. Inter pontistcios vid. Valent in 3. q. 21. p. 1. as 3. Swarez Tom. 4. de incar disp 45. sect 2. de statu rel tract 4. lib. 1. de or cap. 10. Sect. 15. Tolet. Maldon in 16. Ioh. Goodwin saith that Christs Intercession is most properly and truly such But you will say when doth He thus pray for His servants we cannot imagine that our blessed Lord doth alwayes pour out vocall Prayers and though that were granted yet He having so many servants exercised with so many tryalls and standing in need of so many mercies what ground may such a supplicant say have I to beleive that my Saviour is now saying to the Father Lord be gracious to such a poor one Ans 1. Such as will thus object do seem to lay too much weight upon that which we only propounded in a problematick way Albeit some weak Saints who are much affected with sensible demonstrations of Christs love and care may draw some comfort from His words yet it is a grosse mistake to think that mentall prayer doth not as well prevail with God or that our Saviour would be lesse mindfull of and compassionat towards His people though He did not pour out words in their behalf There is no question amongst the godly and orthodox concerning Christs bowells and care nor concerning the acceptance and successe of Christs Intercession however it be performed but only concerning the manner and way that is most sutable to His glory and exaltation and as to that there is some diversity of opinions Yet 2. this objection will also have place against Christs willing and desiring which I think should not be questioned as well as against His words and the expressing of those desires for though the mind and will be more active and comprehensive then that the tongue can follow and expresse all the thoughts and purposes that are there yet Christs humane will being of a finite capacity though advanced to the greatest height of Glory and Majestie that the creature is capable of it cannot at once by so many distinct and particular acts be conversant about all the severall cases of the Saints on earth and so cannot offer up a particular desire for every Saint in every condition And thus for compleating the comfort of believers under their severall tryalls and exigences we must look up to the divine Nature and rest (o) Ps 57 1. securely under the shadow of our blessed Mediator who is God and man and in this (p) D. Tilen synt part 2. disp 10. sect 16. omnium hominum preces audire addit ille offerre divinae in pontlfice nostro naturae opem desiderat passim tamen hac ipsa thesi no tatadocet Christum ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro nobis interpellare vid. thes 12. 20 disp 12. thes 34. System Opis disp 20. D. Tilen hath hit right when he saith that it requires the help of the divine Nature at once to hear the Prayers of all the Saints on earth but in that he affirmeth the divine Nature to interceed for us and to present our Prayers we cannot joyn with him for the reasons brought against the holy Spirits intercession Can Prayer be separated from religious adoration and can (q) Vid. Thom. 2 2. quaest 81. art 3. ad 1. quaest 84. art 1. ad
3. one person of the blessed Trinity invocat or be invocated without the other two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Greg. Nazianzen Orat. 37. And to whom shall the second person of the blessed Trinity present our prayers if not to Himself and with whom shall He interceed if not with himselfe which were grosse once to imagine and to what purpose who can shew It s true Christ as man doth adore and invocat the whole Trinity and as God He doth as truly as the Father and holy Ghost (r) Ex hoc enim rogat quo minor est patre quo vero ej aequalis est exaudit cum patre August lib 1. de Trinitat cap 10. hear and (s) Unlesse we say with Franciscus a S. Clara in his exposition of the English Confession that the God-head and not the persons formally and as such but only as they are identified with the God-head are the proper and formal object of worship doctores inquitille loc cit communiter ipsis personis divinis praecise sumptis sub ratione formali constitutiva personaruâ— quae est relatio negant subesse terminum formalem adorationis sed hoc deitati sâ—lum primo compesit relationibus autem prout identificantur cum essentia c. answer the distinction and infinit distance of Natures in the Mediator being a sufficient plea against all the cavils that carnall reason can suggest to the contrary But that we may speak to the objection the infinit knowledge of the divine Nature in the Redeemer is a sweet ground of consolation to all that come unto Him for thus our blessed Mediator must know all our wants whereupon must follow an unconceivable communication and manifestation thereof to the humane Nature to which the divine is personally united So that though the man-Christ be not omniscient as some Lutheran Divines do imagine yet He is multiscient and albeit the glasse of the Trinity in which the Saints in glory do see here what is done on earth be a popish dream yet the humane Nature of Christ being personally united to the God-head doth from thence by reall communication receive and alwayes hath a perfect knowledge of the conditions of his members and of their particular needs and straits for as man He is touched with the feeling of our infirmities Heb. 4.15 and so He must know them yea while on earth and in the state of His humiliation he had such an measure of knowledge that none needed to testifie to Him of man for He knew all men and what was in man Joh. 2.24 25. But yet the main pillar of our confidence must be 1. His divine and infinit omniscience 2. The pryce he hath payed His satisfying the justice of God And thus 3. the cry of His blood which doth answer every case and condition of all the Saints there is not a petition thou canst put up but Christs blood doth and thus himself may be said to joyn with thee and say Lord hearken to that poor soul for whose sake my blood was shed deny not to it what I have purchased for it And though this voyce and intercession be metaphoricall yet it is reall and most prevailing though thus rather the Sacrifice then the Priest doth interceed yet it is the basis and ground it is the foundation and the meritorious cause of the prevalency of the other that proper and formall intercession And thus Christ alwayes in all cases and for every one of his servants doth cry and God alwayes hearkneth and doth answer that cry The Lord did hear the cry of Abels blood from the ground Gen. 4.10.11 He heard the cry of blood Of 1. a mear man 2. Of a sinner though evangelically righteous 3. From the ground 4. Pleading for vengenance against the murderer And shall he not hear the cry of his blood who was 1. His (t) Zech. 13.7 fellow who 2. knew no sin and which 3. is now in heaven and which 4. pleadeth for mercy in which the Lord so much delighteth and that upon the account of satisfied justice The cry of blood is very loud though it were the blood of a slave how much more the blood of the only begotten Son of God And thus 4. This is the fourth ground of consolation His appearing in heaven and following the cry of his blood shed on earth His appearing before the judge in that body that was killed and thus (u) Sic Gerhard alii quos citat Harm de resur Cap. 9. sic Cajet in Rom. 8.3 facto inquit monstrando signa passiouis c. some do think that the scars of his wounds do now and shall for ever remain and that these are no blemishes nor imperfections but triumphant monuments of His viâ—tory over the devil of his unconceivable love towards lost man and so many witnesses and Advocats to plead for his aflicted members O! saith (x) Cicatrices Christi sunt lucidiores pulchriores solis radiis Chrysost apud Gerh. loc cit Chrysostom the prints of his wounds are more beautifull and resplendent then the beams of the Sun And as to his proper and formall yea and vocall intercession as while on earth he did pray for his followers and (y) Joh. 1. â—4 16 promiseth to pray for them in some particular cases and speciall exigencies and for some particular mercy to some particular (z) Luk. 22 32. persons so while in heaven he may upon such and such occasions interpose for his people Though we cannot exactly discover nor particularly and peremptorily determine what Christ saith and doth in heaven for us yet by reflecting on the copy and samplar of his intercession which is registrat in the word we may conjecture what he doth there and though we should only say that Christ in the generall did interceed by a verball and outward expression of his desire for his people though there be no ground for such a limitation but much to the contrary yet were not this very comfortable albeit in his solemn farewell Prayer Joh. 17. He did not put up any particular petition for any one of the disciples but in the generall did interceed for all the eleven yea and for all these who to the end of the world were to believe through the gospel they were to preach v. 20. Yet the disciples were no lesse refreshed and benefited thereby then if severally he had prayed for every one of them The Lord well knows the meaning of Christs Prayers and will in return to them make an application to every one as their need requireth and he will no lesse hear and answer Christ Praying for all his members then if he only prayed for one of them O! then lift up your heads and shout for joy all you disconsolated ones Joseph your brother liveth Gen. 47.1 Joh. 14.2 Gen. 41.40 42. Mat. 28.18 he hath moyen in court ye shall not starve he will provide for you the best of the land the good land of Goshen he
Saviour But that desire to have the cup of his sufferings to passe from him had been thus contrary to c. 5. Christ did most earnestly thirst after this cup. With (n) It s an Hebrew manner of Speech expressing his carnest and longing desire to fulfill the will of his Father c. English Divines on the place Nam qui vult antecedens vult etiam consequens desire he desired it Luke 22.15 He was as it were straitned and pained till he drank it such a longing desire had he after it Luke 12.50 And how resolutely doth he encounter and meet it Mat. 26.46 Iohn 18.4 And would he then pray contrary to the desire of his own heart and thus act contrary to what he prayed for 6. Whatever men who know not the mind of God nor what is good and expedient hic nunc may do or pray in reference to their sufferings yet to say that our blessed Lord who knew that he must (o) Luke 24.26 suffer and then enter into his glory would pray against his suffering is not very probable 7. Will any wise man ask a thing upon a condition that he knoweth to be impossible and is it not all one as to ask a thing that is in it self impossible It were no lesse ridiculous to desire that we might flee if we had wings then to desire wings whereby we may flee And if any man to shew his affection to such a thing did make use of such words as might import a present desire yet there is none but would allow to him so much candor as to interpret his words as expressing what he would do viz. if the condition were placed or possible at least and would not think him to be so foolish as to ask upon a condition he knows to be impossible Yea 8. Supposing that both these (p) Non fuisse in Christo contrarietatem voluntatum conatur Thom. ostendere 3. part quaest 18. art 6. sed ratio quam adfert frivolaest juxtaeam enim sequitur non esse contrarietatem voluntatum in nobis rectius Dionys Carthus hune nodum solvit in 3. sent dist 17. quaest 1. quem vide desires were expressed by way of prayer and petition yet it may appear from what we are to say part 4. concerning the sense of conditional petitions that Christ did truly and properly desire that he might drink that cup and that he did not either desire or pray that that cup might passe from him and thus we may conceive the meaning of the words to be this O Father if it were possible if it might stand with thy glory and the salvation of man for he is not speaking in reference to Gods power or of the possibility of the thing simply considered I wouldà desire to be freed from this cup which innocent nature according to it 's innate propension and sinless appetite after self-being and preservation so much abhorreth and must needs abominat But yet since I know that it is not thus possible but that thy glory in the salvation of man doth call for my suffering this is it that I do desire and do pray for that thy will may be done and that I may drink this bitter cup And can we imagine that the thoughts and desires of Christs heart were not the same then which they were a little after Ioh. 18.11 O! How pathetically there doth he reject such a desire For saith he the cup which my Father hath given me shall I not drink it And how doth he abominat such a desire flowing from Peter and how smartly doth he take him up Get thee behind me Sathan Mat. 16.22 23. And can we think that Christ would harbour such a (n) Musculus in Joh. 12.27 Petitionem carnis Dominus ipse confestim corrigit servato me exbâc horâ est vox carnis non spiritus Calvin in loc dicit Christum votum illud subitò sibielapsum statimcorrigere castigare Nolo cum Bellarm haec verba nimium exagitare modus tamen loquendi mihi non placet quamvis Paraeus pharmacum adhibeat distinguendo inter correctionem Logitam Ethicam Rhetoricam vid. Par. in Mat. 26. Udalricum apud Dion Carthus loc cit ubi etiam de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi desire in himself and offer it up in prayer which in Peter he calleth Sathans motion But you will say doth not Christ in his prayer propound this desire Ans Every thing spoken in Prayer is not askt neither doth it belong to the matter and object of petition but may be brought by way of narration meditation motive c. 9. What if it were said that the first words of this prayer as that of the afflicted Ps 102. from v 3. to 12. do rather contain a complaint then a petition as if he had said O Father how doth nature abhor this cup and if I would give way to it's complaint and did not reflect on the glorious ends of my suffering I could not but desire that this cup might pass from me but I will not entertain such a motion for I heartily acquiesce in thy will and holy appointment and this is it that I do indeed desire and pray for that thy will may be done 10. But we have too long digressed in speaking to the matter of this prayer by way of enquiry for we purpose not we need not now peremptorily determine let us only add some two or three words 1. Some may perhaps think that Christ looking upon his sufferings in themselves and abstractively without reference to the end he could not but (o) Desiderium voluntaetis naturalis non deliberativae dici poterit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. hanc dist apud Tho. 3. part quast 181. art 3. abhor them and why might he not give way to such an apprehension that rhe bitterness thereof might be a part of his suffering and thus put up a conditional prayer against them not that absolutely all things being considered or relatively as they were a mean to such a glorious end he did not desire them but meerly to shew the reality and greatness of his sufferings in themselves and to leave an (p) Ratio quae petitionem proposuit nolebat ut boc impleretur sed ad instructionem nostram volebat demonstrare nobis suam voluntatem naturalem motum sensualitatis quem sicut hom o habebat Thom. 3. part quaest 21. art 4. ad 1. example to us how we should carry under our tryals viz. that though we may be sensible of them and may complain of them yet with submission and a perfect resignation of our selves to Gods will and disposing especially since it is certain that Christ did many things for to be our copy and example Thus he did (q) Not only to be au evidence that he was sent of God and did that miracle in his strength but also to teach the Apostlesto praise God when he
wrought any miracle by them praise God Ioh. 11.41 42. and why might he not also upon this account here pray to God 2. saith (r) Gerhard harm de pas cap. 2. pag. mihi 107 Christi voluntasvel refertur circa se velsupra se c. Gerhard Christs will did either look to what was about him viz. the wrath of an angry Judge his bitter sufferings c. And thus he desireth that the cup might passe from him Or 2. He did look to the counsel of his Father and the fruit of his sufferings and thus he submitteth 3. Others may think that Christ did not simply deprecat the cup but that it might quickly passe ut post breve certamen as (Å¿) Calv. in Heb. 5.7 Vid. conjecturam Hilarii apud Lombard 3. sent dist 17. Thom. 3. part quaest 21. art 4 ad 1. Origenis Ambros Hieron Basilii apud Gerhard har de pas cap. 2. Calvin speaketh triumphum ageret 4. Some may conceive that by the cup he did not understand the cup of his bodily and sensible sufferings but the spiritual cup of desertion of which also he complained on the crosse while he cryed out My God my God why hast thou forsaken me and though he did not simply pray against all soul-trouble as knowing that to be a necessary part of our ransome yet might he not pray against the extreamity of it and that some measure and degree of it might be with-held c. But whatever was the object of Christs prayer we need not doubt of it's acceptance and success I know thou alwayes hearest me Ioh. 11.42 And the Apostle speaking indefinitly of the prayers which he offered up in the dayes of his flesh but more especially of his prayers in the time of his suffering testifieth that he was (t) Quod volebat obtinuit ut è mortis doloribus victor emergeret Calv. in Heb. 5.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exsuo mem Calvin pro suâ pietate Castaliv pro reverentia Eâ—asm See Calvin and Beza their interpretation defended against the Rhemists by Dr. Fulk on the place ex metu ait Beza in loc suisse confirmatum ut omnem pavorem mortis deposuerit vid. loc heard there was none of his prayers that were rejected Heb. 5.7 2. There is none can imagine that Christ did (u) Neque tamen diel potest filius à Patre non penitus exauditus ut qui liberationem à morte non nisi â—â—â—itâ conditione petierit Beza ibid. absolutely pray that that cup might passe from him and the condition upon which he may be said to have askt not being placed he cannot be said to be refused since he only upon that condition did ask And 3. If these words let this cup passe contain a prayer yet it is none of his (x) See this distinction though applyed to another purpose brought by Doctor Twisse against Arminius vind lib. 1 part 2 sect 23. pag. 23. and at length prosecuted against Corvin digr 7. pag. 237. alia est oratio instituta à Christo ex officio bomin is privati alia ex officio Mediatoris c. mediatory prayers put up for his ransomed ones and therefore though we did suppose that Christ was not heard in that which he askt 1. Conditionally 3. For himself Yet there were no ground to fear that what he asketh absolutely and to others by vertue of his own purchase that he will or can be refused You will say did not Christ thus pray for them who crucified him Luk. 23.34 He prayed that the Father would forgive them and yet how few of them were pardoned and converted Ans 1. with (y) Thom 3. part quaest 21. art 4. ad 2. Dominus oravit pro his solum qui erant praedestinati Non oravit Christus promiscuè pro omnibus c. Calv. in loc Thomas that Christ did not pray for all those who had a hand in his death but only for the Elect amongst them 2. Though we would (z) That such a supposition is not improbable shall appear Ch. 7. Sect. 3. suppose that our blessed Lord while he was breathing out his last words did put up a Prayer for his cruell enemies yet it will not follow that he can be denied any thing which as Mediator he asks for his people for whom he shed his blood It s certain Christ did many things for our example and to be a pattern for us and if thus he prayed for all his persecutors that prayer was not Mediatory but exemplar and that Christ in his suffering did so carry as to leave us an example the Apostle testifieth 1 Pet. 2.21 He then left us an example that we should follow his steps And accordingly the saints have lookt on this copy Stephen Act. 7.60 and James the brother of our Lord who as (a) Hierom lib. de scriptorâ— eccbesiaft Jerom witnesseth when he was cast from the pinacle of the temple did pray for pardon to the murtherers saying Lord forgive them for they know not what they do We will not multiply trifling objections but that which seemeth mainly to prevail with some (b) Quos citat sequitur Becan loc cit quaest 4. Schoolmen is because that all power in heaven and in earth is given unto him Mat. 28. ver 18. Wherefore should he then in the exercise of that power run to the Father and by prayer ask as it were a new licence There is no man who of himself may not uti suâ potestate use the power that is put in his hands Hence they conclude that Christ doth not truly expresly and properly pray but only improperly and in some sense virtualiter interpretativè Ans The Lord doth not so give and communicate power and authority to any creature yea not to the man Christ Jesus as one creature giveth to another for he still retaineth and keeps his own propriety and right and must therefore be acknowledged to be the principal owner and Lord and therefore it cannot derogate from Christs gift that in the exercise of his power he by prayer and intercession acknowledge his dependance on the Father and why may he not observe the same method in governing whereby he came to and was put in possession of the government Though he was a son and heir yet he must ask a possession Ps 2. ver 7 8 Why may not he who did ask before he got also ask before he give and let out and that it is so he hath once and again told us for our comfort and this objection cannot prove the contrary but rather holds out a notable ground of encouragement to all those who run unto this our faithful and mercifull high Priest who ever liveth to make intercession that since he hath such moyen in heaven since all power is put in his hands therefore will nothing be denyed to him nor to them who ask in his name according to that sweet and ample promise Joh. 14.13 14.
Apud Swar in 2.2 tract 4. lib. 1. de or cop 11. Sect. 9. Alensis will have them not only to pray for what they want but also for what they have that their happiness may be continued with them And the common opinion amongst them though it be not so gross yet it hath a most fabulous foundation viz. that the (k) Vid. Swar loc cit Sect. 11. Saints in glory as to the measure degree and increase of their happiness are yet as it were on the way and are subject to some mutation and thus are capable of a farther measure of happiness which they do pray for and for all the means whereby this their accidental happiness as they call it may be promoved We will not digress to confute that conceit and to shew that after (l) Heb. 9.27 Eccles 11.3 1 Cor. 9.24.25 1 Tim 4.7 8. Rom. 2 6. c. Joh. 9.4 death we are judged and stated into an unalterable condition that the tree must ly as and where it falleth that this day of our life is the time we have to run the race to fight the good fight and that with our dayes we must finish our course that we must be judged according to the deeds done in the body after the night of death cometh no man can work any more the long day of eternity is for wearing and not for purchasing the crown or any pearl to be added to it And why should I prove what the Lord by a voice from heaven hath attested that these who die in the Lord are blessed and that their works done on earth do follow them but in heaven they rest from their labours Rev. 13.14 I did think that heaven was our home and (m) Heb. 4.9 10. resting place and if after the Saints be come thither they be yet in viâ I would ask when they shall come to their journeys end For I see no reason why unto all eternity they may not alwaies be panting after and endeavouring for some new addition to their happiness according to their principles who plead for this accidental felicity to which they ascribe so great a latitude for if after the crown is put on their head it be lyable to so many changes I know not when it wall be so fixed that it will suffer no new alteration and addition If the particular (n) Quod enim in die judicii futurum est omnibus hoc in singulis die mortis impletur Hieronym in Joel cap. 2. judgment after death doth not state us into an unchangable condition why should the generall Judgment do it 2. As for Alensis his (o) Yet Medina his conceit is more grosse who affirmeth that neither Gods Word nor works can be a ground of confidence Deus potestatem suam non alligavit Scripturis promissis quae in Scriptura continentur Jo. Med. cod de orat quaest 6. But of this more part 2. and part 4. where we shall hear Mendoza though a Papist blush at such abominable doctrine conjecture it doth suppose that the Saints shall never be secure of their happiness which they enjoy and that we shall be still under the Ordinances and that we must use the means after we have attained the end that the state of glory is alterable and the sentence of the great Judge revocable 3. As to Thomas his opinion it is more probable but the souls in glory being so fully satisfied with the beatifieal vision and fruition of God they can have no anxiety fear unquietness or dissatisfaction with their present condition and though their bodies be in the dust and they may be said to long for the consummation of their happiness in the rising again of their bodies and their partaking according to their capacity of the Crown of felicity yet since they are sure that the day of Coronation when both soul and body being united shall be filled with glory is approaching it may be questioned whether or not they pour out these longings and desires prayer-wayes to God For they being now above Ordinances and faith being changed into vision and hope into fruition it seemeth most agreeable to that state that prayers also should be changed into continual praises As for that place Rev. 6.9 10. which is mainly urged for their praying for the consummation of their happiness albeit the prayer there mentioned is intended against their persecutors and only in the return made ver 11. there is a word which may aime at the Resurrection which though it be there promised by God yet it was not askt by them and it is mentioned there rather to design the period of time and date of the return of their prayer then as a part of it I do not deny that some of our (p) As Diodat on the place and Seb. Mayer apud Marlorat in loc c. But M. Thomas Goodwin loc cit sect 5. ch 7. pag. 109. speaketh most expresly affirming that this is not spoken metaphorically of them but truly done by them that not only their blood but themselves did cry Divines do seem to say that it is a proper prayer yet we rather think with Tironius whom Ribera on that place citeth and though a Papist doth not reject that the souls of them who were slain for the Word are there said to cry for vengeance on persecutors not that they did truly and properly pour out any such complaint against them unto whom while on earth they prayed for mercy and pardon but that their sufferings and their blood like (q) Heb. 21.24 Thus also the English Divines and Dr. Hamond interpret the place and Mr. Durham and Da. Paraeus grant that here is an allusion to the cry of Abels blood Heb. 12.24 Abels did cry against â—â—e murtherers and such as succeeded to them in their cruelty and persecution As for the souls in hell they are to come to their as it is said of Judas Act. 1.25 that he went to his own place that place of torment of weeping and gnashing of teeth that place of dispair cursing and blasphemie and so cannot be a place of hope supplication and prayer they know how false that fancy is which commonly is ascribed to (r) Mr. Rosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sect 7. quaest 22. pag. mihi 202. à Castro adver haer lib. 8. de inf 2. haer pag. mihi 620. August de haeres cap. 43. But it s though that Origens writings have been miser ably corrupted by hereticks Origen and that they shall never come out of that prison untill they have (Å¿) Luk. 12.59 Mat. 5.26 payed the very last farthing and they not being solvendo and never able to satisfie for the least offence but must still contract new debt therefore can conceive no ground of hope that ever they shall escape and thus in dispair they continually belch out cursings and blasphemies We do indeed read of a conference between a rich man in hell and Abraham Luk. 16.24 c.
Where Dives bemoaneth his sad condition unto Abraham but dare not look up to God and present his supplications unto him But it was for no purpose to him to run to the empty Cistern after the fountain was stopped its folly to run to the Saints for help when the Lord himself doth hide his face And the scope of this parable so it s conceived to be rather then a History is to show how hopelesse and remedilesse the condition of the damned is and that they need not look either to God or man for help and relief You will say Obj. Is it not their duty to call upon God are they not as his creatures obliged to worship him Ans Their prison and bonds cannot discharge them of that debt Ans Every part of immediate worship should rather be considered as the creatures priviledge then duty though Subjects must wait upon their King yet they may not approach the Throne without a call Whosoever whether man or woman did thus come unto Ahasuerus into the inner Court he must die none was to be spared but he to whom the King held forth the golden Scepter Esth 4.11 And now the damned are (t) Luk. 3.17 chaffs and God to them is a (u) Heb. 12.29 consuming fire and he hath told them he will never stretch forth the golden Scepter to them and therefore they may not they dare not draw nigh to him they have lost that priviledge and prayer can be no more a mean to them of good whatever may be said of it under some subtile abstraction and the naked consideration of it as a duty which they little mind or regard and therefore the very thoughts of a communion with God and drawing nigh to him in any Ordinance must be a torment and abhorring unto them and though they may not yet it leaves not off to be their sin that they do not draw nigh to God because through their own fault they have brought upon themselves that cursed incapacity which now is (x) Peccatum paena peccati both their sin and their misery You will say did not the devil pray to God Obj. and ask a licence to plague Job Job 1.11 and 2.5 And did not the devils beseech Christ to suffer them to enter into the herd of Swine Ans Mat. 8.31 Ans It s one thing to (y) Petitio est quid communius quas◠genus precationis unde recte Swarez loc cit lib. 1. cap 2. sect 10 In hâc vero materiâ inquit oratio sumitur pro specie quâdam perfectissimae petitionis quae religiosa fit ad cultum Dei pertineat ideo per petitionem tanquam per genus definitur ask from God another thing to pray unto him though he who prayeth must ask yet every sort of asking is not a prayer unless it be a religious asking by way of adoration and worship it is a religious offering up of our desires to God as a part of that homage and service we owe to him and that thereby he might be glorified But Sathan did not thus ask from God whose worship and service he abhorreth and whom in all his wayes he laboureth to dishonour and therefore he cannot be said to pray unto him whatever he may ask from him Though Papists dare (z) Cum Thom. 2.2 quaest 83. art 3. dispute yet none of them are so impudent as to deny that Oratio est actus Religionis and that it doth import a religious adoration of God If you enquire how Sathan dare ask any thing of God whom he laboureth to dishonour in all his wayes Ans Though Sathan be already sentenced and sent to prison yet that sentence will not be fully executed as to his torment and confinement till the great and generall Judgment and therefore though now he be in everlasting chains of darknesse yet he is said to be reserved unto the Judgment of the great day Jud. ver 8. And therefore during this time of hard reprivall some links of this chain are now and then loosed and this (a) Rev. 20.7 3. prisoner is permitted to ascend out of the bottomlesse pit as an executioner of Gods wrath to deceive insnare and plague a wicked secure and rebellious world and he thirsting after mans ruin and misery and the dishonour of God may be permitted to ask a licence to plague sinners and to chastise the godly though he intend their ruin And the Lord in wrath to him and the vessells of wrath and for the tryall of his servants may give to him as his Lictor and Officer a commission and grant his desire and yet make his work become a (b) Some think that Sathans torment shall be the greater the moe be bringeth to hell and thus in some respect they are yet Viators and are reserved unto an additional sentence snare to himself and in that great day reckon with him for all his snares and temptations laid before the sons of men O! ye who are yet in the land of the living and under the use of the means when ye consider the case of the devils and damned praise God that your case is not as hopelesse and irrecoverable as theirs that the door is not yet shut upon you that ye may draw nigh to God that the King is yet on the Throne of mercy stretching out the golden Scepter unto you so that you need not fear to approach and present your supplications unto him O! Be of good courage may I say as they unto blind Bartimeus Mark 10.26 rise he calleth thee and if thou answer his call he will not he cannot in (c) Joh. 6.37 any wayes reject thee O! But take heed that thou mispend not and squander away the market day What knowest thou O man how soon thy glasse may be turned it may now be the evening of thy day O! then run that night surprize thee not O! run to the King for a pardon before this short day of thy reprivall be past I have read of one who being askt why he prayed so much O said he I must die O! remember this all ye that forget God that forget your selves and do not consider what ye have lying at the stake if you do not present your supplications to the King while he holds forth the golden Scepter unto you if thou make not thy peace with him whom thou hast provoked while thou art in the way thou wilt be sent to the prison from which there is no out-coming Mat. 5.25 26. Oh! draw nigh to God in time and consider your wayes before he come against you as an enemy to tear you in pieces when there will be none to deliver you Psal 50.22.15 Though ye would then cry to him it would be to no purpose he will laugh at your calamity and mock when your fear cometh as desolation and your destruction as a whirle-wind Prov 1.26 27. Though thou wouldst howl to God to all eternity though
deal with him as he did Adonijah he will not tear thy supplication and make it a dittay against thee for taking away thy life only beware of Adonijah his heart do not design treason as its thought he did while thou presents thy desire tâ— the King if then thou wouldst ask what course thou shouldst take that thou mightest be saved I would tender thee no better advice then Peter did to Simon the Sorcerer while he was yet in the gall of bitterness and bond of iniquity Act. 8.23 22. repent of thy wickedness and pray God if perhaps the thoughts of thy heart may be forgiven thee And to presse this so necessary advice and exhortation let us brieflly by way of motive and encouragement hold forth some grounds which may serve as so many arguments to vindicate the point from the Antimonian dream 1. What ground hast thou to entertain the least scruple concerning thy duty to pray to God and bemoan thy condition to him to perform this part of worship which not only thy indigence but also his honour calls for at thy hands what seest thou what do Antimonians hold forth unto thee for taking off the tye and obligation which thy condition and dependance thy wants and fears and Gods law written in thy heart and in the Scriptures doth lay upon thee Can thy former wickedness make thee now a Libertine can it pull out thy shoulders from under the yoke 2. Thou being convinced of thy duty wilt thou ask whether thou mayest perform it or not There can hardly be a clearer contradiction imagined then to say its my duty to pray and yet I may not I ought not to pray I am infinitly obliged to do and yet I should not do for what call ye duty but that which we are obliged to do Was there ever such a subtile notion as to abstract duty from the obligation to do Or can there be a more unreasonable fancy then to say that these who are under the means may not use them true it is that after death the case is altered thou art no more under the means neither doth the King call and invite thee to come but yet even then if he would hold forth the golden Scepter to the damned as now he doth to the unconverted they were obliged to draw nigh the Throne 3. Art thou not convinced that grace is lovely and desirable and from whom canst thou desire it but from God and that 's to pray for what is prayer but an offering up of our desires to God 4. For thy warrant thou hast the command of God again and again repeated in the Word 5. Many sad threatnings denounced against kingdoms families and persons that will not call upon God 6. Thou hast seen heard and mayest read of many judgments temporal and spiritual poured out upon such as did not call upon him 7. We may with the Apostle in another case 1 Cor. 11.14 appeal to nature it self doth it not teach him that is in misery to cry to him who is able to help and relieve and to intreat him whom he hath wronged and off nded to pardon and forgive Thus the light of nature discovereth this duty to Pagans and as with a double cord bindeth it unto thee who also hast the light of the Word pointing out that way to thy feet 8. Several talents bestowed on thee for this effect do call to thee to improve them What hast thou not some natural power and ability to desire and expresse though not in a spititual and saving way thy desires to God 9. Doth not thy conscience draw thee to the Throne Doth it not accuse and challenge thee when thou omittest this necessary and as I may call it natural duty 10. Hast thou not many wants fears c. and what do all these say unto thee but O! run to the Throne for a supply and remedy 11. The greatness of the priviledge that thou mayest approach the great King doth call upon thee to impâ—ove it together with the great benefits which thereby may be purchased Yea 12. though there were no other income then the present effect which usually it hath on the heart to enlarge fit and in some measure dispose it for becoming a temple for the holy Ghost and to be a fit room to receive and welcome the King with all his train of attendant graces which are the harbingers of glory nay it is not only a disposition but a beginning of the saving work prayer if serious is a turning of the heart to God it s a spiritual and converting motion of the soul it s the first breathing of the new creature desire of grace say Divines is grace Certainly if it be effectual and resolute it must be so and desire is the life of prayer and without it there is no prayer so that such as forbid the unregenerate to pray do disswade them to be converted and turn to God or begin the saving work of grace prayer is not only a converting ordinance but also the first breathing of the converted not only a mean but also a part and the first fruit of conversion 13. The doleful and sad consequents that must follow the contempt of this promising remedy the King ere it be long will tear these proud rebels in pieces who would not submit and supplicate him for a pardon 14. The great advantage that may be expected that probability if not certainty of successe that God will fulfill thy desire may as a strong cord draw thee nigh to God thou hast not one but many encouragements to excite and set thee a work 1. Gods bowels opened in the Ordinances and his arms stretched forth to embrace thee 2. His call and invitation his counsel entreaties requests expostulations c. together with his solemn protestation that he delights not in the sinners ruine but rather that he would draw nigh to him that he might live while the King inviteth the traitor to come and seek his pardon what should discourage him 3. His Ordinance and appointment in making prayer a mean for that end they who teach that sinners cannot expect a blessing on their offering up their desires to God do say yea though we did abstract from his fidelity in fulfilling his promises that God hath appointed that Ordinance in vain 4. His stirring up the heart and filling it though by a common work of the spirit with such desires and purposes as are fit materials of prayer do say that if we will improve that season the Lord purposeth not to send us away empty he will not be wanting to promove what good he begins to work in us till we resist his spirit and first draw off and lye by and thus stifle the new birth in its conception 5. God's satisfying the natural appetite of inanimate creatures and fulfilling the sensual desires of the brutes and brutish requests of sensual men when selfish Ahabs have opened their mouths for outward mercies and deliverances he hath filled them
up and what crop could then be expected from that stony ground Thou mayest indeed make some steps towards the right way and yet weary and sit up long ere thou come to it but canst thou tell me the man who took this course and constantly pursued it who continued instant in prayer and met with a repulse Let Antimonians then bark and declaim against duties and the use of the means God hath appointed yet rest thou on Gods Word who hath said (h) Mat. 7.7 ask and it shall be given you whoever thou art thou art not excluded unlesse by refusing to perform the condition thou exclude thy self seek and ye shall find knock and it shall be opened unto you But what ground of hope and expectation can these Seducers hold out unto thee if thou wilt not ask I know not Though the Lord hath been (i) Isa 65.2 found of them that sought him not yet there is none found of him whom he stirreth not up to ask so that if thou do not ask thou shalt never receive there is (k) I speak of the adult the Lord hath a way unknown to us for saving young ones none in heaven who were not supplicants on earth But Ah! though none of you do seruple concerning your duty and though you think your labour would not be lost yet how many of you are practical Antimonians though all of you abominate their doctrine yet too many of you make it the rule whereby ye walk ye will not speak against prayer yet whoever heard your voice in prayer except in a customary formal way ye will not condemn them who pray and yet will rather damn your own souls then pray ye dow not away with the doctrine of deluded sectaries and yet ye dance as their pipe playeth What is said of hereticks Tit. 3.11 may well be applied to such Atheists they are self-condemned they are (l) Rom. 2.1 unexcusable in judging Antimonians while they walk according to the rule they set before them I have too long insisted on this point But my main aim was to hold out a caveat for preventing this practical Antinomianisme which accompanieth an Orthodox profession and I will say no more now to the speculative Antimonians these wretched opiniators after I have mentioned their cruelty not only to the wicked in shutting the door on them but also to the Saints in excluding or as we may call it excommunicating them from this solemn and soul-comforting Ordinance yea then when they stand most in need of consolation to wit in their sad nights of desertion when neither sun nor moon doth shine upon them when the Lord withdraws the refreshing beams of his countenance and the sealing and witnessing testimony of his Spirit that (m) Job 29.3 candle of the almighty whereby we might be guided and encouraged in the greatest darkness occasioned by the ecclipse of creature-comforts when they are thus as it were hopelesse and helplesse when they cannot see to read their names written in the book of life nor discerne any seal at their charter and thus are in hazard to draw sad conclusions against themselves O! then must these (n) see Ephr. Pagit loc cit miserable comforters say to these children of light while they are thus walking in darknesse beware that ye draw not nigh to God since ye are not assured of your adoption and reconciliation for if ye have the least jealousie and suspicion the least scruple and doubt concerning his love ye may provok him to become a consuming fire unto you if you should draw nigh to him nay say they these legall terrors and spirit of bondage and the want of assurance do not only evidence some present distemper and fit of unbeliefe but also the want and absence of faith and therefore those doubters must be enrolled with unbeleevers and such must be (o) See Pagit loc cit legall preachers who exhort either the one or the other to pray CHAP. VI. Of the object to which we should direct our Prayers Whosoever calleth upon the Name of the Lord shall be saved Rom. 10. v. 13. How shall they call on him in whom they have not believed v. 14. 1. We will shew to whom we may and should direct our prayers 2. To whom we may not bow the knee not to Saints or angels nor to any other creature and accordingly this Chapter may be divided in two parts Sect. 1. To whom should we pray NOt only 1. the word of God and 2. the practice of all the saints but 3. the very light of nature these reliques of sound reason yet abiding in corrupt man and 4. the practice of heathens and pagans do clearly shew to the blindest ey that prayer and every part of worship should be directed to God for although the nations were foolish and ridiculous in their apprehensions of God yet whatever they fancied to be God to it they did present their supplications We need not then spend time in demonstrating so clear and unquestionable a truth for not only 1. Gods soveraignity in governing the world according to his good pleasure 2. his omniscience 3. his power 4. his mercy and tender bowels ready to pittie and relieve his creatures c. but all the grounds and reasons that hold out the necessity of this duty do also prove that it should be directed to God But whether or not we should pray to Christ as Mediator and perform any point of worship to him under that formality is questioned in the schooles I say that its disputed whether or not Christ should be worshiped under that reduplâ—cation and formality for otherwise its certain and will be denied by none who professe the name of Christ except the blasphemous Arrians and Socinians these fighters against the God-head of the Mediator and yet these do not agree in this amongst themselves Socinus himself with many of his Disciples pleading for the adoration of Christ against Franciscus Davidis and his party though not (a) Franciscus Davidis challengeth Socinus of idolatry for woâ—â—â—â—i 〈◊〉 ameer creature and Socinus denyeth that such should be acknowledged for brethren who will not worship the redeemer vid. Socin de ador Chris advers Christ Franken in epistol Hooâ—nb Soc. conf tom 1. lib. 1. cap. 9. consequentially to his principles all Divines I say whether Popish or Protestant agree in this that the Mediator should be worshâ—ped adored and invocated that we should trust in him and pray to him who is over all God blessed for ever amen Rom. 9.5 Yet there be two particulars that here fall under debate 1. under what formall reason and consideration Christ should be worshipped 2. whether or not our worship be terminated in his humane nature if it doth share with his God-head in that worship which is tendered up to the Mediator in whom the divine and humane nature are personally united But since these questions belong to another subject and here only occasionly fall in as
of superstition and idolatry to be a cloak to cover their apostasie yea in the preface to that disput he grants that Saint-invocation is eximium adorationis genus And (f) Azor instit moral tom 1. lib. 9. cap. 10. Azorius saith that the Saints are to be worshiped Divinô cultu honore qui est relligionis actus And did ever any pagan go a greater length What can be given more to God then they allow to the poor creature for what use then serveth their distinction of Dulia and Latria Arg. 7 7. While Papists look on these Scriptures Lev. 17.7 Deut. 32.17 Ps 106.37 1 Cor. 10.20 How should they tremble be amazed and confounded at their creature-worship and invocation We do not read in all the Scriptures that the Israelits at any time professedly and purposely did worship the devil yea there were but a few of the Gentiles and these most rude and barbarous so far demented O! but faith the Lord in the places cited both of the Jewes and of all the Gentiles the most sober and intelligent who did worship and other but God they worshiped and sacrificed to devils If thou make an idol of the creature whatever that creature be in it self though very good and excellent yet it becometh a devil unto thee though the Jewes and Gentils might have made use of the same plea which Papists run to we have seen how Pagans take them to that same city of refuge and that the idolatrous Israelits did cover themselves with the same mantle we need not question while they worshiped the host of Heaven and sacrificed to the Queen of Heaven yet they did not forget the King of Heaven Thus after they had chosen new Gods and Aaron had said of the golden calf These be thy Gods O Israel yet he immediatly subjoyneth to morrow is a feast to the Lord Exod. 32.5 though Jeroboam said of the calves he had made Behold thy Gods O Israel 1 King 12.28 yet he still acknowledged the true and great God therefore he desired the man of God to pray to God for him Ch. 13.6 and sent to Ahijah the Prophet of the true God Ch. 14.2 But why do 〈◊〉 insist on particulars we have the maner of worship of all Idolaters whether Pagans or Israelites set down 2 King 17.33.41 c. They fear the Lord and serve their own gods they would give to the great God the first place and mainly fear and reverence him though they would allow to their inferiour gods and patrons some inferiour piece of service and worship But both they and Papists are in a grosse mistake while they estimate prayer to be an inferiour part of worship yea it is such an eminent part of it that sometimes to shew its excellency it s put for the whole worship of God as Gen. 4.26 Ps 79.6 Jer. 10.25 Isa 64.7 and thus also the place of Gods worship is called the house of prayer Isa 56.7 Mat. 21.13 Yea (g) Thom. 22. quaest 83. art 3. conclus art manifestum est quod est prepriae religionis actus Thomas granteth that its most certain that prayer is a religious act and all the (h) Vid. Thom. ibid. quast 81. art 1 2 3. School-men confesse that Religion hath God only for its object to which it must be directed And I would ask of Papists 1. where they do read any description of prayer in any Divine till these last and idolatrous dayes in which there is mention of any other object of invocation but God alone And 2. I would know what are these affections which they exercise and pour out in their prayers to God which they do not imploy yea as to the measure and degree in their prayers to the Saints Nay we shall hear how they do more reverence and religiously worship the creatures then the infinit Creator And (i) Est eximium adorationis genuâ— Bell. ord disp de â—eat Canoniz vid. Azor. inâ—â—â—t moral tom 1. lib 9. cap. 10. Bellarmine notwithstanding of all the fig-leaves he gathereth to cover the nakedness of the whorish Church yet is forced to confess in the very Porch to the dispute that Saint-invocation is a notable and eminent kind of worship And must it not then be as evident as the Sun to shine that Papists are egregious idolaters And then 7. Prayer according to the Scripture phrase Mat. 1.11 Ps 141.2 Rev. 8.3 4. by Divines Arg. 7 aâ—â—â— and modern is called a Sacrifice and the Apostle giveth it a distinguishing epithet for discriminating it from the Levitical Oblation while he calls it a spiritual sacrifice 1 Pet. 2.5 And so it must be more noble and excellent then these outward and material offerings It is not saith (k) Sacrificium verum non est quod ex arcâ sed quod ex corde profertur nec quod manu sed quod mente libatur Lactant. de opif. Dei cap. 2. one a true sacrifice which is brought from the coffer or herd but which proceedeth from the heart not that which is offered by the hand but by the mind and soul But it was alwayes unlawful to offer sacrifice unto any but to the true and living God and therefore it must be unlawful to pray to any but to him And (l) Thom. 22. quaest 83. art 3 orando tradit homo mentem suam De quam ei per reverentiam subjicit quodamodo praesentat And yet he makes it the subject of the following article to shew that we should pray to the Saints Thomas well proveth that it must be so because in prayer we offer up our heart and soul and professe our reverence and subjection to him to whom we pray But it were vile idolatry to offer up our heart and to professe the subjection of our souls to any creature and therefore it must be a strange abomination to pray to any creature Arg 8 8. O! that blind Papists would remember that we have an advocate with the Father who stands not in need of deputies under him or of agents to put him in mind of his clients plea 1 Joh. 2.1 Heb. 7.25 He cannot be so diverted or taken up with the multitude of clients and causes as to forget or slight thee he will not send thee to another he cannot he will not reject any who come unto him he hath such bowels towards his supplicants and is so touched with the feeling of their infirmities that they need not fear their cause shall miscarry in his hands Joh. 6.37 Heb. 4.15 O! let us then hearken to the exhortation ver 16. Let us in him come boldly to the throne of grace And wo to those deluded creatures who run to other advocates and patrons is he not as ready to undertake for thee as when he invited (m) Mat. 11 28. all those who were heavy loaden and weary to come unto him Can he weary of employment who is the same yesterday to day and for ever Heb. 13.8 and who ever
sanctis ut eorum precibus ac meritis orationes nostrae sortiantur effectum We pray to the Saints saith Aquiâ—as that through their prayers and merits we may be heard and obtain a return of our prayers Yet the Fathers of the (y) Vid. decret publicaum sess ult t die 3. Dec. 1563. de pur invoc c Council of Trent judged it safest to suppresse this ground in their Canon about Saint-worship and invocation And thus its evident that the popish Church hath made their canonized Saints their mediators not only of intercession but also of redemption upon whose purchase and merits they rely for a return to their prayers So that in these creature-worshippers is verified what our blessed Redeemer said Mat. 6.24 that no man can serve two masters unlesse he rob the one of his due and that they who commit one evil in hewing out with that people Jer. 2.13 broken Cisterns that can hold no water will add the second evil and also with them forsake the true fountain of living waters For since Papists began to worship the creature and make it their city of refuge they have proceeded from one step to another till (z) Deut. 32.15 Jesurun-like they have lightly esteemed and kicked at the rock of their salvation It s long since (a) Bodin in method hist cap. 5. pag. 100. S. Antonius a plerisque in Italia Gallia Narbonâ—nsi ardentiori voto certe majori metu colitur quam Deus immortalis Bodin ingenuously acknowledged and complained of this madness That St. Anthony by many in Italy and France was more feared and zealously worshiped then the immortal God And (b) Cast cons art 21. quidam homines non mali certos sibi sanctos tanquam patronos deligunt inque eorum moritis intercessione plus quam in Christi merito fiduciam ponunt Cassander grants That some well meaning men having chosen some Saints to be their patrones do trust more in their merits and intercession then Christs And (c) Vives in lib. 8 August de civil Dei cap. â—7 Vives lamâ—nteth that many are come to that height of Idolatry that they worship their he and she Saints no otherwise then God himself Nay saith (d) Biel in canone Mis lect 30. Biel many of us are often more affected towards Saints then towards God And Jacobus de Valentia is not ashamed to professe that there is no other refuge lose for us in this our pilgrimage but to run to the mediatrix the virgin Mary I might easily add to these But any who will look on their psalms and hymns on the virgin Mary and on their prayers to the Saints though digested and published in print shall find there no more mention of God and no petition in any of these put up to him more then to the devil And thus they have dealt worse with the great God then Pagans did with their Jupiter And (e) loc cit Vives confesseth that he could see little difference between their opinion of and carriage towards the Saints and the vilest heathens estimation of their gods As for the Mediator there be three things which in a special maner proclaim his glory and declare his admirable love towards the sons of men and they have robbed him of all thâ—se 1. His bowels and tenderness his compassion towards and his readiness to welcome and receive all weary and humbled sinners and that his pity and love to lost ones is such that he prevents them with his loving invitations and becometh the first seeker that he will not take a repulse but will draw in all his ransâ—med ones and pull them with a strong hand from the snare Heb. 4.15 Mat. 11.28 Cant 1.4 c. 2. His death and bitter sufferings that he is the propitiation and gave himself to be a ransome for sinners 1 Tim. 2.6 Râ—m 5.8 1 Joh. 2.2 c. 3. That thus he is the way to life and happiness that in him we may come boldly to the Throne of grace and in his name ask what we will that he is our advocate and maketh continual intercession for us Joh. 14.6 Eph. 3.12 Rom. 5.2 1 Cor. 3.22 23. 1 Joh. 2 1. Heb. 7.25 c. As for the first not only do they hold out the Father as an angry and implacable one to whom sinners dare not approach though he so loved the world that he spared not his only begotten Son that it might not perish Ioh. 3.16 1 Ioh. 4.9 but also the compassionat Redeemer who did not spare his blood that he might slay the enmity and become the propiciation for reconciling us to God Eph. 2.16 1 Ioh. 2.2 And they have appealed from him as being too rigid and severe to poor sinners unto the throne of the Virgin Mary as being more compassionat and condescending and more ready to receive and do good to such Hence their axiome and article of Faith acknowledged by (f) Bell. loc cit cap. 17. § 2. probatur Bellarmine and (g) Suar. ubi supra § 17. ex Ber. ser de B. Virgine Suarez opus est mediatore ad mediatorem We stand in need of a mediator to plead for us at the Mediators hands and particularly as to the virgin Mary they tells us that (h) Pater caelcstis cum habeat justitiam â—isericordiam tanquam potiora sui regni bona justitia sibi retenta misericordiam matri virgini concessit Gab. Biel in câ—n miss lect 80 vid. etiam Berchorium lib. 19. moralit cap. 4. Jo. Gerson tract 4. super magnisicat mercy and justice being the two Jewels of the crown of heaven God hath divided his kingdom as Ahasueâ—us offered to give the half of his to Esther between himself and the virgin giving to her mercy and reserving only justice to himself Hence they (i) Et ideo si quis seusit se gravari a foro justitiae Dei appellet ad forum miseriâ—ordiae matris ejus Bernard de bust maral part 23. serm 3. appeal from the sons justice to the mercy of his mother and therefore she is commonly called the mother of (k) in oâ—stoâ—o beatae Mariae mercy and the (l) Berchorius loc cit Queen of mercy regina misericordiae mater misericordiae As to the second they do not only undervalue Christs sufferings and merits as being unsufficient by joyning with them the merits of these new mediators to make up as it were what was wanting on Châ—ists part but they so far undervalue what he did and suffered for sinners that they will not vouchsafe once to mentâ—on his name or merâ—ts in their prayers as may be seen in many of their printed forms and at other times they dare take his glorious name in their mouths in such a contemptible maner that if they had not had the confidence to commit it to paper it would scarce have been believed upon the testimony of others while as they pray to the Virgin that by
of their brethren they do not pray to them nor worship them and there be several reasons for such a practice 1. Because the Saints while in via and on their journey are in a praying condition they pray for themselves and why not also for their brethren 2. They may know and easily be acquainted with the tryals and wants of their brethren 3. They have a command to pray for one another 4. They have a promise of audience and successe and 5. The unquestionable and constant practice of the godly in all ages for their encouragement in the performance of this duty And thus the disparity between the living and the dead as to the present case is manifest and therefore we have no such ground to call for the prayers of the dead as of the living Yet if Papists did only plead that the dead did pray for the living we should not condemn them upon this account since many reformed Divines do in the general grant this the Augustan the Saxonick and the Wirtenbergick confession Melancthon Brentius Chemnitius Tilenus Diodati Paraeus Durham c. Yea 2. If they did only desire the prayers of the Saints as we do of the living and did not pray to them and worship them though we would pitty them in this their fruitlesse and unwarrantable labour while they took pains to solicite them who neither did hear know nor take notice of them yet we could not accuse them of idolatry and creature worship And this one of them (x) Credebam ad calumnias nonnullorum repellendas satis esse si dicamus per modum desiderii eas interpellationes explicari posse quod minus habet absurditatis divinarum literarum exemplis congruit c. Cassand epist 19. ad Molin vid. etiam schol in hym eccl operum pag. 242. George Cassander a moderate Papist doth professe to be his judgment Our interpellaetions saith he should be expounded by way of wishing and desiring that they would pray to God for us without any act of worship But I know not a second who doth joyn with him in this but for his modesty in this and other particulars he is accounted by the rest to be a luke-warm Catholick but thus if they would only (y) The first of these according to our way of speech only importing a desire and request but the second an act of worship pray the Saints and not pray to the Saints to pray for them we should rather commiserate them then take pains to confute them As to the second The miracles which (z) Accedunt postreme infinita miracula c. Bell. loc cit cap. â—9 Bellarmine will have to be infinit wrought in confirmation of this are not all of one size 1. The Histories of many are fabulous being invented by some idle Monks and lying Poets 2. A great part of these miracles ar counterfeit for fostering the deluded multitude in their superstition such is their restoring the sight to those who never wanted it and their curing many diseases in them who are as whole as the Physicians 3. We deny not that something like a real miracle may be wrought by him and his emissaries whose coming is after the working of Satan with all power and signs and lying wonders 2 Thess 2.9 O! If Papists would ponder that which followeth ver 10 11 12. they durst not make use of this objection As to the third We do not wrong the Saints in glory while we refuse to take the crown off Christs head and put it on theirs they cast their crowns down at his feet Rev. 4.10 and shall we throw down Christs crown at their feet they fall down and worship him as being worthy to receive glory and honour having created all things for himself ver 10 â—1 and shall we idolize and worship the poor creature Oh! how do these holy spirits abominate that honour and worship that is given unto them and if they were on earth and did converse with the living they would joyn with us and with indignation say to Papists as Paul and Barnabas did in the like case Act. 14.14 15. Sirs why do ye these things we were also men of like passions with you and are yet your fellow-creatures and brethren Ah turn from these vanities unto the living God We say with Augustine (a) August de ver relig cap. 55 Honorandi sunt propter imitationem non adorandi propter religionem honoramus eos charitaete non servitute (b) de civit Dei lib. 22. cap. 10 nominantur a Sacerdote non invocantur We honour the Saints with the honour of love not of servitude for imitation not for adoration and the Pastor doth name them for their vertue but doth not call upon them as gods and patrons though we make not idols of them yet their memory is precious with us as we praise God for that measure of grace he gave to them so we love and reverence them because they were thus beloved of our Father and because they honestly endeavoured to improve his talents to the honour of his name and we labour to imitate them in their humility faith patience zeal c. But praise be to our God Vse who hath not left us to the care of such Patrons who are ignorant of us and know not what we stand in need of and praise to him who will not shut the door on us till these Courtiers make way for our admission Though all Angels and Saints in glory be ignorant of us and do not acknowledge us yet we may with that people Isa 63.16 to our comfort say Doubtlesse thou art our father and as a father pittieth his children so thou will pitty us and welcome us when we draw nigh to thee Ps 103 13. His eyes are still over us and his ear open to our prayers Pet. 3.12 Men would purchase at a dear rate such a priviledge on earth alwaies to have the Kings ear that he would but hearken to their desires that they might but alwaies have accesse to him but we have this liberty purchased to us by the blood of the Kings son we may alwaies draw nigh to the King of Kings we have moyen at Court and we have not only the priviledge to come but also our acceptance and successe made sure unto us by the word of the King and the purchase of his Son and now we may ask what we will and it shall be given us Praise be to him who hath such bowels towards poor sinners and will not send them to the empty Cisterns of creature-compassion and bounty And all praise and honour be for ever ascribed to him who is the propitiation in whom we have accesse with boldness unto the throne of grace What need we other advocates to plead our cause Doth not our Redeemer live for ever doth he not live to make intercession for us We neither want a Priest nor (c) Heb. 13.10 Altaer why do we not then dayly bring our
much darkned and obscured it that it were no difficult task to hold out not only several errors but also contradictious in one and the same author but we shall only meddle with so much of that question as concerneth our present purpose will of God as to our point way fall under a threefold consideration 1. as it doth import the decrees and eternal purposes of God 2. The commands and precepts and 3. the promises The Scriptures frequently hold forth all these as the will of God and so we must speak of them For albeit the commandments and promises are rather signs of Gods will and expressions the one viz. the commandments of our duty and the other viz. the premises of our reward the one holding out the rule of the other a comfortable motive to obedience Yet they do suppose and carry along with them the mind and will of God not concerning events which must come to pass but concerning our duty and carriage they shew unto us what God hath appointed us to do and what would be well-pleasing and acceptable unto him and what we may expect from him when we make conscience of our duty and are carefull to obey and conform our wayes to his will As for the first the purposes and decrees of God concerning the futurition of events cannot be the rule of prayer God's determining and appointing that such things shall or shall not come to passe cannot be a warrant and rule for us to ask or not to ask such things 1. Because the decrees of God are hidden and not known to us but by their execution and thus if the decree were a rule we should not know what to ask till we had received and then we should praise and not petition it were foolish to ask what we have already gotten 2. There could be no sinfull omission and none must be obliged to do more then he doth for God not having decreed that he shall do he must according to that opinion want a rule and warrant for acting and doing and so cannot be obliged to do but must do well in not doing and become guilty if he did act and do 3. If the decrees of God concerning the futurition of events wâ—re a rule either for our works or desires and prayers all the scandalâ— and offences all the abominable practices of vile men all their trâ—â—cheries oppressions c. would be service done to God and while the actors were doing or designing their mischâ—â—vous câ—urses they might recommend these to God and offâ—r 〈◊〉 â—p in prayer and accordingly expect successe unto and a blessing upon such wicked endeavours But some perhaps will reply Albeit the secret counsel and hidden decrees of God cannot be our rule as being unknown to us till the event and execution bring them to light yet if the eternal and immutable purpose of God were revealed unto us and therefore so far as and when it is discovered and râ—â—â—aled to us it must lay an obligation on us to comply with it and not to counteract or in the least oppose and appear against it least we be found to proclaim a war with the heavens and a licence for poâ—sheards on earth to strive with their Maker Ans Not only the decrees of God as they are lockt up in the infinit treasure of his omâ—iscience and kept secret from us cannot be a rule whereunto we should conform our wayes and actions but â—ven after they are revealed unto us and we may as truly be said to fight against God and oppose our wills to his while we pray and wrestle against his hidden as when agâ—inst his revealed purposes For though our ignorance may excuse and diminish our guiltiness in part yet it cannot altogether remove it nor annul that real opposition that is between our prayers and endeavours and the decrees of God And thus the godly when they meet with disappointment and thus come to see that they have had the decree of God against them must be in a sad plight when they consider that all the while they have been fighting and rebelling against God in their prayers endeavours c. As therefore we must not make Gods secret decrees concerning things that shall come to passe our rule so neither though they were and when they are revealed to us for Herod Pontius Pilat and the people of Israel did nothing against our blessed Saviour but what the hand and counsel of God had determined to be done Act. 4.27.28 And yet that was no plea for them and though they had as all of them from the Scriptures might have known the mind of God in this yet should they not have prayed for grace whereby they might have been enabled to withstand temptations to such a vile fact and was it not their duty notwithstanding of such a decree to own and stand for Christ and had it been a sin in Hazael to continue in that good mood in which he seemed to be when he ask't if he was a dog to commit such wickednesse and cruelty as the Prophet foretold to be don by him 2 King 8.13 12. Christ shew to Peter that he should deny him and that the rest of the disciples would forsake him and be offended because of him Mat. 26.31 Joh. 16.32 Will any man therefore imagine that it was not lawfull for Peter and the rest of the Apostles to (c) And then Christs exhortation to watch and pray Mat. 26.41 had been needlesse if not also sinfull pray watch and strive against the temptations wherewith they were to encounter Nay if this foundation were once laid what vile and abominable inferences might be drawn from it That holynesse were needlesse yea that there could no sin be committed by devils or men and that the vilest wretch did no lesse please God then the holiest man on earth or Saint in heaven because that all things that come to passe do fall under the decree of God thus also the wicked son according to that well known instance of (d) August Ench. rid cap. 101. Aliquando autem bona voluntate homo vult aliquid quod Deus non vult tanquam si bonus filius patrem velit vivere quem Deus bona voluntate vult mori rursus fieri potest ut hoc velit homo voluntate malâ quod Deus vult bonâ ut si malus silius velit mori patrem velit hoc etiam Deus c. vid loc Augustin who wisheth his sick Fathers death that he might enjoy the inheritance would be more innocent and commendable then the godly son who prayeth and desireth that his Father may live because the wicked son hath the decree of God on his side and willeth what God willeth and hath decreed since as is supposed the father dieth and doth not recover The Apostle Rom. 9 19. meets with a blasphemy which sprang from this root Why doth he yet find fault did desperat sinners say for who hath resisted his will as if they had
must carry along with them a sufficient ground and warrant for our prayers and accordingly the servant of God David no sooner meets with a promise but he turns it into a prayer 2 Sam. 7.27 Where we may take notice of the inference he there maketh Because thou hast promised saith he Therefore thy servant hath found in his heart to pray O might some have said ye are too rash to run to the Throne where is your warrant you have no command O but saith David have I not Gods Word He hath said and promised to give and that 's warrant enough for me to ask It s true before the word of promise came I had no warrant thus peremptorily and absolutely to ask such a temporal mercy but now having his Word to build upon what can devils and men say for shaking my faith You will say (y) So that eminent modern Divine Treat of prayer and divine providence ch 3. § 2. pag. 104. objecteâ—â— that promise was concerning a peculiar blessing out of the common road and therefore though it was ground enough for David to build his prayer upon yet general and perpetual promises are not a warrant Ans That difference maketh for us and not for the objecter For when the promised mercy is peculiar it would appear that there were greater need of a special warrant and command then when the mercy is common in which all have some sort of right by a general word of promise and so none need to scruple to plead their right The more narrow the way is there is the greater need of light and hedges to keep us from mistakes and deviation But (z) Ibid. pag. 105. you will object some things may be sound promised that are not to be prayed for Obj. 1 as vengeance upon enemies and a retribution of our wrongs Rom. 12.19 Heb. 10.30 and that there shall not perish one hair of our head Luk. 21 1â— Ans While we draw nigh to God we need not fear 1. Least we mistake the way when we have the Sun-light of a promise to direct our steps 2. Least we faint and weary unlesse the cause be within and from our selves who have such a cordial as the breasts of the promise doth yield for quickning and reviving our spirits and such refreshment as the refulgent beams of that luminary will afford when they shine and reflect upon us As to the first instance it being made up of a promise respecting our good protection and deliverance from the rage of cruel enemies and of a threatning of judgment and wrath as to them we must put a difference between these two and may go safely as far as the promise conducteth we may pray for deliverance from enemies abstracting from the threatning and committing the maner and way of our deliverance to God that he might take such course in his holy and wise providence for accomplishing that promise as seemeth good to him viz. either by confounding restraining or reclaiming of them so that notwithstanding of our pleading that promise of deliverance which is complicated with a threatning against enemies we might pray for their good here and eternally hereafter For we did not say that threatnings were a warrant for and rule of our prayers yea on the contrary the end (a) That is the end of the dispensation whatever holy end the Lord in his wisdom hath proposed finis operis though not alwayes finis operantis of the threatning being the conversion and repentance of the sinner we should improve it as a strong motive to deprecat that and other judgments not only should the threatning stir up them to pray for themselves but it may stir up others though injured by them to pray for them As to the second instance we should not so much look on the letter as the meaning and scope of these words which is to comfort the godly under their tryals from the consideration of Gods powerfull and over-ruling providence who can notwithstanding of the power and malice of enemies so guard and defend yea and if it be for the glory of his name and their good will certainly so protect them that they shall not be able in the least to wrong them and for strengthning their confidence in God and that they might the better undervalue the threatning and proud boasting of vain weak man the least and most inconsiderable injury is instanced that enemies shall not be able to do so much as pull out one hair out of their head and what is there in this promise though we would only consider what is directly held forth in the words that doth not beseem the prayers of the Saints You will say it doth not beseem the modesty and looketh not like Christian self-denyal to be so far in love with our selves and our own things as to desire and put up a prayer for these smaller things which the very Pagans do far undervalue as not to set their hearts upon them or once to mention them Ans That is as if it had been said That we should be ashamed to ask what the Lord was not ashamed to promise And should we not think it worthy of room in our Cabin which the Lord thought worthy to put in Bond and give us security for And is there any mercy so little for which we ate not bound to praise God when he giveth it And may we not pray for that for which we should give thanks It s true we should not set our heart and affections upon these small things yea nor upon the greatest bodily and perishing thing and yet we may pray for our daily bread though not after that (b) See sect 2â— maner which we must ask spiritual and eternal things and as for these mercies which are lesse necessary and considerable we need not be so expresse as to name and particularly condescend on every one of them for that would be an argument of too great love to them if we durst take up so much of our time while we are speaking to God and would suffer our thoughts to be so far scattered and divided And it could not but give offence if while before and with others we did thus multiply petitions for such things of little use or value but yet we must not lay aside or exclude from our prayers what God hath not excluded out of his promises though the Lord did not name them in the promise that we should name them in our prayers yet there is nothing in the promise which we may not ask though in a fit and decent maner and order 2. (c) Ibid. The general promise of hearing must be resolved in that proviso Obj. 2 that the prayer be for a thing which may warrantably be ask't the ground of warrant therefore must be distinct from the promise and should be originally brought from the precept Ans There is no promise of audience so particular but it hath several proviso's and limitations unto which we must
advert least we make a wrong application and think we are walking by rule and sailing to the right harbour while we are following our own sensual and groundlesse imaginations We do not plead that a mistake and wrong glosse of the promise but that the promise it self according to the true and genuine meaning sense and scope of it is a sufficient warrant to pray for what it holdeth out and as the promises may be mistaken so also the precepts but they leave not off to be a rule because of our error and ignorance 2. Though we should have our recourse to the precepts for coming to a right up taking of the promises yet would not the promises therefore become a secondary rule and the precept the first and radical warrant What must be made use of as a mean for understanding any part of Scripture must not be judged to be the ground and foundation of it And as to these means the general helps in expounding of Scripture have here place we must pray the Lord to open our eyes that we may see his mind we must diligently compare Scripture with Scripture especially general and particular promises together and the returns that have been made to the prayers of the Saints in accomplishing of them may give not a little light c. But how the commands to which we are only sent in the objection can be such a proper mean and help I see not the precepts holding out our duty and the promises our reward which two are very different 3. Obj. (d) Ibid. Abraham prayed for Sodom Obj. 3 Gen. 18. Moses for Israel Exod. 32. Paul for the conversion of the Jews Rom. 10.1 And we should pray for all men 1 Tim. 2.1 Yea for persecuting enemies Mat. 5.44 But there is no promise made to such prayers Ans This Objection doth not conclude that which is in controversie it s one thing to say that the promise is the alone and adequate ground of prayer so that we may not pray for what we have not a promise against which this argument may be urged though to little purpose and it s another thing to say as we said that the promise is a sufficient sure and infallible rule and warrant to pray for what it offereth Albeit there may be other grounds to pray where that is wanting Yet it may be a sufficient warrant though not the sole and only warrant But 2. the promise doth extend to every thing that is good Ps 84.11 Ps 85. â—2 Ps 34.10 c. And therefore unlesse these prayers have not some good for their object and so if they be not sinfull which none dare affirm they being commanded of God they must be grounded upon a promise and accordingly have met with successe when the conditions have had place and as to the instances in the objection 1. If there had been ten righteous men in Sodom Abraham had prevailed and the whole Citty had been spared 2. And the Lord did answer Moses his prayer and did not destroy that stubborn generation Exod. 33.14 17. 3. Pauls prayer was so far heard that many Jews were converted And 4. many a time have persecuting enemies been reclaimed and in answer to the prayers of those whom they put to hard sufferings they have been converted And as thus 1. the object of such prayers being good 2. the successe great though strange and admirable So also 3. the qualification of such prayers they being poured out in (e) See parâ— 2. chap. 2 faith do evidence that those supplicants did not want a promise for their encouragement Thus we may conclude that precepts and promises are like veins and arteries in the body they are inseparable and go hand in hand the promise implying a command for God did never promise to reward our will-worship or to give what we should not ask and pray for and the command is a promise for he never commanded the seed of Jacob to seek his face in vain the precept sheweth unto us what we should do and the promise what we may expect and shall receive The Lord in the Covenant first and last out of his meer good pleasure for our encouragement in his work hath made these two reciprocal and relative our doing and receiving our doing our duty and receiving a gracious reward and thus the commands and the promises must be no lesse inseparable these being nothing else but an intimation and declaration of the former two It s true God needed not have indented with us for our hire while he sent us to work in his vineyard and we as his creatures had been obliged to obey but the terms of his Covenant are more sweet and condescending and now he who cometh to God in the way of commanded duties must believe that he shall not want his reward heb 11.6 And thus the Lord with two strong and golden cords doth draw and bind us to our duty 1. by his authority and command 2. by his mercy and free promises And O! what sutable affections may these stir up and work in us the one reverence and godly fear and the other cheerfulness love and confidence And from this last consideration we may collect that the promises are not only a sure and infallible but also the most proper and direct ground of prayer for though the precepts be the most proper and immediate rule of doing and so of prayer as it is a duty and under that general notion yet the promises are the most proper and only ground of prayer as â—t is a mean for obtaining the desired blessing and mercy which is the more special and as I may call it specifical consideration of prayer and the promises are the only ground of confidence and faith which is so necessary to the acceptable performance of it As to the fourth whether divine (f) We use the word providence according to the vulgar but â—east proper signification which should rather be called the effect of providence providence taking the word not formally for the eternal and immanent act of Gods counsel but effectively for the outward and temporary (g) Ad divinam providentiam spectat non tantum 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verum etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 administration or as it is operative and by the effect declareth and manifesteth Gods eternal counsel to us It may be ask't I say whether and how far divine providence may be acknowledged as an intimation and declaration of the preceptive and approving will of God and so when and how far it should be made a rule of our actings or prayers And albeit this debate and enquity may seem occasional because of the affinity between the rule of our actions and prayers yet without any culpable digression we may speak a little to it in thesi yet only so much as may help us to a resolution of this quaeree which in these late dayes of confusion and oppression was so necessary
rule so it s 2. constant perpetual and immovable we need not fear least the Lord abrogate and disannul it but that same hand of providence which now holdeth out to us what our hears desire may in a moment be lifted up against us that same hand that now seemeth to open the door may shut it when he pleaseth and crush thee if thou stand in the way Sect. 2. For what things and in what order and maner should we pray THe promise being such a sure ground and foundation of prayer we may safely go where see this star point out our way the promises are not only precious and exceeding great 2 Pet. 1.4 But also like the (a) Ps 119.96 commandments exceeding broad and of a large extent they go as far as a rational and sanctified appetite can reach The will I confesse may chuse every (b) Bonum est quod omnia appeâ—uus Arist Eth. 1. cap. good thing and the promise is of as large a compasse The Lord hath said that he will give grace and glory and are not these very large and comprehensive yet least any should complain he will leave no room for any exception but as he hath promised to give these great mercies so that he will withhold no good thing from his honest servants and supplicants Ps 84.11 Ps 34.9 10. Ps 23.1 Ps 85.12 c. and that he will preserve them from all evil Ps 1 21.7 that he will preserve their soul ver 7. and their body their going out and coming in and that he will not suffer their foot to be moved ver 8 3 5 6. Thus the promise excludeth nothing that is good and I know no good thing which we may not pray for Goodness by the Phylosophers is thought to be a relative property and in the Schools that is called good which is fit and (c) Bonum est ens ut conveniens non fibi ut ex ternâ—â—â—â— videtur manifestum sed alteri unde Hurtado ex divisione boni in honestum uâ—ile delectabile recte colligit bonum communiter usurpari pro convenienti quia inquit honestas utilitas delectatio dicunt ordinem ad aliud Hurt metaph disp 7. § 5. § 56. convenient which general may to good purpose be applyed to this case in divinity while we enquire what is good for a Christian and what he may claim and ask as being his by vertue of a promise viz not every thing which his lust doth crave but every thing that is fit and convenient and so good for him It may be riches pleasures honours c. would not hic nunc and at such a season be convenient for him but would prove a snare and therefore there is no promise that we can absolutely and peremptorily plead as a bond for such a supposed mercy The object of the promise must be some good thing bonum tibi there can be no promise made to thee but it must be concerning something which is good and covenient for thee otherwise it were rather a threatning then a promise O! If all our prayers and desires were thus limited and did carry alongst with them this proviso we would not be so peremptory in our requests nor so impatient under a repulse nor so ready to call in question Gods love and care and the truth of his promises when in mercy he refuseth to satisfie our lusts and foolish desires And O! with what confidence security and calmness of spirit might we roll our selves and all our affairs over upon our kind and provident Father who as he will not withhold what as good so will not suffer what is evil to come near us But as thou mayest ask every good so only what is good for no evil can be an object of love and desire but rather of hatred and aversation and so falleth not under a promise but a threatning and thus cannot be a fit material for prayer and supplication but rather for deprecation or imprecation But here we might speak to this question whether we may desire and pray for any evil whether of sin or suffering though not absolutely and for it self yet as it may be a mean for humbling of us and drawing us near to God There be few of those we have read who propound and none who at any length do speak to this material as we conceive case but since there be so many particulars which we must speak to in this Chapter we shall remit this to Part 3. and handle it amongst the cases Only let us from thence suppose that the object of our prayers must be something that is good fit convenient and profitable to us and that not only respectively and in reference to such an end but also absolutly and of it self at least negatively and permissively And thus it must not be evil either morally or physically it must not of it self be either dishonourable to God and contrary to his law or afflictive and bitter to us But as to what is thus good thou art not straitned either by the promise or the nature of this performance we have both conjoyned and meeting together in this center or rather diffused through this large circumferene Mat. 7.11 Your Father which is in heaven shall give good things to them that ask him We need not descend unto particulars these being so many and different whatever thou stands in need of what ever may be useful and profitable either for soul or body for this life or that which is to come for thy state and calling for thy present exigence and condition c. thou mayest ask in prayer and plead a promise for the obtaining of it All which good and desirable things are summarily comprehended under six heads in that perfect pattern which our Lord Jesus taught his Disciples Mat. 6.9 Luk. 11.2 a commentary and explication whereof we purpose not to offer now especially since that hath been often and fully done by many judicious and learned Divines But we shall reduce what we judged necessary to add concerning the object of prayer into two generals viz. of things and persons Of the first we shall speak here and of the second in the following Section 1. Then as to these good things and mercies which are the matter of prayer it would be observed 1. that these are either temporal belonging to our bodily and perishing being in this world or spiritual which do (d) For even these temporal things have a remote tendency and should by us be referred to such a noble end more immediatly concern the soul and our everlasting being and happinesse 2. Both spiritual and temporal mercies may be subdivided for some of them are more some lesse necessary for obtaining the aforesaid ends as amongst spirituals some are necessary for our being and spiritual life others only for our greater comfort vigor and activity in doing so amongst temporals some are necessary for our bodily being and life others only for the comfort better
accommodation and emolument thereof And accordingly the promises do and our desires and prayers should in a different maner respect these objects For clearing of which as being the main scope of this Section vâ—e shall lay down some few positions beginning with temporals and as to these first laying the foundation and shewing that they may be lawfully askt before we speak of the maner how they should be askt Concl. 1. We need not fear to go to our Father for a supply of all our wants as well outward and bodily as spiritual Thus our blessed Lord in that perfect pattern of prayer Mat. 6.11 Luk. 11.3 hath taught us to ask our daily bread and Agur by his example Prov. 30.8 doth warrant us to pray for food convenient and the Apostle exhorteth us to make our requests known unto God in every thing Phil. 4.6 And there be so many promises concerning these outward things and so many instances of prayers put up by the Saints registred in the Word especially in the book of the Psalms that it were not worth the time to insist upon citations having the constant practice of all the Saints as daily memorials of our duty and as so many torches to shew us our way Yea this seemeth to be one and not the least of these reasons why the Lord doth subject and expose us to so many wants and dangers that we may run to him for a supply of our wants and for protection from the evil we fear and we should look upon these as so many messengers sent to invite us as the famine did the prodigal to draw nigh to our Father We will not now digress to confute the old Manicheans who affirmed that only these temporal and outward things were promised in the old Testament with whom in this (e) Cateches Raccov cap. 5. per tâ—tum Socin praelect theol cap. 17. com in epist Joan. p. 207 210. Ossor inst rel Christi a cap. 22. usque ad 34. Smalc de div Jes Ch. cap. 5. p. 17.25 26. c. Sociâ—ians and (f) Remonst apolog pag 26 conf cap. 10 12. Sim. Episcop disp 12. de faedere Dei thes 4. disp de conven discri vet nov Test thes 5 20 31 c. Arminians do joyn albeit some of them would mitigate the mater by their distinctions while they tell us that the Scriptures of the old Testament do expresly and directly speak only of temporals so that the people of the Jews could not understand nor collect from thence any ground for beleeving a life eternal As if God had only proposed to that people a swinish and Turkish felicity Neither will we now meddle with these hereticks whom (g) Theophyl fol. 156. edit an 1533. in Joa 6.27 August de hereâ—â—b cap. 57. Psalliani pro Messaliani scriptum est câ—rruptissime inquit L. Danaeus in locum August raâ—iones quas subjicit videntur prâ—habiles sed Theophylactus ut moâ—ui voâ—at bos hareticos Mosselianos Theophylact calls Masselians and Augustine Psallians who on the other hand do teach that we should not labour or care for temporal and outward things herâ—â—e it would appear that they did teach that we should not pâ—ay for them were it nor that (h) Aug. loc cit Euchitae Masseliani signifie the same thing the one word being as to its â—riginal Syriack and the other Greek vid Danaeum loc cit Augustine tells us that they belong to the Sect of the Euchits who pleaded but I am sure not by their pâ—â—ctice that men ought alwayes and without intermission to pray and then surely no object whether temporal or spiritual must be excluded from those perpetual prayers And yet what we may not some one way or another care for especially as to those things that require our labour and endeavour for obtaining of them that we may not I would think pray for But in opposition both to Manicheans and (i) Those whom Theophylact calls Masselians others most usually call Messalians Masselians let us lay down this sure conclusion That godliness alwayes was and still is profitable for all things having the promises for things belonging both to this bodily perishing life and for that eternal life of glory which is to come 1 Tim. 4.8 It s true the antient people had many particular promises of earthly things which we cannot lay claim to The Church then being in her infancy was accordingly left under an elementary paedagogy and had a greater allowance of sensible and outward mercies as being more sutable to their condition as their ordinances were more (k) Heb. 7.16 and 9 10. carnal consisting for a great part in externals and in outward bodily performances so the promises and motives to obedience accordingly did more respect their outward state and condition here in the world then now under the Gospel when we being liberate of the yoke of these bod ly rites and ceremonies and light having arisen to us after these (l) Cant. â— 2.17 shadows are gone have more spiritual duties and more pure motives and encouragments Not that their performance were not also spiritual and as if these types had not pointed out Christ whom they were to eye in all sacrifices washings c. But because the maner of performance was much conversant about the outward man and sensible things Nor 2. That Christians have not the promise of this life and for temporal mercies but because they had many particular peremptory and absolute promises for such things which do not belong to us who instead of Canaan a land flowing with milk and honey have for the most part the crosse for our portion and badge here in this wilderness as being more profitable to us and more subservient to his glory who often maketh the (m) Sanguis martyrum semen ecclesiae ashes of the Saints the seed of the Church It s true the general promises made to that people do no less belong to us then they did to them for instance that word Ps 84.11 is no lesse true to day then when it was at first written the Lord being no lesse then he was then a Sun to comfort and a Shield to protect his people As the Lords hand is not shortned so neither is his bowels more straitned and narrow towards us Christians yea as to these temporal mercies And if they were as fit and convenient for us we should have them as certainly and in as great abundance But the thing indefinitly promised not being hic nunc and as clothed with such and such circumstances fit and convenient for us qua talis and as such it is not contained in the promise And thus though the Lord will with hold no good thing from them that walk uprightly yet he will not give such a supposed mercy but really a snare And thus in withholding of it he withholdeth not what is good but what would be evil We will not now enter the lists
(a) I knew a reverend Divine who in his younger age being tainted with Arminianism was by the mercy of God reclaimed upon this consideration suggested to him as he professed to me while he was praying what need ye ask of me that which is in your own power disclaim the Pelagian Doctrine I know they speak of some moral swasion some impression upon the understanding and outward offer of the Gospel but as for any work upon the will and heart that they will not acknowledge and as to the former they put it in our hands also in that they teach that we may merit deserve and thus procure and as it were purchase it with our own money But we will not now launch any further into this Ocean Concl. 2. Albeit we may pray for temporals and particularly name what we stand in need of yet we must not offer up to God any desire that can have no spiritual or rational motive we may not offer up in prayer our sinfull desires yea nor any sensual rash and indeliberate desire though upon the matter lawfull As it beseemeth not the prudence and self denyal that it required in Christians to care for and be taken up with trifles so far less the gravity reverence zâ—aâ— and importunity that should be observed and expressed in prayer to petition such things from God and therefore as the desires poured out to God must be upon the matter lawfull so also as to the manner and qualification they must be deliberate and serious and as to all such desires we joyn with (b) Hoc licet orare quod licet desiderare August ad prob epist 121. Augustine while he saith that What we may lawfully desire that we may lawfully pray for And what the Lord hath expressed in the promise and given us his bond for that some one way or other we may petition either particularly or in the generall as hath been shown Sect. 1. But yet particularly to name and desire such trifles as we could give no reason why we did ask them and would be at a non plus if the Lord would put us to it to declare upon what motive and consideration we did offer up such desires unto him would no doubt involve us in the guilt of taking Gods name in vain and prostituting of a solemne ordinance and not observing the preachers caution Eccl. 5.1 2. such a rash and empty oblation would prove a sacrifice of fools for instance we may desire to overcome and carry away the prize in pastimes it were too rash simply to condemne such desires unlesse we also condemne such recreations as sinfull and unlawfull and yet if we should go and present these desires to God our conscience would smite us for though we may desire such trifles yet we must not be serious and earnest in such desires nor let them have such room in our rationall appetite as to dar to offer them to God unlesse it be in generall and then such prayers may truly be called (c) According to that sense in which logick propositions are called conditionall conditionall because while we expresse not the particular but only in the generall pray for what is good if such a particular be not good nor held out in the promise it cannot be included into such qualified and conditionall petitions But you will say what if much be lying at the stake may we not be more earnest in our desires and offer them up to God Ans But what warrant hast thou to venture so much either pride or covetousnesse must be the motive and darst thou offer to God such desires as spring from such a root it were a righteous thing with God and might prove a (d) For successe may prove a snare to thee and make thee love the gain too well and to mispend thy time and neglect thy calling but when it is good for thee to prevail then that is included in thy generall desire for what is good mercy to thee if such prayers were rejected and thou didst meet with disappointment these who would not have recreations become their burthen and matter of greife should be much indifferent as to the event and albeit thou mayest have and cannot chuse but have some kind of complacency in successe and some sort of desire after it yet that is rather sensuall then rationall and should rather be esteemed indeliberat then to flow from a due consideration as being concerning a thing of so little value and moment as cannot afford any ground for a spirituall desire which only as we shall shew can be a fit materiall of our Christian Sacrifice O! but if thou hast any rationall ground and such a plea as thou darst own and mention before the Lord then what is the particular mercy thou judgest to be sutable and convenient for thee with which thine inclination doth close thy place calling or opportunity of providence doth lead and invite thee that thou mayest name and whatever it be thou mayest particularly ask it of God though with submission there be so many instances of this kind in Scripture that we need not stay upon citations Concl. 3. The promise which is the rule of Prayer both as to matter and (e) Not in every thing as to every object yet as to the present particular and in a qualified sense but mainly the conformity must be as to the matter as afterwards shall be shown manner concerning temporalls not being absolute universall and peremptory neither ought we to pray for them absolutely peremptorily and without limitation but conditionally relatively and with submission to the good pleasure of him who knoweth what is good and convenient for us for these outward things being of themselves indifferent cannot be absolutely and universally promised the object of the promise being some good something good to us and in relation to our happinesse and the one thing necessary so that temporalls being of their own nature indifferent they must stand under the relation of utility and profitablenesse when they are held forth in the promise and should only be petitioned by us in so far as they may prove helps and means for obtaining that great end and be subservient to us in the service of God and the work of our Salvation for we have no (f) Heb. 13 14. and 11.10 Mica 2.10 Heb. 4.9 continuing city but wee seek one to come whose builder and maker is God Ah what have we to do here but to mak for home this is not our rest we are but sojourners pilgrims and strangers while in this wildernesse and what is there in this desert that can take up our hearts to what purpose do we walk and run if every step we move bring us not neerer to the promised Land and what will golden aples profit us if they make us halt while we are running for the rich prize Ah! what are carnall delights riches and honors but so many snares and weights which should be
condition now is or at any time hereafter shall really be I grant the promises concerning these outward things may thus be called conditionall because the condition either 1. of the expediency of these things 2. of faith and other requisits in our prayer and 3. of walking uprightly as to the person and supplicant failing these are not included in the promise which is intailed to such a condition and proviso and so we cannot in faith plead such a promise untill first we begg and obtain a pardon And though there were no such failing either in the person or his performance either in the supplicant or in his supplication which might infer and according to the tenor of the covenant of grace procure a forfeiture of our right and exclude us from the promise though we may confidently and in faith approach the Throne knowing assuredly that we shall have in answer to our prayers either the particular viz. if it be good and expedient or (t) See part 4. sect 1. else the equivalent some other yea some better thing in stead of it yet we must ask with submission as to the particular it self not knowing whether or not hic nune it be good for us and so whether or not the promise doth give us a right to it Thus the promises are conditional in the former sense but our prayers are not For though we ask upon condition yet positively and determinately we ask for that condition rather respects the return grant and answer then prayer it self rather our getting and obtaining then our asking and desicing for absolutely we ask and desire but we do not ask and desire that we may absolutely and upon any terms have and receive but only upon condition if it be good and expedient for us to have And thus the condition is rather included in the object of prayer then in the act it self Yet since the act doth include a necessary habitude to the object and prayer to the return and answer for what is it to pray for such and such a particular but to petition that it may be given to us and we may have it therefore is it that prayer it self is said to he conditional which doth not cannot import that we do not really and properly ask and desire but that we do not ask and desire peremptorily and that we may have upon any terms and that we ask with submission to the divine appointment and in subordination to the one thing that is absolutely necessary But though we thus determinatly and in a maner absolutely ask if we respect the act and performance it self yet looking to the whole complex especially to the grant and return in the supposed case of non-expediency equivalently and by just interpretation we may be said not to ask the particular which we name in our prayers but rather to ask that we may not have it while we ask in subordination to the great end we pray that we may not get that which would obstruct and hinder our obtaining of it And therefore since the particular we pitched on as convenient for us is such as would prove a snare and a weight to beset us while we are running the race that is set before us while we pray for it relatively and in subordination we pray that we may not have it in the supposed case of opposition as shall at greater length be shown Part 4. Here it may be ask't whether we may also pray for the condition and thus pray absolutely for temporals For according to the rule in the Schools An (u) Hypothetica exposita con ditione evadit absoluta hypothetick proposition when the condition is placed becometh absolute And thus if the condition be a part of the object and directly in recto belong to the mater of the petition it is placed there and the petition cannot be said to depend upon it as a condition and so cannot in respect of it be called conditional But not to contend for terms the question is whether we may pray for the condition that it may be placed as for the thing that it may be given viz. 1. That the Lord would give such a particular and 2. make it a blessing Ans There is no doubt that we may ask a blessing with all we enjoy but whether we may ask that such a thing of it self indifferent may become a blessing that we may enjoy it seemeth more difficult For to us such a petition seemeth to import too much eagerness and peremptoriness in our desire after such a thing and therefore whatever may be said of this way of asking in it self as not being simply unlawfull yet it appeareth to be most safe either to ask conditionally or if the condition be also askt and the placing of it be a part of the petition our submission would then be expressed and we would cordially protest that though we ask such a thing and that it may prove a blessing yet we will not grudge nor repine though it be withheld but will acquiesce in the good pleasure of God and will construe a denyal to proceed from the love and care of a Father who knows best what is fittest for us to have or want and who can abundantly compense and make up that supposed loss But since the condition of expediency and subserviency to the great end must belong to the object of our prayers either as a part or limitation of it we may enquire whether alwayes we may reflect upon that condition and only ask these temporals in relation and subordination to the one thing necessary Ans We will not now digresse to speak to that noble question how we should in all our wayes intend and aim at the glory of God But in answer to the present question it will not be denyed that they who must do (x) 1 Cor. 10.31 all to the glory of God must propose this end in that most spiritual and immediate part of worship wherein we have (y) 1 Joh. 1.3 fellowship with the Father and his Son Jesus Christ that they who must eat and drink to the glory of God must ask their dayly bread to the glory of God It s true the Saints do not in every petition actually and formally reflect upon that great end yet virtually and by just interpretation they do so that if they were askt if they desired such a mercy though it should prove prejudicial unto and obstructive of the glory of God and a hinderance of their salvation they might truly reply that they would not in any wise have it upon these terms and that they would prefer affliction to such a supposed mercy and this virtual and habitual intention must exclude all peremptory and impatient desires after these things we must not so forget the chief end as to make these base things our end which we must do when we desire them so absolutely and peremptorily as that we will not bear a denyal when these things are sought
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
(z) It may be here askt whether the man child be brought forth or if the soul be yet in be pangs of the new birth when it doth thus groan but it sufficeth to our purpose that many have come a great length that way who have perished eternally wilt thou give me Lord since I go gracelesse and Christlesse shew mercy upon me or else I die what do I value other things if I want thy love what can trifles profit me if I be a vessel of wrath and a cast-away But that we may more fully expresse the way how the unregenerate yet looking and panting after a change may be said to pray absolutely for grace we will branch out what hath been hinted at in these three particulars 1. because the object of their prayer is absolutely universally and invariably good and indispensably necessary to salvation and happiness so that no state or condition no combination of circumstances can make it evil or indifferent and no recompence can be made for the want of it 2. Because the desire of the soul is certainly should be so boundlesse and enlarged so absolute and peremptory that no proviso no offers by way of commutation and exchange can satisfie and quiet the soul or make a just compensation 3. Albeiâ— no unbeleever though in the pangs of the new birth and on the way to conversion can pray in faith and in full assurance of acceptance and audience yet he may wait and still venture and say with (a) Esth 4.16 Esther I will present my requests to the King and if I perish I perish And who knoweth but the King will say to him as Ahasuerus said to her what wilt thou what is thy request it shall be granted one thing he knoweth that otherwise he must perish and that there is no other way to escape and therefore he must not he will not give over whatever discouragments on the one hand or alluring baits on the other he may meet with to draw him off knowing that though he should perish it were better to perish at Christs feet and with his eyes fixed on him then any other way especially since he knoweth none who ever â—ook that course and constantly followed it who did miscarry and met with disappointment If it be askt whether the unconverted may pray acceptably we have spoken to that question Chap. 6. Sect. 3. Concl. 11. Albeit it be most proper and pertinent for unbeleevers to pray for grace as to its being and existence yet Beleevers upon a mistake and in the night of desertion when they cannot see to read their charter to the inheritance may pray for the very first work and impression of the spirit It s true if they did see and knew what they had received they could not complain as if they were altogether empty nor could they ask what they had already received but standing to the supposition they cannot well be blamed for asking what is so necessary and they so much love and desire yet if they were only in suspence and under some fears it would be fitter to pray conditionally and to say Lord if thou hast not already wrought in the that blessed change which is so desirable and which I so much long for O Lord work it in me and if thou only hidest from mine eyes that seed of grace thou hast sown in my heart Lord open my eyes that I may see thy work and praise thee for what thou hast done But here it may be aske how doubting Beleevers may pray for grace and whether they may be said to pray in faith Ans 1. Certainly they may be said to pray absolutely for grace in the sense held forth in the preceding conclusion will any think that their longing and thirst will be lesse vehement and their diligence will not be so great as the desire and endeavours of the unconverted but 2. as to the particular expressed in the question it semeth undeniable that Beleevers while they are and so long as they continue in the supposed case of doubting denying fearing c. cannot pray in faith as that importeth an assurance of audience and acceptance but whether or not that be a necessary qualification of an acceptable and prevailing prayer shall in its own (b) viz. part 2. ob 2. place be enquired but if by faith required in prayer be only meant a qualification of him who prayeth rather then of prayer it self a qualification rather of the subject and agent then of the act and performance it self such doubting souls may no doubt be said to pray in faith 1. because it s supposed they are Beleevers and so cannot be without faith yea 2. their prayers may be (c) Heb. 4.2 mixed with faith faith may act lively and joyn in the duty though it carry not the foul the full length and fill it not with joy in the assured expectation of a gracious return yea 3. there may be a kind of recumbency and dependance on God for a gracious return such may adventure and cast themselves upon him for successe Concl 12. Concl. 12 Yet beleevers may pray absolutely and in full assurance of audience for grace when not doubting of their state and the acceptance of their persons 1. They pray that they may persevere and that they may be kept from totall and finall apostacy for perseverance in grace is no lesse necessary then our first being in that state 2. They may in faith pray for the consummacion of grace into Glory that the body of sin may be destroyed and Gods image perfectly restored unto them that the (d) Cant. 2.17 day would break and the shadowes flâ—e away that they may see their beloved face to face and may become happy in a full fruition of him unto all eternity Yea 3. they may in faith ask a further measure of grace that they may not stand still in this wildernesse but may go forward that the stock of grace may increase and grow in their hands anâ— that a further measure of actuall and habitual strength may from time to time be let out to them he who said l (e) Mark 9.24 beleeve might in faith say Lord help my unbeleef as we are commanded to (f) The Christian must be like the Crocadile that as some affirme grows as long as it livethand ceaseth to be when it ceaseth to grow grow in grace 2 Pet. 3.18 so we are obliged to ask of God what he requireth of us that he who worketh in us both to will and to do of his good pleasure Philip. 2.13 would make us grow in grace and (g) Joh. 15.8 bear much fruit to the glory of his name and we may ask in faith relying on the promise to him that hath shall be given and he shall have more abundance Mat. 13.12 Mat. 25.29 Luk. 8.28 I see no reason why it is commonly said that we may not pray absolutely and in faith for the measure and degree for the increase and
why should it not also be conditionally askt and prayed for Ans As we have shown in what sense the promise may be said to be absolute so we shall now in answer to the question show 1. What it is to pray absolutely 2. In what sense the promise must be acknowledged the rule of prayer As to the first we are said to pray absolutely for any mercy not because the promise whereupon our prayer is grounded as to it's performance doth exclude all conditions or that we expect an answer without any consideration of him who prayeth not regarding any fitnesse or qualification in him to receive what he asketh for thus none of the Saints could be said to ask any thing absolutely not the immortal Crown for that will only be given to the righteous to him that overcometh c. not the encrease of grace for that is only promised to him that is faithfull in a little and grace as to it 's being and existence is not promised to believers for to them the promise is already accomplished but to the unconverted elect and those with whom we have now to deal do maintain that only grace it self is absolutely promised which cannot according to their hypotheses be askt absolutely because the unconverted to whom only such absolute promises do belong cannot pray in faith nor lay claim to any promise so long as they continue in that state Then to pray absolutely for any mercy must be nothing else but to pray for it 1. abstracting from all proviso's and conditions of expediency or subserviency to such or such an end 2. abstracting from all circumstances of person time place c. upon which it doth depend and from which it doth as it were borrow its goodness and thus to pray for it as a thing intrinsecally absolutely universally and indispensably good at all times and to all persons And 3. to be so peremptory in our desires after it that we will not compone nor bargain for any other thing in lieu of it And thus we should pray absolutely for grace and for its growth and encrease Who knoweth the worth of the least measure and degree of it all the gold and rubies of the earth are not worthy to be laid in the ballance with it who can set a price on it and appoint the equivalent it is of more worth and excellency then that a compensation may be made for it Thus we may not upon any terms sell or transact only we must submit and upon the considerations forthwith to be named acquiesce in that measure the Lord shall assign to every one As to the second how should our prayers as to the present case be conform to the promises for answer we offer these few distinctions 1. we would distinguish between prayer it self and the return and answer of prayer Hence 2. we should distinguish between the presenting or offering up of our desires and our expecting or waiting for an answer 3. Let us distinguish between a simple desire though never so intense and fervent because of the goodness and amiablness of the object and a confident desire grounded upon a Divine promise 4. Let us distinguish between the promise abstractly and formally considered and the object of the promise Hence these conclusions in answer to the question Concl. 1 Concl. 1 It is sufficient that our prayers keep conformity with the promises as to the object so that the matter of our petitions be the object of a promise This objective conformity was that which we estabilshed while we spake to the question in the general Sect. 1. And therefore we must not make a comparison between the promises and our prayers formally considered either 1. as to the acts for thus the promise is an intimation of the will of God to us and prayer an intimation and directing of our desires and the acts of our heart to God Nor yet 2. As to the maner nec quo ad rem nec modum rei the promise may be delivered conditionally and may include a precept requiring such and such qualifications in him who would lay claim to it from which our supplications may abstract albeit the supplicant must endeavour the performance of the condition to which the promise is entailed that he may obtain what it holdeth forth yea he may pray for strength to perform the conditions but then that precept cannot be the ground of our confidence nor the promise to which it is annexed but some other promise intimating Gods purpose to help and assist us in that work yea the precept as such and as it annexeth such a proviso to the promise is a rule of our duty but not a warrant for our prayer and thus we may absolutely pray for what is conditionally promised and when we pray that we may be inabled to perform the condition there must be a distinct petition having a distinct and another promise for the ground of our faith Concl. 2 2. Concl. We may pray absolutely for the measure and degree of grace albeit we cannot confidently wait and expect a return to our prayers but by reflecting on the condition required on our part and finding it wrought in and performed by us Hence Concl. 3 3. Concl. We may desire but we cannot confidently and in faith desire and ask till we thus reflect upon the condition and unlesse we desire upon the terms expressed or involved in the promise Concl. 4 4. Concl. Prayer may be absolute though its answer and return the performing and fulfilling of our desires be conditional the accomplishing of our desires and of the promises may depend upon a condition upon which our desires do not depend albeit we must look to its performance that our desires may be granted But it may be here enquired whether supposing the performance of the condition we may confidently and in full assurance of faith expect the fulfilling of the promise as to the very particular desired And what is the difference between our praying thus for grace and our praying for outward and temporal things which as all confesse must only be conditionally askt Ans As the Lord according to his good pleasure and to evidence the freeness of his grace doth shew mercy and bestow grace on whom he will so he doth give a greater or lesser measure of grace when and to whom he pleaseth Yet 1. The way expressed in the covenant is thy way the way prescribed unto thee and in which thou must walk if thou wouldst obtain the promised mercy Yet 2. if thou make conscience to perform the condition the want of mo talents is rather thy cross and tryal then thy (l) I do not speak of the original want of Gods image as if that were not our sin but of an acquired impotency as if that in the supposed case would be imputed to us according to the tenor of the covenant of grace sin and in the issue thou shalt be no looser because that more strength was not let out to
and peremptory in our desires after them the condition of expediency must alwayes be expressed or included as we must be circumspect in the use of them so we must be submissive in our desiring of them You will say there is some hazard from whatsoever fountain it flow whether from our selves or from the object and should we not guard against that in our prayers Ans Yet not so as to pray conditionally for these excellent and necessary things otherwise we may ask nothing absolutely because as we have said the best and most necessary things may be abused by our corruption we must then absolutely and peremptorily ask and with the thing it self ask the right use and improvement of it And here it is not difficult to determine the (x) viz. Whether we may ask peremptorily the thing and that the condition may be placed question we propounded concerning temporals Here we may ask the thing and the condition but we may not ask the thing upon condition and supposition we must not add an If we may as determinately absolutely and peremptorily ask the qualification as the thing it self the sanctified use and right improvement of it and that all abuse of it may be prevented as well as that we may have it we must not make a divorce and separation yea not so much as by way of supposition so as to offer that up prayer-wayes to God We then may and should deprecate the abuse and pray that it may have no place but we may not suppose the possibility of abuse and under that supposition rest content with the want of the thing but we must in our desires and prayers peremptorily set our selves both against the want of the thing and the abuse of it and that such a supposition may be excluded and that there may be no place for such abuse but that we may be holy humble charitable c. It seemeth to be liable to a very harsh construction to say or imagine that a further measure and degree of grace may be hurtfull and inexpedient to us in whatsoever case or combination of circumstances nor know I any ground that can be alledged with the least appearance of probability for such an assertion It is true not only outward and bodily things such as riches honours and pleasures but also parts and moral endowments yea and the common gifts of the spirit have often proven snares the Lord in his just judgment may according to that threatning Mal. 2.2 curse all such blessings but how grace can become a snare and how the Lord may be said to curse it is not easie to conjecture that he never threatned neither know I how such a thing is possible O! how doth it sound in a Christians ear to say that grace or holiness is cursed Though the Lord may remove our talents for our not improving of them yet all our talents of grace as such are blessings and cannot incline or dispose us to any sin what though some eminent in grace have fallen into grosse and grievous sins and though some have been puffed up with their priviledges performances c. yet that was not a fruit of grace but of sin not totally subdued it was not because there was much strength of grace in the heart but because there was not more and because the principles and habits of grace were not awakened and further strengthned and stirred up by actual influences and the quickning motions of the spirit that such did fall and though they did take yet no occasion was given from their graces to become proud so that grace can never be called a snare or temptation though corruption when yielded unto and not watched against will never want an object but will fancy and make to its self an occasion where there is none to be found But some may yet reply what should we not submit to the holy and wise dispensations of God not murmuring and repining because our Lord doth not intrust us with mo talents Might he in the parable Mat. 25.15 who received the two have said nay Master but I must have five as well as my fellow servant Ans Though he might not murmure and repine but should highly have prized and thankfully acknowledged the little he had received yet in zeal to the glory of his Lord he might have said Lord let me also have five if you extend the parable only to talents of grace though the (y) Talentum significat quaelibet Dei dona Basil in reg brevior inter reg 253. scope of it would point out another kind of (z) All these talents must be of one nature and therefore since he who received only one cannot be said to have received a talent of grace so c. talents that I may be the more enabled to serve and honour thee But for a more full answer to the question we would remember that there are (a) Haec talenta scholasticis vocantur gratiae gratis datae posteri ora gratiae gratum facientes sed minus commode cum omnis gratia nobis gratis detur sola Christi justitia nos gratos faciat talents of gifts such as knowledge utterance and the extraordinary priviledges of some in the primitive Church as prophesies and tongues 1. Cor. 13.8 And there are talents of grace in which the life of religion doth directly and essentially consist in which as (b) In hisce spiritualibus honis major vis est certior veritas fructuosior profectus purior perfectio Bon. de proces rel sex cap. 18.20 Bonaventure well said there is greater power truth purity and perfection And as in all this enquiry after spirituals we did only speak of saving and sanctifying grace as it is contradistinguished from whatsoever gifts though never so precious and excellent if not of themselves sanctifying and saving and if common to the elect and reprobate so now we affirm that what fervency importunity and zeal we did plead for in prayer as to any particular and determinate object must be limited to the talents of grace and not of gifts we may not peremptorily desire and pray for such a measure of gifts whereby we may edifie and do good unto others but should rest content as with our station so with the measure of gifts and abilities it hath pleased our master to put in our hands albeit we may and ought improve that stock he hath entrusted us with to the best advantage that by our diligence our master may be honoured and our talents multiplied And this moderation of our desires should not only be extended to gifts of edification such as the gifts of preaching praying c. But also to gifts of consotation such as assurance peace joy c. as these are sweet to our tast and a part of our reward though we be allowed to (c) Phil. 4.4 rejoyce and must give all (d) 2 Pet. 1.10 diligence to make our election sure c. yet we must
reprobat and those who have committed that unpardonable sin against the holy Ghost c. WE need not ask if we should pray for others the Law of God the (a) Jam. 2.8 royall law of love and the constant practice of the Saints do point out this duty and as a threefold cord bindeth us thereunto first then God hath commanded us to pray for others Jam. 5.16 1 Joh. 5. â—6 Secondly he hath promised to answer 1 Joh. 5.14 16. Jam. 5.15 Thirdly he hath accordingly answered those prayers that have been put up for others Gen. 20.17 Exod. 33.17 Job 42.9 8. and though he be a reprobat for whom the Saints do pray yet they shall not lose their labour their prayers shall return into their own bosome they shall not return empty and without a blessing but shall bring with them an answer of peace to the supplicant Psa 35.13 Fourthly not only the Godly have required the mutuall help of one anothers prayers 2 Cor. 1.11 1 Thes 5.25 2 Thes 3.1 Heb. 13.18 but the wicked also as being convinced of the need they stood of the Saints prayers and the good which might be expected from thence 1 King 13.6 Act. 8.24 Fifthly as the Saints have desired others to pray for them so they have been carefull to (b) Orat apostolus pro plâ—be orat plebs pro apostolo oro se omnia membra orant coput pro omnibus interpellat August in Psa 34. perform that duty towards others Col. 1.9 2 Thes 1.11 Exod. 32 31. Exod 33.16 Numb 21.7 1 Sam. 7.9 and Christ our head and leader while on earth prayed not only for his disciples Joh. 17. and for the unconverted elect v. 9.20 but also for his bloody persecutors Luk. 23.34 And how did he weep and pathetically lament over apostat Jerusalem Luk 19.41 Luk. 13.34 and he now liveth in heaven to make continuall intercession for his people Sixthly not only hath our blessed Saviour thus by his example taught us this point of our duty but by his command leaving us a pattern in that (c) Ideo non dicimus patermeus sed noster nec da mihi sed da nobis quia unitatis magister noluit privatim preces fieri ut scilicet quis prose tantum precetur Cypr. in lib. de orat Dom. comprehensive directory Mat. 6.9 to pray for others whensoever we pray for our selves and whatsoever we ask for our selves thus we are not there taught to say my Father give me forgive me c. but our Father give us forgive us c. And thus we are more straitly bound to that duty then if either in the preface or the close there had been an expresse command insert to pray for others for thus we are taught to pray for our brethren not only at some seasons and occasions or when we will but alwayes whensoever we pray for our selves and not to ask only some few things for them but whatsoever we ask to our selves and why should we not wish desire and petition all those good things which we desire to our selves to those whom we are bound to (d) Mat. 19 19 love as our selves what indigence and (e) Prose orare necessitas cogit pro altero autem charitas fraternitatis hortatur Autor operis imper in Mat. cir prin tom 2. hom 14. necessity will drive us to ask for our selves that brotherly love should draw us to desire and petition to others and love being a more kindly motive then necessity and the good of others a more noble attractive then self interest it must be a better evidence of sincerity to pray for others then to pray for ourselves You will say must we then pray for all and every one For Answer we shall bring some conclusions partly negative partly affirmative Concl. 1. Concl. 1. We abominat the Popish conceit of praying for the dead as 1 foolish and unprofitable for after death the judgement Heb. 9.27 then we must appear before the tribunal of Christ and be stated into an inalterable condition which all the devotion of Papists all their masses and supplications cannot change 2. as groundlesse and unwarrantable having no command nor precedent in Scripture yea nor from the first and purest antiquity and reason can here have no place for the Saints want no good and they fear no evil which are the two occasions of prayer mentioned by the Apostle (f) The two grounds of prayer mentioned by the Apostle 1. the want and abfence of some good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The presence or fear of some evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 1.5 and 5.13 and an irrevocable sentence is already past upon the damned where the tree is fallen there it mustly for ever Ecles 11.3 the evening is come and there can be no more working in the Lords vineyard every one must now receive his reward according as he hath employed the day past David would pray no longer for his child when he heard it was dead the reason he bringeth in reference to the childs bodily life and being here again in the world is applicable to the state and condition of the soul there can be no alteration after death and therefore he would pray no more for either the childs bodily being here again or concerning the eternal portion or spiritual condition of his soul 2 Sam. 12.23 The Saints are now at home and rest secure till the day of the resurrection when soul and body being united shall partake of glory and happiness according to their several capacities to all eternity and till that day they rest upon Gods word as to the resurrection of their bodies which is another kind of (g) This appeareth to me to be the main ground of difference which with submission Ioffer to the consideration of the judicious word then the word of promise which believers on earth plead in their prayers It is the sentence of a Judge and would an earthly Judge take it well if any man should petition him to own and stand to his sentence They are not now on their way nor in the (h) Preces ge mituslachrymae arma sunt athletarum in stadio versantium in agone sudaentium non victorum in caelo triumphantium Tilen synt part 2. disp 49. § 22. condition of a Viator and traveller they are now above ordinances they are no more under the means what then can prayer profit them As for the popish Purgatory that Chapel in which all these Saints are conveened who call for the prayers and masses of the Roman Church or rather that prison in which are detained those captives till the Romanists by their devotion purchase their liberty our Divines long since have thrown down the imaginary partition wall betwixt that goal and hell and have shown that those (i) Mat. 5.26 prisoners shall never be able to pay the uttermost farthing and therefore shall never be set at liberty and it was no difficult task to overthrow a
house that was built upon the sand of Platonick dreams poetical fictions and humane and antiscriptural tradition I do not deny that it was an ancient custom of the Church to pray for the dead yet (k) Mat. 19.8 from the beginning it was not so We will not now enquire after the punctual time when it began nor yet what was the occasion of that custom yet it were an easie work to show that the ancient custom doth no wayes favour the Roman cause (l) Dr. Usher in bis answer to the challenge made by a Jesuit § of prayer for the dead Dr. Forbes instr hist theol lib. 13. cap. 9. c. M. Perkins Dem. of the Problem pag. 531 561. c. Dr. Vsher and Dr. Forbesse Mr. Perkins and several other orthodox Divines have undertaken that task and performed it to the satisfaction of all impartial readers yea that great (m) Dr. Usher loc cit § of Purgatory pag mihi 190. Antiquary Dr. Vsher hath demonstrated that Purgatory wherewith the Romish Clergy doth now delude the world is a new device never heard of in the Church of God for the space of a thousand years after the birth of our Saviour Yet I deny not in the sixth Century when the mystery of iniquity which began to work in the dayes of the Apostles 2 Thes 2.7 was grown up to a considerable stature and was in great part established by a Law that then many materials were provided yea and many stones laid of that structure but the afterbuilders being more wise demolished much of that work that they might rear up if not a more sumptuous yet a more profitable building Nay I deny not that long before that time before the dayes of Gregory the great that great Innovator and Parron of monkish superstition and grand builder of Purgatory Tertullian and Origen did make way for that dream the one viz. Tertullian being the (n) Albeit before that time the Saints did mention the Defunct especially the Martyrs in their prayers yet that was only 1. by way of commemoration proposing them as an example worthy of their imitation 2. By way of congratulation but not 3. by way of petition as if they had askt any thing from or for the Martyrs first amongst Christians who (o) Tert. lib. de monog cap. 10. where he layeth this charge upon a widowes to pray frequently for their dead husband pleaded that prayers should be offered up for the dead but first he turned Montanist for while he was Orthodox with what indignation did he (p) Tert. de test anim cap. 4. mock the Pagans for their praying for the dead who could have imagined that he himself should have approven that custom But thus we may see that this lesson was first learned from the Pagan Academy As for the other viz. (q) Origen lib. 2. de princ cap. 10 11 12. hom 3. in Psa 36. hom 13. in Hieron Origen who is reputed to be the first who espied the fire of Purgatory having brought a prospect from the Platonick Schools whereby he might discern and take up this ignis fatuus but we dar not confidently father this conceit upon that learned man albeit now it may be found in his Writings knowing how miserably these have been corrupted and adulterated and yet the Purgatory mentioned there is far different from and much unlike to the Romish But since Papists have no other Plea but Antiquity and humane Tradition though as we said the first and purest times were ignorant of this peece of devotion and though the first custom of praying for the dead was not founded upon the popish Purgatory which was not then acknowledged yea and I may say not discerned it being then as a (r) Or shall I say aer incognitus for some of them will have Purgatory to be in the air potest dici probabiliter quod in superiori regione i. e. in aere sit locus Purgatorii Guid. de Baiis super decret part 2. causa 13. quaest 2. Fol. mihi 237. terra incognita I would ask why they disclaim their Patrons in so many particulars and are ashamed to own or build upon the first foundation and even these materials which they now make use of must first be polished by School-subtilties so that the first owners would scarce know and could not acknowledge them for legitimat before they imploy them in their building or upon them erect their several limbs and chambers of hell 1. If Origen must be their Patron for Purgatory why do they not with (ſ) Lib. 2. de prin cap. 6. lib. ib. 3. cap. 6. tom 18. in evang Johan hom 1. in Levit But how far contrary is this to what he affirmeth in other places and in his Lamentation he affirmeth that he was condemned to everlasting punishment and could he then think that the devils at length would escape him if we may judge of his opinions from his Writings also maintain that the devils at length shall by the mercy of God be saved and liberated from their torments Or if that seem too gross yet 2. why do they not with these whom (t) Thom. in sup quaest 99. art 3. in corp ex Aug. lib. 21. de civit Dei cap. 17.18 vid. Chrys hom 21. in Acta August Encherid cap. 110. de civit Dei lib. 21. cap. 24. Thomas citeth from Austin affirm that albeit the devils should be tormented for ever yet all men though never so wicked or slagitious should at length be delivered from the torments of hell since the ancient custom of praying for the dead upon which they build did exclude none no not the worst of sinners Or 3. if they will not plead for all that are in hell yet why do they not allow the liberty to plead for some few which their (u) Serm. de Defunct Damascen hath granted affirming that by the prayers of the Saints some have been delivered out of hell as the Emperor Trajan by the prayers of (x) And yet Gregory himself professeth that those who die in their sins are no more to be prayed for then the devils Dialog lib. 4. cap. 44. Gregory the first and Falconilla by the prayers of Theela 4 If it be thought too heard a task for them to pull souls from hell yet why do they not with (y) Non dixit metuatis eum qui postquam occiderit mittit c. Theoph. in Luc. 12.5 Theophilact one of their grand pillars of invocation for the dead affirm that they may help them who are not yet cast though deceased but are ready to be cast into hell having died in their infidelity and other grievous sins Thus it is reported of Dunstan that after he knew that the soul of Edwin King of England was to be carryed into hell never ceased to pray for him untill he got that sentence repealed and Edwins Purgatory 5. Why do they not at least plead with z Chrysost in Acta
and profane that he hath committed this unpardonable sin and upon that account to think that we may cast him out of our prayers As to the first case concerning reprobates it may be askt whether we be under any command to pray for them supposing that the decree of reprobation were revealed unto us and whether or not in our prayers for others we should add this proviso If they belong to the election of God and he not reprobates Ans In these few particulars 1. if the decree of reprobation were revealed to us it would appear that we were no more obliged to pray for those whom we knew to be under that irrecoverable sentence then for such as we know to be guilty of the blasphemy against the holy Ghost the Lord doth not call us to work when he withdraws all ground of encouragment when we have no promise to look to it will be hard to espy a command there is no command to seek Gods face in vain Isa 45 19. It s true the decree of God though revealed is not our rule yet it may warrant me to leave off the performance of several duties to which otherwise I were obliged as providence which is the execution of the decree may cast some out of my prayers by casting them into hell so the decree when known may be to me a ground to leave out and for bear to mention some in my prayers whom otherwise I were obliged to remember 2. As for ordinary the former case being extraordinary and rare vel nunquam contingens as we know not what is Gods purpose concerning any man so we must not look to the decree and by it limit the object of our prayers but we must look to the general command to pray for all men and make it our rule Since (x) Nescientes quis pertineat ad praedestinatorum numerum quis non pertineat sie affici debemus charitatis affectu ut omnes velimus salvos fieri Aug. de cor gras cap. 15. we know not as Angustine saith who doth or doth not belong to the number of those who are predestinated unto life we should be so affected towards all as that we should desire all to be saved And thus our desires of their salvation should be absolute neither need we add that limitation and condition which some judicious Divines and particularly the learned Dr. (y) Au non homini sanctissimo convenit palam protestari se nisi Deus aliter statuisset percupere ut ipsis ignosceret de quibus tamen Deus aliter forsitan constituerit Twiss vindic part 2. sect 23. digres 7. prope finem Twisse do mention viz. If it may stand with the decree of God or if such belong to the number of the Elect c. As we are obliged to love all our neighbours without exception and all men on earth as Casuists determine are such so to desire and pray for their good and happiness And albeit the event and successe of our prayers depend upon the decree and appointment of God yet our praying and desiring must not depend upon that condition but must be regulated by the command which is general and illimited 1 Tim. 2.1 c. What! did not Christ on the crosse pray for his persecutors without any limitation or discrimination and weep and lament over Jerusalem Yea albeit 1. he knew their rejection yea and 2. as God he hath appointed and decreed it which practice of Christ as man not to be contrary unto or unbeseeming his absolute and eternal decree as he was God that judicious (z) Twis loc cit pag. 243. Divine doth evince against the cavils of Arnold Corvin Yet thirdly I grant that we may more confidently pray for others when thâ—t qualification is added not by way of exclusion but as a designation of the subject and by way of encouragment and motive to stir us up to the performance of that duty and to perform it with the greater confidence of successe then if promiscuously we did pray for all not knowing who amongst them were elect who reprobate as there are special bonds lying upon us to pray for and every way to promove the good of the Elect and yet more especially of them who already are of the houshold of faith Gal. 6.10 so we may pray for such with the greater confidence and assurance of successe for to such the absolute promises do belong and shall in due time be performed and they are given to Christ and are the object of his prayer Joh. 17.20 And if Christ joyn with us we need not fear least our prayers be rejected And thus I would interpret those reverent practical Divines who seem to limit their prayers to the Elect that they make mention of their election not as if they would exclude all others who belong not thereunto from their prayers but to testifie that special obligation that lyeth upon them to pray for the Elect albeit it cannot be denied that we may put up some particular petitions for the Elect and thus we may well add such a limitation though we must not alwayes and altogether exclude others who are not of that numbee But it may be askt whether we may follow that form of words 1 Tim. 4.10 and as the Lord there is said to be the Saviour of all men but especially of those that believe So we may pray for salvation to all men adding that we do seek that especially to believers Ans 1. Albeit thus we do not formally pray for reprobats and under that reduplication yet this form of prayer seemeth to border too near thereunto and it hath thus much in it Lord though such be reprobats I will pray for their salvation and thus as it were in a compounded sense we pray for reprobats and though not as they are reprobats and under that reduplication yet although they be reprobats we say thus that we do pray for them were it not better to abstract from the decree and not mention it at all 2. That form of words cannot be our pattern because God is there said to be the Saviour of all men and of believers respectu diversorum objectorum he is not ad idem the Saviour of believers and unbelievers for the one receiveth only an outward bodily and temporal protection the other a spiritual and eternal salvation while as the question doth suppose that the object is the same and that the difference is only as to the maner measure and degree for how can we be said to petition any thing rather and especially for some beyond others unless we petition the same thing both to the one and the other But 3. if the object were the same and no incapacity supposed or included into such a note of preference I see no inconveniency that can be objected from such a form of prayer thus when we are praying for temporal and outward benefits to a multitude we may especially seek these to the elect thereby intimating
and who will condemn (g) 2 Sam. 12.14 16. David his fasting and praying that his child might recover notwithstanding the Prophet Nathan had revealed unto him that he should die which message he might have looked upon as a peremptory sentence and not as a conditionall threatning Since then we are obliged to pray for our selves notwithstanding of whatsoever decree though known to us why may we not also pray for others whatever be the decree of God concerning their everlasting estate I grant there is some difference we being far more necessarily and indispensably bound to our great master and Lord then to our fellow-servants there is nothing can be imagined so long as he giveth us leave to work in his vine-yard and casteth us not out that can liberat us from that duty we ow to him the subordination being essentiall the bond and ty must be indissolvable but love being the measure and as it were rule of our duty to men when we know our labour will be in vain though we may in testimony of our love appear for them yet we will hardly find a ground whereupon to build an obligation thereunto and therefore a revealed decree though it doth not make our endeavours for the good of our brethren unlawfull yet it may liberat us of that obligation under which otherwise we did ly it must alwayes be our duty to pray for our selves but to pray for others only then when we can look upon our prayers as a mean for their good You will say if it be not our duty then we must supererogat and walk without rule when we pray for these whom we know to be in a hopelesse condition Ans Albeit there arise no obligation from the generall command to pray for all which is the rule that falleth under the present disquisition yet there may so much obligation arise from other grounds as may warrant our practice and will have the force of a Law to him who is prest to act upon such a motive Thus our Divines disputing against the Popish supererogation do maintain that what they call evangelical counsels hath the strength of a law when some speciall circumstances do concur invite yea and engage him who obsolutely and abstracting from such a state and condition is not obliged so to act thus saith (h) Davenant determin 32. vitam ducere virginalem in genere res consilii est non praecepti atque sic videtis ca quaconfilia haud incommode dicuntur si operis speciem consideremus fieri tamen posse praecepta aliquando si speciales circumstantias penfitemus Davenant to live in perpetull virginity in the generall is the matter of counsell and not of precept there being no generall command obliging all to continue in that state yet Paul having the gift of continency c. found himself obliged by the authority of God to continue in that condition and as to our case if we would reflect upon the decree we may forbear to pray for those whom we know to be cast-awayes yet if we will abstract from that sentence which we are not obliged to reflect upon though it be revealed to us the Lord not having made it our rule and would consider them as our brethren there is no restraint lying upon us why we may not put up a prayer for them yea and by thus abstracting from the decree which only gives to us a supersedeas it would appear that we bring our selves under the obligation of the general precept pray for all men and althâ—ugh we would suppose that command in the present case viz. of a known decree still to be expired yet there may as to some men arise an obligation from their special relations unto them Though the Lord did reveal to Parents and Pastors c. that their Children and people c. were reprobates yet its hard to affirm that they might not pray for their salvation not as if they might pray the Lord to alter his decrees but abstracting from these though revealed to them that they might intreat that the object of that decree might be altered and that their dear relations might be taken out of a stare not of reprobation from which we do suppose they do abstract but out of a state of sin and misery and put into a state of grace and happiness and though some from thence might infer that they thus prayed the Lord to change his eternal purpose yet as they should abstract from the antecedent so from such a consequence and consequent and absolutely pray for that to our near interests which in it self and to them is good and desirable Thus we should rather play the part of a Metaphysician then Logician And that we may make such a kind of Theological abstraction seemeth to be certain from what hath been said Art 1. And the former consequence is as valid in the case of Peters avouching and adhereing to his master as in this case for Peters denyal was revealed unto him yea the same argument may as well be framed against Christ his praying that the cup might passe from him while he knew that it was decreed that he should drink it Nay though a prohibition were added to a revealed decree yet it would appear from the practice of eminent Saints that our hands were not bound up for albeit the Lord had revealed to Samuel his purpose to reject Saul 1 Sam. 15.11 26. adding a prohibition upon the account that he was rejected not to pray any more for him Ch. 16.1 yet it would appear that this restraint was rather a relaxation of the command and a permission granted to Samuel not to pray any more for Saul though his King then a peremptory prohibition for albeit Samuel came no more to see Saul till the day of his death yet he left not off to mourn and who can imagine then that he left off to pray for Saul Ch. 15 35. So the Prophet Jeremiah though he knew that the Lord had purposed to cast that people out of his sight and thereupon had received as would appear a peremptory prohibition to pray no more for them Ch. 7.14 15 16. yet forbeareth not to pray for them though the Lord had told him that he would not hear him though he did cry ver 16. yet he would cry until he met with a second prohibition having the former reason annexed to it Ch. 11.14 yea he would not yet cease so that the command is renewed the third time Ch. 14.11.12 and notwithstanding of all these prohibitions he still prayeth as it would appear from the rest of that prophesie that he continued a supplicant for Israel untill the day of his death the book of the Lamentations clearly shew Thus also Moses continues to pray for a stubborn people after the Lord had said to him Let me alone Exod. 32.10 A prohibition seemeth to have more in it then a revealed decree and yet it did not bind Moses Samuel and Jeremiah would not be
driven from the Throne though by both these cords they were pulled back and yet I hope none will be so uncharitable as to think that these holy men did sin in so doing Now we come to the second part of the question concerning the blasphemy against the holy Ghost which is in great part cleared by what hath been already said Mr. (i) Burgess ou Joh. 17. serm 41. Burgess citeth the opinion of some Ancient who thought that the words 1 Joh. 5.16 did not hold out an absolute prohibition of all to pray for such though ordinary Christians might not interceed for those hainous transgressors yet eminent Saints thought they might do it though every one in the Court may not interceed for a vile malefactor yet a special Favorite may interpose And this special priviledge of eminent Christians to interceed for them for whom others need not appear seemeth to be intimated Jerem. 15.1 Ezek. 14.14 Moses and Samuel Noah Daniel and Joh though they would not have prevailed for those there mentioned yet in that they are there named their moyen with God is clearly implyed which glosse the learned Burgess doth reject thinking the prohibition to be general but we because we conceive that there is held forth there no peremptory prohibition and though Moses Samuel c. might prevail more with the Lord then others which is the thing there intimated yet we know no petition they were allowed to put up for any which others might not as well present unto the Lord all Christians of whatsoever size having the same rule and being under the same commands Secondly Others as Lyra think that though we may not pray for such as have committed that sin that they may escape eternal punishment yet we may pray that in part they would leave off (k) Nicholaus de Lyra in 1 Joh 5.16 non esset pro eo orandum ut paenam aternam evaderet posse tamen orari pro co ut minus peccaret per consequens ut minus puniretur in inferno to sin that thus their eternal punishment may be the lesse To which may be added a third conjecture more probable then any of the former two that we may pray for temporal good things to them while they are here in the world though we may not pray for their eternal salvation and that they may repent But the words being general not to pray they must either hold out a general prohibition or no prohibition at all but a relaxation of the general command and a general permission to all not to pray for such and if we do more narrowly ponder the words we will find that they hold out no prohibition for saith the Apostle in that 1 Joh. 5.16 there is a sin unto death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do not say that he shall pray for it As if it had been said ye are lying under a bond ye are under the necessity of a command to pray for brethren who have not committed that unpardonable sin but there is no command lying upon you to pray for such as have thus sinned neither canst thou expect to be heard though thou did'st pray for such the Apostle saith not ye shall not pray the note of negation doth not exclude the performance of that heavenly exercise but it removes the command and thus notwithstanding of what is there said we may out of zeal to the glory of God in the salvation of such a one and because of some particular relation to him wish and pray for his salvation abstracting from the appointment of God and his peremptory threatning never to shew mercy to such a one It seemeth to be a cruel and monstrous thing to lay the hand on the mouth of a parent or child of a pastour or master of family and to say they may not wish desire and pray for the salvation of their several relations though their condition were never so hopelesse and desperate How pathetically did Moses and Paul desire and pray that Israel might be saved notwithstanding they knew that Gods decree did stand in the way and that many of them as we may from several grounds collect and from Christs Sermon Mat. 12. from 25. and Ch. 23. from 13. c. necessarily conclude were guilty of that blasphemy Then 2. It is considerable upon what ground the Apostle refuseth to presse that command pray for the brethren in reference to those who have sinned unto death viz. because his former motive ver 14 15. which holds out a promise of successe and audience hath not place as to them so that the Apostle doth not simply forbid to pray for such but saith he I do not I cannot urge the performance of this duty toward such uupon that ground which may stir you up to pray for others for whom if ye ask God will give I do not say you should pray for them not that ye may not pray for them but because ye cannot pray for them with confidence and hope of successe your prayers can do them no good Thus also the Lord doth liberate Samuel from praying for Saul upon the same account (l) 1 Sam. 16.1 How long saith the Lord wilt thou mourn for him seing I have rejected him thy mourning is to no purpose it will not profit him and pray not saith the Lord to (m) Jer. 17.6 Jeremiah for that people for I will not hear thee all thy tears and prayers will not withhold the determined judgment so that such apparent prohibitions are rather peremptory denunciations of judgment against those people or persons then a restraint upon the Prophets and servants of God as to the performance of that duty to which otherwise they were obliged and they seem to be almost parallel with Jer. 15.1 and Ezek. 14.14 where Moses Samuel Noah Daniel and Job are not said to become guilty if they had been living and had prayed for that people but that though they had prayed yet Gods mind could not be towards that stubborn generation and that notwithstanding of their prayers he would have cast them out of his sight So that the Lord by this form of speech doth not testifie the dislike of the thing for if it had displeased him to pray for such these holy men durst not have offered up any desire to God for them nor persevered in so doing as Samuel and Jeremiah did but by this relaxation the Lord doth warn his honest supplicants that their prayers would not be heard in behalf of such wretches albeit the Lord would accept of his Saints and their prayers though poured out for cast-awayes yet he would not answer their requâ—sts nor shew mercy to these for whom they did pray and yet their prayers should not be lost but should like Davids fasting for his malicious enemies Ps 35.13 return into their own bosome And thus the Lord doth not simply disswade them to pray but by an argument taken ab inutiâ—i which if they would let passe
they might be doing but they could not blame him if their labour wanted sucesse Nay such an appâ—rent prohibition is so far from laying a restraint upon the Saints that if thereupon they did forbear they would provoke the Lord and wrong themselves and others Thus Gen. 32.26 the Lord saith to Jacob let me go but he will not till he get the blessing and if he had yielded we may suppose he would not then have gotten the blessing so Exod. 30.10 the Lord sayes to Moses let me alone Nay but replyeth Moses I will stand in the breach and will not leave off to interceed for that people though it hath most grievously provoked thee You will say may we not pray against such as have committed that unpardonable sin Thus the Christians of old prayed against Julian the Apostate if then we may pray for such it must be lawfull to put up contradictory prayers Ans Albeit too many no doubt have been guilty of that blasphemy yet since that which is the main ingredient of it viz. malice rage and hatred of the known truth is a latent thing and not obvious to the eye of our discretion I never read of any since the dayes of the Apostles whom the Church of Christ durst determine and peremptorily conclude to be guilty of that sin except (n) Theodor. hist lib. 4. cap. 9.17.19 Julian the Apostat for whom they left off to pray and prayed against his malice and rage that the Lord would prevent that mischief he intended against Christians and would remove such a stumbling block out of the way of the Gospel but they did not pray for Julians condemnation nor had they any warrant to pray for that Again you will object and ask what difference there is between one lying under that peremptory sentence and him upon whom it is already executed May we not as well pray for them that are in hell as for those we know to have sinned unto death Ans Because we conceive this to be the main objection we will now speak to it at some length And first if we abstract from a revelation which cannot now be expected and speâ—k of those who have grievously backslidden as we would remember Beza his caveat and beware lest we too rashly judge of any man that he hath committed that unpardonable sin So this may be warrant enough for us to pray for any man though never so gu lty and lying under many sad threatnings that there is no sentence and threatning though never so peremptory but it admitteth a limitation and proviso When I say unto the wicked thou shalt surely dy would not this appear to be a most peremptory and irrevocable sentence and yet hearken to what followeth if he turn from his sin he shall surely live he shall not die Ezek. 33.14 16. It is true 1. these who are guilty of the blasphemy against the holy Ghost shall never find grace to turn and repent and lay hold on Christ and so shall never be pardoned yet if they did turn they should find mercy and live And then 2. albeit there be no particular sin that is unpardonable except that blasphemy yet the most part of sins and sinners shall never be pardoned and therefore our prayers can do them no good and thus unless we limit our prayers to the Elect and add this condition when we pray for others if they belong to the election of God we must pray for them whom our prayers will not profit Secondly and especially we answer Albeit these who are guilty of that unpardonable sin be under an irrevocable sentence and though we as is supposed know their condition to be desperate yet we must carry our selves far otherwayes towards them then towards those who are in hell and as upon a civil consideration we owe them if our Superiors Magistrates Parents Masters c. honour and obedience So also upon a sp ritual account there be several duties which we may perform towards and with them while they are Viators and on the way which we may not perform with or for them after they are cast into hell for so long as they live in this world they are under the (o) Nunc enim propterea orat Ecclesia pro iis quos in genere humano habet inimices quia tempus est paenitentiae fructuosae Aug. de civit Dei lib. 21. cap. 24. means though these shall do them no good their day is not yet come to an end and though they were excommunicated and thus in part shut from publick ordinances they are not as yet actually stated into an unalterable condition and therefore they may well be an object of prayer pity and Christian compassion though the malefactor be sentenced and condemned yet we may deal with the King for a pardon O! but when the sentence is once executed there is no remedy after the repobats are cast into hell and come to their everlasting home after their day is spent and they removed from the ordinances and means of grace to what purpose should we pray for them after the ship is broken sails cables and anchors will not profit if life be gone no medecine can do any good when the night hath surprised them so that they can no more work for themselves we must not imagine that we can help them with our hands But some may yet reply we cannot in faith pray for such as we know to be reprobats or to have committed that unpardonable sin we cannot have the least hope or expectation of success and dare we pray and not in faith and such a prayer must be performed as a meer task and if I might call that which we grant is not commanded a duty It cannot not be a mean for good to them and why may we not thus pray for those that are in hell Ans Certainly we should not ask what we may not ask in faith only the prayer of faith is an acceptable sacrifice but the faith that is required in prayer hath not alwayes one and the same object as shall more fully be shown Part 2. Ch. 2. And if we know that God will accept of such prayers as a testimony of our love and commpassion towards our neighb urs and of our zeal to his glory in their conversion then we may know our labour shall not be lost what though they for whom we pray reap no benefit thereby The Popish dream of Falconilla and Trâ—jâ—ns deliverance out of bell by the prayers of Theela and Gregory is fabulous and ridiculous As also that of Augustine though an eminent Ancient Neque enim de quibusdam veraciter dâ—ceretur quod non eis râ—mitratur neque in hoc seculo neque in futur Mat. 12.23 nisi â—ssent quibus etsi non in isto tamen remitteretur in futuro Aug. de civit Dei lib. 21. cap. 24. yet if our prayers as Davids for his enemies return into our own bosome with a message of peace we have no cause to
complain as if we had sought the Lord in vain what God accepteth as service done to him that he will reward But 2. though in the supposed case we cannot pray confidently as to the successe that will redound to them for whom we pray yet even thus we may pray affectionatly and compassionatly but those who are in hell are not such an object of Christâ—an-pity and compassion although we may have some flâ—shes of natural sorrow and pity towards them and some kind of desire of their delivery and salvation yet we may not go to God and offer it up prayer wayes to him we have no warrant to do so nor any practice or example of any of the Saints who did so theâ—r day is spent the door is shut and the sentence executed they are removed from the means and may not use them themselves and it were too great boldness in any other to use them for them and thus bring them under the means whom God hath excluded from them but so long as the Lord lengthneth out the day of life and forbears the ex cution of the sentence the man is not altogether excludâ—d from the means and why may we not then put up a prayer for him abstracting from the decree of God which though known to us is not our rule after death the judgment Heb. 9.27 but till then thy hands are not bound up So long as men fall under the object of the command of love which doth not expire so long as they are our neighbours and in the land of the living thou mayest perform this as well as any other office of love towards them But that we may put a close to this enquiry which though it be rather speculative then practical as to the proposed cases which seldom or never occur yet may be very usefull for clearing what is to be said in the following Conclusion which concerneth our daity and ordinary practice we will 1. in a word resume those instances which may be a foundation to the present resolution which at the first view may seem somewhat strange to those who have not hither to pondered the case 2. We will offer two or three distinctions for removing difficulties and objections For the first let us seriously ponder and consider Christ his prayer that the cup might passe from him David his prayer for his child after the Prophet had told him that he should die Samuels prayer for Saul notwithstanding he knew the Lord had rejected him Ieremiah his prayer for Israel albeit the Lord had once and again fobidden him to pray for them Paul his prayer for his brethren and kinsmen notwithstanding he knew they were rejected and reprobat and that many of them as not improbably may be supposed were guilty of that unpardonable sin And then let us compare Pauls (q) An impossible wish conceived by the Apostle to witness 1. his charity towards his brethren and 2. his zeal of Gods glory to be illustrated in the salvation of a whole Nation Diod on Rom. 9.3 wish with Moses his desire and prayer which were not only concerning things impossible and contrary to the known purpose of God but also concerning 1. the worst of evils 2. To themselves which are two considerable circumstances for clearing the present case viz. to be (r) Rom 9.3 accursed from Christ and (Å¿) Exod. 32.32 blotted out of Gods book if it be lawfull to wish evil shall it not be lawfull to wish what is good and if we may wish evil to our selves which seemeth more hard then to wish it to others may we not wish good things to our neighbours if we may desire whatever be the nature of that desire whether absolute or conditional our own damnation (t) Atqui hoc esse norat impossibile Dei proposito adversum ideo votum conditionale est nec ideo frustra quia etsi norat fieri non posse tamen sic vehementiam affectus sui testatam fecit-Sic Mosis votum accipi debet D. Paraeus in Rom. 9. dub 1. contrary unto the known decree of God may we not far rather desire and pray for the salvation of others Here is much more then parity of reason and we may well argue from the greater to the lesser none I think will be so rash as to (u) Absit ut hoc sentiamus neque enim temere hoc ve tum effutivit sed deliberato consilio scripsit dictante Spiritu Sancto Ait enim se non mentiri sed veritatem dicere in Christo attestante sibi conscientiâ suâ in Sp. S. D. Par. ibid. condemn that hight of zeal in those eminent Saints neither should any man be offended while we plead for such holy innocent submissive silent conditional and affectionat desires of the salvation of our neighbours whatever be their guiltiness or God's eternal purpose towards them As to the second let us view these instances and perpend what kind of desires and prayers they hold forth that we make these our copy especially the prayer of Christ Moses and Paul as coming nearest to our case and from these we may collect these three qualifications of such prayers as we now plead for 1. In Christ his prayer Mat. 26 39. we may observe his submission to the good pleasure and appointment of God for saith he nevertheless or albeit the thing absolutely considered be good and desirable yet not as I will but as thou wilt 2. Christ prayed conditionally for the removal of that cup viz. if it were possible that is if it might stand with the good pleasure of God concerning the salvation of lost man 3. From Moses his prayer Exod. 32.32 and by comparing Paul his wish Rom. 9.3 with his prayer Rom. 10.1 we may collect that such prayers are rather wishes then formal petitions rather conditional wouldings that I may so speak and velleities then absolute desires and thereby these holy men rather express what they would (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 optarim may well be rendred I would wish viz if it were possible vide lector num accipi possit saith Erasmus in lo◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro optarim si fieri possâ—t pray for if possibly it could be granted then what they did absolutely pray for and such prayers do contain a submissive and silent compassionating of these misers but not a premptory request or murmuring complaint of God's justice and severity against them Such prayers then as we now plead for must be 1. submissive 2. Conditional And 3. by way of wishing and woulding viz. if the thing were not impossible and that 1. in (y) Tanti erat apud illum Dei gloria charitas in suos c. Beza in Rom. 9.3 testimony of our zeal to the glory of God in the conversion and salvation of these abjects abstracting from Gods decree which is not our rule 2. In testimony of our affection sympathy and tenderness towards our brethren and neighbours Only let
us add a caution concerning these three qualifications that the two first have especially place when we abstract from the decree though known and the third and last while we reflect on the decree and thus as it were formally and in sensu composito pray for the reprobate And hence the difference is manifest between such prayers and the prayers put up for others for whom we may ask more confidently and peremptorily and without those limitations and proviso's You will say but why should we love them whom the Lord hateth Ans Ask at Paul Jeremiah Samuel and others and what will serve for their vindication may be a sufficient plea for us My hearts desire saith Paul Rom. 10.1 and prayer to God for Israel is that they might be saved and yet the main scope of that as also of the preceeding and following Chapter is to shew the reprobation and rejection of that people and to vindicate Gods soveraignty justice holiness and the immutability of his purpose And for a more direct answer 2. we say that the command to love our neighbours doth not expire so long as they are our neighbours and in the land of the living only let us love them in the Lord though they hate him and be hated of him yet we may love them in and for him if our motives be spiritual such as respect to his command and zeal to his glory we need not fear least he challenge us for loving them he had rejected Let us hear what the learned judicious and Mr. (z) Ferventiores isti affectus ut precipitanter feruntur ita nihil aliud intuentur aut 〈◊〉 considerant quam id quo tendunt itaque non conjung ebat clectionem Dei cum votâ— suo Paulus sed praeterita ejus memoria totus in Judaeorum salutem intentus erat quod si ergo in Deo non extra Deum diligomus nunquam erit nimius nosâ—er amor Calvin in Rom. 9.3 porre quod tantopere Paulum cruciavit Judaeorum exitium quod Deo volente atque ita disponente accidisse noverat hinc docemur non impedire obedientiam quam Dei providentiae deferimus quin ad perditorum hominum ruinam ingemisâ—amus cui tamen sciamus justo Dei judicio destinatos potest enim idem animus duplicem hvnc affectum recipere ut quum in Deum respicit libenter perire sustineat quos perdere ille deâ—revit quum ad homines cogitationem reflexit eorum malis condolescat longe ergo falluntiur qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hominibus piis requirunt ne Dei ordinationi repugnent Calu. ibid in ver 2. videmus igitur Christianam sidem non inducere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel Stoicismum D. Paraeus in Rom. 9.2 Calvin saith for removing this objection and for clearing the whole question We need not saith he fear least we love our neighbours too much so long as we love them in the Lord it is a grosse error to think that Christians should become Stoicks and cast away all bowels of tendernesse for fear lest they should repugn and oppose the decree and appointment of God for our obedience we ow to God and submission to his purpose and providence doth not hinder us to mourn and lament the ruine and misery of the reprobat whom we know in the just judgment of God to be appointed to destruction for these two affections may well consist when we look to God in silence to submit to their just punishment and when we look on men to bewaile their case and deplorable condition Concl. 5. If we abstract from these extraordinary cases viz. of a revealed decree concerning the reprobation of some particular persons and the certain knowledge that this or that person hath committed the unpardonable sin against the holy Ghost we may universally affirm that we are obliged to pray for all men though never so wicked and profane according to the exhortation 1 Timoth. 2.1 I know there are not a few judicious Divines who think that the Apostle here doth not exhort to pray universally for all and every one pro singulis generum but for all indesinitly for men of all ranks and degrees pro generibus singulorum not for every individuall man but for every rank of men for rich poor noble ignoble Jew Gentile c. and they add this limitation because Arminians from that place compared with v. 6. do draw an argument for universal redemption But we may not now medle with that controversie nor need we for clearing these words which abso lutely considered speak of no such matter and we think that any who will impartially look upon them will think that Mr. Calvin had reason to say that the Apostle in these words (a) Jubet orationes non pro fidelibus modo concipi sed prouniverso genere humano jubet precibus complecti omnes mortales Calvin 1 Timoth. 2.1 commands that prayers be made for all mankind and the reasons alledged in the preceeding conclusions do more strongly and forcibly conclude and prove this But before we now argue and propound some speciall grounds for confirming this point let us view two subtile distinctions of two reverend Divines viz. Dr. Ames and Volf Musculus for the 1. Dr. (b) Ames cas Consc lib. 4. cap. 20. Ames having asserted that we should pray for some things to all and every one who is in the land of the living because the goodnesse of God extendeth to all men 1 Timoth. 4.10 when he cometh to speak of salvation and happinesse he propoundeth a distinction denying that we may pray that all and every one collectively should be saved because saith he we know from the Scriptures that all shall not be saved and yet saith he we may pray for every one severally pro singulis speciatim because in charity we are obliged to hope the best of every particular man There be severall reasons we might bring against this distinction and 1. I would ask if all collectively doth include any one person beside every one severally hence we might argue thus if we may not pray for all collectively there must be some one or moe for whom we may not pray severally But that is contrary to his concession in the other branch of the distinction what guiltinesse can there be imagined in praying joyntly for all those for whom we pray severally 2. This distinction supposeth the decree of God to be our rule contrary to what hath been said Sect 1. and the Authors own (c) Medul lib. cap. 7. Bel. enerv Tom. 4. lib. 2. cap. 2. contra Greâ—inch de prades tin cap. 5. c. hypotheses And if it were our rule we might not pray for every one severally but onely for the elect 3. As 1. our charity and hoping well of men which he maketh the ground of the last part of this distinction must no more be our rule then the decree of God for we must pray not only for them of whom we
hope well but to whom we are obliged to wish and desire good things whether we have any ground of hope as to them or not So 2. our charity will be too large if we extend it to every one without exception we may not indeed passe a sentence concerning the final state of any man though never so wicked yet there be too many of whom we have no ground to hope well And 3 if we might hope well of every one why not of all if of this and that Pagan and profane man why not of all 4. We will find the Apostles wish grace unto and pray for whole Churches and incorporations though they did not think that all and every one amongst these multituds should be saved yea though they had ground to fear the worst of many of them as we may see 1 Cor. 3.3 4. and 5.1 and 6.8 and 11.21 30. Gal. 3.1 c. But (d) Musc on Joh. 17.9 Musculus his distinction is more subtile while he affirmeth that we may not as Christ would not Joh. 17.9 pray for the world though we should pray for all mortals and for all and every one in the world We will not exagitar these terms and enquire what the world as to the present case can import beside all men and women in the world or all mortals as he speaketh neither will we exaggerat what is brought by that reverend Divine by way of (e) Nec Christus pro mundo 1. e. filiis lujus seculi oravit nec Apostolus petit ut pro mundo orâ—mus aliud est simpliciter pro omnibus hominibus aliud promundo orare sicut aliud est omnes mortales diligere aliud diligere mundum nos ignoramus quinam alli sint c explication but the meaning as I conjecture is this that we may speak of the reprobat world either (f) Which he exprâ—sseth by the world formally as such and as it is hated and rejected of God and under that consideration and reduplication they are neither an object of our love nor prayers or we may speak of the reprobat (g) And thus he calleth them all men in the world or all morâ—aâ—ls materially that is of these who are wicked abstracting from the decree of reprobation and looking on them as men of one common stock and having the same nature with us as they are our brethren neighbours c. and thus we are obliged to love and pray for all men and this distinction being thus understood and I know no other sense that can be given to it agreeth as to the first member with what we said Concl. 2. and as to the Second branch with this present conclusion Now we come to propound some arguments for confirming the point 1. If we may pray for abâ—minâ—ble Nero's and such as were in authority when the Apostle wrot that first Epistle to Timothy I would know the man for whom we may not pray but the Apostle exhorteth us to pray for Nero and sworn enemies of Christ who then did govern quot quot enim erant illo tempore saith (h) Calvin in 1 Tim 2 1. Calvin Magistratus totidem erant quasi jurati Christi hostes and the learned Beza though he interpret the particle all 1. v. indefinitly yet when he cometh to the 2. verse he granteth as much as we plead for the church (i) Quâ—t erant eo temporemagistratus tot eâ—ant ecclesiae hostes penâ—â— Romanos infideles erat summa rerum Jubet autem Paulus nominatim illos in precibus comprehendi sed quid sâ— tum Julianus Apostata imperasset nempe hic unus erat ex corum numero pro quibus precandum non erat Beza in 1 Timoth. 2.2 saith he then had as many enemies at there were rulers and magistrats for the sword was in the hands of Pagan Romans and yet Paul commands that they be named in our prayers and he asketh what if Julian the Apostat had then been Emperour And answereth that this one man would then have been excepted That monster of men Nero and his wicked counsellors and parasites must be prayed for and only such as have committed the unpardonable sin against the holy Ghost of whom we spak Concl. 4. may be excluded from our prayers Hence 2. From this concession we would argue if we must pray for all Magistrates and thus for all individuals of one rank why not also for all of every other rank and thus universally for all mankind Whatsoever ground can be pretended for not praying for all individuals of other ranks and degrees of men hath as well here place and therefore since they are not concludent in this neither are they in any other case for as we cannot think that all the world will be saved so neither that all Magistrates will be saved not many wise men not many mighty not many noble are chosen 1 Cor. 1.26 27. they are exposed to greater temptations then others and it is no small mercy to have the feet kept from burning while we (k) Prov. 6.28 walk upon hot coals c. But Beza confesseth and the text it self in terminis saith that we should pray for all in authority and 1. It were ridiculous here to run to the distinction of ranks and persons because here the rank is specified and all in it named 2. This is not only asserted but proven and a reason that extendeth to all Magistrates annexed viz. that under them we may lead a quiet and peaceable life in all godliness and honesty Ergo. 3. We must pray for all to whom the Lord peradventure will shew mercy but for ought we know the Lord may shew mercy and give repentance unto the most vile and wicked men on earth unto a Manasseh unto a Paul c. unto bloody and cruel perse cutors unto these that are in the snare of the devil and are taken captive by him at his will 2 Timoth. 2.25 26. You will say we know the Lord will not shew mercy to all men only a few are chosen and shall be saved Mat. 20.16 Luk. 13.23 24. c. Ans 1. We know from the Word of God that the number of the Elect is small and that few shall be saved comparatively and in respect of them who shall eternally perish 2. By experience and judging by the rules and characters held forth in the Scriptures we may know that few in every age have been saved Yet 3. We know not whatever may be our fears that the Lord will not shew mercy to this present generation that now the Lord will not fulfill that promse Ps 2.8 to give to Christ the heathen for an inheritance and the uttermost parts of the earth for a possession that now in thir last dayes the Lord will not accomplish that word Isa 2.2 3. Micah 4.1 2. and establish the mountain of his house in the top of the mountains and exalt it above the hills and make all nations flow unto it who
knoweth when that word Isa 11.9 shall be made good The earth shall be full of the knowledge of the Lord as the waters cover the Sea c. If all nations may embrace and professe the Gospel and many Divines from several prophesies of the Scripture labour to prove that thus it shall be and none can deny that it may be then I would ask why we may not pray for this blessing unto them that all the earth may hear the joyfull sound and welcome the glad tidings of salvation and that they may recover themselves out of the snare of the devil who are taken captive by him at his will 2 Tim. 2.24 25 26. and from that Text we may further argue thus That which we should propose as our end in teaching exhorting c. may be a fit object of our petitions but the recovery of sinners is the end of the ministry of exhortation doctrine c. and therefore we may and ought pray that our Ministry may have this blessed effect The distinction of finis operis and finis operantis hath not place here for the work and worker must here have one and the same end whatever be the high and holy design of the first and soveraign agent You will say we are not Apostles upon whom the (l) 2 Cor. 11.28 care of all the Churches and of all mankind should lye Ans 1. What the Apostles might pray for that every Minister yea every member of Christ may pray for albeit all have not a ministerial care yet all should have a fraternal and brotherly care for all and every one 2. A Minister as some judicious Divines of late specially Mr. (m) Mr. Hudson vind of the ess and unity c. ch 6. sect 5. pag. 137. c. O! if that point were more seriously pondered by the Ministers of Christ how that thus in some respect and by vertue of their office the care of all the Churches lyeth upon them how affectionatly would they desire and with what fervency would they pray for their welfare to whom they could not preach c. Hudson have asserted and maintained against Independents by vertue of Christs institution and by his ordination to the office of the Ministry is made a Minister of and receiveth that office habitually and in actu primo in relation to the whole visible Church so that he may and ought exercise that function in relation to any part as the good of the whole doth require and as he hath a particular and orderly call So that his fixing to this or that particular congregation albeit it tye him to a constant and ordinary exercise of his office amongst that people yet it doth not limit the office it self which by his potestative mission according to Christs institution he hath received in relation to the Catholick Church indefinitly and universally And thus he may exercise not only his gifts but also his pastoral office and preach the Gospel in any place indefinitly whereever he meeteth with a call and should universally pray for all to whatsoever particular place he be fixed as to the exercise of the more speciall parts of his Ministry And albeit prayer be a common and general duty lying upon the people as well as the Pastors yet it is a pastoral duty and that not the least and as a Minister of Christ he prayeth not only for his particular flock but also for the whole Church But 3. The ground alledged by those who differ from us in this particular doth as well militat against a Pastors praying for his own congregation if there be any ignorant or scandalous persons there as against his praying for all members of the visible Church yea and for all mortals for who is the man that hath ground to hope that all his flock shall be saved But it is replyed by (n) Dr. Ames loc cit Mr. Gee treat of prayer pag. 109. some Divines Though God be (o) Luk. 6.35 kind to the evil and unthankfull and (p) Mat. 5.45 maketh his Sun to rise on good and bad and thus we may pray for common mercies to all yet God will not bestow special and spiritual mercies to all and therefore we may not pray for their conversion and salvation Ans 1. The decree of God his purpose either to give or not to give is not as hath been shown our rule 2. That Conscience must be too scrupulous to say no more because of that reverence we ow to them with whom we have now to do which dare not wish and desire which dare not pray and say Lord let all the world taste of thy goodness let them glorifie thy name and obtain (q) Ex pâ—rte boni quod amico optamus omnes homines aeque diligimus ex charitate quia omnibus optamus bonum idem in genere sc beatitudinem aeternam Thom. 2.2 quaest 26. art 6. ad 1. salvation through Christ let all the earth be filled with the saving knowledge of God let them kiss the Son that they perish not in his anger let them turn from their evil wayes and follow that which is good c. 3. It may be questioned whether to pray for common mercies for those for whom we may not pray for grace to use them aright be not to pray for a snare to them since common mercies to graceless souls are but as so many (r) Prov. 25 22. coals of fire heaped upon their head to aggravate their guiltiness and increase their misery 4. These whom we are obliged to acknowledge for our neighbours yea and brethren them we should love and by all means procure their good especially their spiritual and eternal good in which the glory of God is so nearly concerned and therefore since prayer is a principal mean which we may use for the good of all whom we can no otherwise profit we must not leave that mean un-essayed but all men on earth are (Å¿) Proximus aliquo modo est omnis homo cui aliqua ratione possiâ—mus commodare Ames Caâ— consc lib. 5. cap. 7. honor extendi debet ad omnem proximum i. e. ad omnem hominem Sciagraph â—at Chr. Domin 39. vid. Thom. 2.2 quaest 25.26 neighbours and every one according to his ability and as opportunity doth offer should perform the duties that flow from such a relation Luk 10.27.33.36 c. All men are brethren and of one blood Act 17.26 Mal. 2.10 Gen. 19.7 Ah! should we love our neighbours as our selves and may we not pray for them when we pray for our selves and shall Conscience and Religion be pretended as a Plea for (t) Nam si ab uno homine quem Deus finxit omnes sumus oriundi certe consanguinei sumus summum inter se hominum vinculum est humanitas quod qui diruperit is nefarius parricida existimandus Quod si ab uno Deo inspirati omnes animati sumus quid aliud quam fratres sumus c.
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
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
as do evil that under them we may lead a quiet and peaceable in all godlinesse and honesty 1 Timoth. 2.2 Rom. 13.3 Isa 49.23 Psa 105 22. Amos. 5.2 Prayer is the best tribute ye can pay to them and the best (p) Vid. August contr liter Petiliani lib. 2. cap. 23.86 92. in Evan. Joan tract 2. office ye can perform to your neighbors and fellow-subjects whatever be the judgment of the world or its reward yet the best Christians will be found to be the best subjects and the best neighbors Sed bonus vir Cajus Seius tantum malus quod Christianus 3. Who will ask whether he should pray for the Kingdom city an place of his abod and nativity 1 Because of severall relations we stand under towards our countrey-men as being fellow-subjects compatriots brethren being neerer in kin to many of them then to strangers and companions we are obliged in a speciall manner to pray for them Psa 122.8 Rom. 9.2 3. Secondly because our peace and welfare consists in theirs Jer. 29.7 And 3. thus we should not only pray for temporals to them but also for grace and spiritual mercies we cannot live securely where the fear of God is not least like the fish in the sea the greater devour and make a prey of the lesser Gen. 20.11 O! then pray for them if thou wouldst not have them make a (q) Isa 59.15 prey of thee Did Abraham so importunatly interceed for (r) Gen. 18. Sodom though he was not concerned in their misery and wilt not thou plead for the place of thy habitation with whom thou must share in their prosperity or adversity It s the Saints priviledge that they may be a blessing in the midst of the land Isa 19.24 and bear up the pillars of a sinking sinfull world Psa 75.3 were there not a Saint on earth how quickly might the earth and all its inhabitants be dissolved Behold the difference between the upright and the wicked the one is a blessing and the other a curse to the place Prov. 11.11 and prayer is that messenger the Saints employ to fetch home the blessing to themselves and others 4. This duty in a speciall maner lieth on them who live together in one family as being yet more neerly concerned in the good or evil of one another It s true this duty doth in a speciall manner lie upon the master of the Family who must with good (Å¿) Josh 24.15 Joshua undertake for himself and all within his house He must be a King to rule there a Prophet to teach and instruct them and a Priest to offer up daily sacrifices with them and for them none are exempted from this duty David though a King on whom the care of the whole nation did ly yet did not forget his family after he had been employed in the publike worship of God it is said of him to his commendation that he returned to blesse his houshold 2 Sam. 6.20 If Cornelius be a devour man his religion must not be confined within his own breast and therefore it s observed that he feared God with all his house and prayed to God allway Act. 10.2 But albeit this duty especially as to the performance of it with the whole family as being their mouth and minister doth ly upon the master of the house yet none in the family are exempted from a private and personal communion with God in prayer what though the head of the house neglect his duty and were a gracelesse man wilt thou go to hell because thy Father and master doth run thither Ah! rather with holy David lament and say Wo is me that I sojourn in Mesech and dwell in the tents (t) Not that David ever was in those countreyes but he called those so amongst whom he was by reason of their fierce barbarousnesse and wickednesse Diodat on the place of Kedar Psa 120.5 and thou shouldst the rather be busie thy self if the rest of the family be negligent that thou mayest get thy name out of the curse that is denounced against prayerlesse families Ier. 10.25 and what knowest thou but thy prayers may procure a blessing to the whole family (u) Gen. 30.30 Labans house and estate was blessed for Iacobs sake and (x) Gen. 39.5 Potiphars house yea and all (y) Gen. 41. Egypt for Ioseph And then if others make conscience of their duty what a shame is it for thee to be singular in evil and that thou alone shalt be pluckt out of the family and cast into hell Ah! be no longer a devil to tempt the Saints by thy wicked example Thou wicked son or servant what wilt thou say and with what horror and confusion wilt thou behold thy Father and master in Glory whilst thou art cast out Oh! said dying (z) Sam. Clerk in his life Mr. Bolton to his children I Verily beleeve that none of you dar think to meet me at the great Tribunal of Christ in an unregenerat state Yet 5 this duty doth ly more forcibly upon those who are of the Houshold of a faith (b) Sicuti in aliis charitatis officiis ita in precibus prima debet esse cura sanctorum Calvin in Eph. 6.18 though the members of that family be far scattered through many nations yet they are more firmly united then those of any other incorporation we have seven ligaments and bonds of union held sorth in one Scripture Eph. 4.4 5 6. which are brought as so many motives to keep the unity of the spirit in the bond of peace v. 3. and may serve as so many arguments to stir us up to make conscience of this duty to pray one for another 1. All the Saints are members of One Body 2. All are animated by One and the same Spirit 3 All are called in one hope and are joynt heirs of the same Crown and Kingdom 4. They all serve the same Lord and master 5. All have one and the same Faith and profession one task and work all are walking in the same way and travelling to the same home and all must lodge together unto all eternity 6. One Baptisme all have the same badge and wear the same livery 7. All have one God and Father in Christ Jesus all are of a noble descent and of the blood Royall as to their regeneration and new birth Is there then any relation like to that which is amongst the Saints Is there any union which is so intimat and strong and yet alas in this jangling and contending age self-love as a canker consumeth and eateth our true love to the brethren now are the dayes foretold by our Lord Jesus in which the love of many should wax cold Mat. 24 12. where there is not true love there cannot be a cordiall desire of their good and no prayer for them that God will accept O but its a sad character thou art no son who dost not mind thy brethren and if thou hast no Sympathy
with the rest of the members while they suffer and seekest not after a remedy it s a token thou art a rotten and dead member which must be cut off O! but Christ the head continually prayeth for all the members of his body and wilt thou not joyn with him hell and the world are enraged against them they have but few friends and shall these prove unfaithfull and not help them by their prayers whom otherwise they cannot profit wilt thou prove like Pharouh's butler whilst thou art advanced and hast moyen at court wilt thou forget the affliction of Ioseph if hitherto thou hast done so say with (b) Gen. 41.9 him I do remember my fault this day Albeit no Saint should be excluded from our prayers yet more specially we should remember the afflicted whoever be forgotten the sick child will be cared for affliction is a fit season for prayer and not only the afflicted should pray for himself but others should joyn and put up a prayer for him Iam. 5.13 14. But yet more especially we should compassionat persecuted Saints who suffer for righteousnesse sake though Moses Nehemiah Esther and Daniel might have enjoyed the pleasures which a Kings Court could furnish yet the affliction of Gods people did afflict their spirits and send them to the throne to interceed for their brethren You will perhaps say who is he that forgetteth the Saints Answ But it may be thou prayest not for them as Saints but as thy friends and neer relations if thou pray for any one as a Saint thou (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includit supponit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod enim alicuiconvenitqua tali necessario convenit omui ideoque a quatenus adomne vales consequentia vid Arist 1. Post cap. 4. must pray for all (d) Eph. 6.18 Saints self-love as it may make thee pray for thy self so also for thy relations amongst which may be many Saints but only the love of God can make the love his children as such and all that bear his image though never so mean and despicable in the eyes of the world and not able to serve or profit thee O! let us hearken to the invitation Isa 45.11 Let us ask of God concerning his sons the Lord calleth us and assureth us of successe only let us take heed that we forget none of his sons the father will not take it well that any of his children should be slighted as Joseph would not speak to his brethren till all were present so thou mayest meet with many frowns from the Almighty if thou come alone or forget any of thy brethren behind thee 6. And we shall instance no mo particulars The relation that is between Pastors and people do engage to the mutuall performance of this duty as for the Ministers of the Gospel as they are by their calling obliged so they will make conscience if of any thing to pray that the word preached by them may be accompanied with power for the conversion of the hearers that it may be received with meeknesse and reverence not as the word of man but as the word of the living God which is able to make wise the simple and to save their souls that they may not become unfruitfull hearers but doers that their fruit may be holinesse and the end everlasting life that they may grow in grace and in the knowledge of our Lord Jesus Christ c. Jam. 1.21 25. Rom. 6.22 Psa 19.7.2 Pet. 3.18 c. You will not deny that Ministers should pray for the people committed to their charge for whose souls they must answer in the day of accounts that they have laboured to feed them and rescue them from the snare of the devil and have watched for them and sought their good in every ordinance Heb. 13.17 2 Timoth. 2.24 25 20. But that the people should pray for their Pastor we do not too many will say see such reason or necessity nor is it very usuall Answ What dost thou talk of reason or necessity when may we argue from these if not in the present case and therefore hearken O negligent hearers who care not for your own souls but would cast all the care of them over upon the Minister to whom you deny your assistance in that work and ponder these few amongst many motives that may prevail with you to make more conscience of this so much slighted though most necessary duty 1. Thou canst nor prepare thy heart to hear the word and no wonder then though thou get no good by it if thou neglect this duty if the husbandman take pains on the ground he will not be wanting so far as his care and industry can reach to provide good seed and if thou desire and expect a blessing on the word which is the seed of immortall life as thou will labor to have thy heart which is the ground fitted and enlarged to receive so thou wilt by prayer wrestle with the Lord who is the great master and (e) Joh. 15.1 husband-man that he would enable his messengers that they may speak as the oracles of God in power and demonstration of the Spirit that a door of utterance may be opened unto them for to make known the mystery of the Gospel that they may speak boldly and may exhort and rebuke with all authoritie and may be instant in season and out of season with all long suffering and patience that they preach not themselves but Christ that they may take heed to their Ministy to fullfill it that they may be cloathed with righteousnesse being an example to the flock in word in conversation in charity in faith purity self deniall and holinesse that thus they may save themselves and those that hear them c. 1 Pet. 4 11. 1 Cor. 2.4 Col. 4.3.17 2 Tim. 2.15 Tit. 2.15 2 Tim. 4.2 2 Cor. 4.5 Psa 132.9 1 Tim. 4.12 c. if thou desire the (f) Pet 2.2 sincere milk of the word that thou may grow thereby thou wilt not forget the nurse if thou regard what seed be sown in the ground thou wilt not neglect to go to him who only can fill the hand of the sower and to say to him O! let us not have tares in stead of good seed if thou care for thy spirituall life thou wilt say O! let the stewards hands be full let him have an allowance for us that we starve not for want of the childrens bread 2. What are Ministers weak frail men subject to like passions as others are Jam. 5.17 Act. 14.15 and who is sufficient for such an high and weightie charge 2 Cor 2.16 and therefore as they have need to watch over their own hearts to take heed to ther steps and to be frequent and servent in their addresses to God so the people should wrestle together with them in their prayers to God for them Rom. 15.30 and thereby strengthen their hands against all the discouragments and difficulties they may encounter
Father wilt thou forget thy brethren and the rest of his children Thou who complainest that (x) Phil. 2.21 all seek their own things wilt thou seek for thy self and not for others Thou who professest that thou shouldst love thy neighbour as thy self how darst thou desire and ask any good thing for thy self and not also intreat for the same to thy neighbour Thou who regratest that in this sinning age the love of many waxeth cold why dost thou not pray more frequently and fervently Prayer would eat out malice out of thy heart and out of thy brothers heart if we would pray more for one another we would contend less who dare hate him whom he knoweth to desire and pray for his good and the Lord would draw his heart unto thee if thou didst more zealously lift up thy heart in prayer for him this fire kept alive upon the Altar would consume and root out the seeds of discord contention and jealousie Thou who professest great zeal to the glory of God in the salvation of sinners dost thou do not desire and pray for their salvation Thou who professest thy self a (y) Rom. 1.14 debtor to all men to strangers yea to enemies when and how wilt thou pay this debt if not while thou hast the key in thy hand to open thy Fathers treasure And what wilt thou give unto those or do for them who will not ask from another any thing unto them Thou canst not say thou hast not moyen or thou art afraid lest thou shouldest displease the King if you put in for so many for he himself inviteth yea and commandeth thee and complaineth of the selfishness and narrowness of thy heart and he takes it very kindly when thou hast a publick spirit in prayer when was it that Daniel obtained that Testimonial from heaven that he was greatly beloved was it not while he was praying for the people of God Dan. 9.20 21 22 23. And as for the prevalency of thy request if they be the children of God then saith the Lord ye may command what ye will for those Isa 45.11 and though they be a stubborn generation yea though they were persecuting Pagans thou mayest obtain something for them How oft did Moses hold off a visible stroke from the rebellious Israelites and reverse the plagues that were inflicted upon Egypt So often as he did pray so often he prevailed and when the prayers of the Saints do not prevail for removing an outward judgment nothing can help such are in a hopeless and helpless condition if Moses and Samuel Noah Daniel or Job will not be heard the case must be desperate Jer. 15.1 Ezek. 14.14 but what knowest thou O man but such a miserable wretch may belong to the election of God and that thy prayer may be instrumental for drawing him out of the snare And what mater of comfort should it be to thee if thereby thou didst gain a soul to Christ and if while thou appearest before the tribunal of Christ it be said to thee these are the men and women for whom ye did mourn and pray they that turn many to righteousness shall then shine as the stars for ever and ever Dan. 12.3 Oh parents look on your children wives on your husbands neighbour on neighbour and behold that which may stir thy bowels Ah! hast thou no compassion towards thy relations Alas it may be thou doest not pity thine own soul and no wonder then though thou prove not kind to others who art so cruel to thy self but if thou knewest the terrors of the Almighty and then considered the wofull condition of such wretches how couldst thou forbear how pathetically did the Prophet Jeremy lament when he did lay to heart the outward calamity that was to come upon the people of Israel My (z) Jer. 4.19 bowels saith he my bowels I am pained at my very heart my heart maketh a noise in me I cannot hold my peace And shall not the eternal and unless the Lord in mercy reclaim such inevitable ruine of your brethren and neighbours of the once beloved Nation of the Jews of so many flourishing Kingdoms of Turks and blind Pagans stir up the bowels of your compassion and send you to the throne of Grace to pour out a prayer in their behalf and though ye could forget strangers and such as live at a distance yet it is unnatural cruelty to deal thus with your friends and relations not to pity their deplorable condition nor to awaken those ye see sleeping securely within the sea-mark of Gods displeasure if you would cry mightily to God who knows but the echo of your supplications might allarm them and being conveyed by the arm of the Almighty rouse them up out of their brutish security But alas not a few are more ready to revile their brethren and to cry out against their faults by way of insultation then to pity and pray for them but though a Christian rebuke and loving admonition may be necessary yet thus to revile and reproach is a ready way rather to exasperate then to reclaim them O! but an affectionat fervent prayer to him who hath the hearts of all men in his hand may be very instrumental to melt a hard heart and to turn it to the Lord and do not say they are past remedy whom the Lord hath not as yet cast into hell do not bury them in the grave of oblivion whom the Lord continues in the land of the living what though they have lyen long in a dead Lethargy yet the Lord may revive them and breath the spirit of life and grace into them and make such dry a bones live Ezek. 37.3 4 5.10 11. What though thou hast prayed once and again for such a rebellious son such a wicked neighbour do not faint nor give over though the vision (b) Hab. 2.3 tarry wait for it Holy Monica continued instant in prayer for her son Augustine though she saw no success nor any change wrought in him but there was a compensation made for that delay and at length Augustine not only believeth but becometh a shining light in the Church While Paul did persecute Stephen prayes for him and God answered that prayer Christ while he was on the cross prayed for his malicious murdering enemies and in return to that prayer at one sermon preach't by Peter some thousands were converted Do not then say it were lost labour to pray for such and to what purpose should we pray for these who will not pray for themselves nay but thou shouldst the rather pity such misers who will not pity themselves If thou sawest a mad man not spare his own flesh wouldst thou look on and withhold thy help wouldst thou say he is mad and why should I hold his hands nay but thou wouldst the rather pity him because of his mad cruelty against himself Ah! What are desperate sinners but so many (c) Gal. 3.1 bewitched fools and mad men who are
dayly offering violence to their own souls and what knowest thou but thy prayers may bind them Ah! therefore should every Saint with Samuel concerning a stubborn and wicked generation say God forbid that I should sin against the Lord in ceasing to pray for you 1 Sam. 12.23 and couldst thou be a witness of the dishonour they do to God the scandal they give to the godly and the mischief they do to themselves and not warn and rebuke them if thou didst not thou shouldst partake of their sins Levit. 19.17 but if thou didst wouldst thou not desire and mightest thou not pray the Lord to bless thy reproofes But though thus we are obliged to pray for all men specially for our relations our brethren kinsmem magistrates c. Yet amongst all these the Elect should have the preheminence There is a peculiar bond lying upon us to desire and pray for their good and we may more comfortably and confidently perform that duty towards them then others then our desires and Gods (d) Though 〈◊〉 neither the decree nor providence of God be our-rule yet both are a comfortable motive to pray decree promise and providence do meet in one point and such prayers shall certainly at length be answered Christ prayed for all these Joh. 17.20 and his prayer is on record and now in heaven he reneweth it and still liveth to make intercession for such And should not we joyn and add our poor weak concurrence they are those with whom we must dwell for ever and with whom we must joyn in uninterrupted praises and shall we not now allow them any room in our prayers But yet there is a more special obligation lying on us towards them who already beleeve and are of the houshold of faith as we should specially do good unto them Gal. 6.10 so in a special maner we are obliged to pray for and desire their good They are the object not only of Gods benevolence but also of his beneficence and complacence they are actually in Christ and members of his body and must not then the union be intimate and strong And should not their communion answer and keep some proportion therewith and must there not be a tender (e) Amicorum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist idem velle atque idem nille ea demum vera amicitia est Salust amicus quasi alter idem amicitia una anima in duobus corporibus Amicorum communia omnia dicta Pythag. sympathy amongst the members of one body they will together suffer and rejoyce together 1 Cor. 12.26 27. And as the feet will walk and the hands work for the good of the rest of the members should not also the tongue speak for their good The Saints have few friends but many enemies Sathan and the world do rage and will ye stand by they desire and expect your help and will you disappoint them you are the favourits of heaven ye have the Kings ear and will you not improve your moyen for the good of poor Saints shall your friends who expect your help be forgotten will ye prove so unfaithfull and so unkind and will ye thus by your negligence betray that trust that is lying upon you and not improve that price that is put in your hand you may be instruments of much good to others and will you defraud them of what they may expect yea and what as debt ye ow to them Gods command to you to pray for them is their bond whereby you are become their debters and which notwithstanding they are ready to pay you again in kind and in your own coyn and ye need not be afraid that the master will upbraid you for pleading for them they will not prove ungrate and make their mercies weapons of unrighteousness and your prayers as they may prove instrumental for the obtaining so for the right improvement of their mercies And as thus the obligation is great so also the encouragement What a refreshing and engaging motive was it to Paul to pray for the Ephesians when he heard of their faith and love Eph. 2.15 16. and for the Philippians when he considered their constancy and their fellowship in the Gospel Phil. 1.4 5 6. c. Hence from this duty we may infer another as we should pray for the Saints so we should desire and beg their prayers we should open up our case to them and (f) Jam. 5.16 confesse our faults one to another that they may know what to ask for us and if you will not you undervalue Gods care for you in ingaging them by command to perform this duty towards you 2. Ye undervalue his bounty in incouraging them by a promise of success Jam. 5.16 1 Joh. 5.16 Isa 45.11 3. Ye wrong the Saints in undervaluing their priviledge as if they were not Gods favourits and had not moyen with him these who are in Kings Courts will not want imployment And yet 4. ye dispise your own mercies and are not sensible of your own wants who will not make use of this promising mean of relief and it must either be foolish modesty or base pride that must occasion the neglect hereof ignorance can hardly be pretended in so clear a case what art thou a poor weak indigent creature ashamed to seek help (g) Dan. 2.17 18. Daniel (h) Esth 4.16 Esther and (i) Rom. 15.30 2 Cor. 2.11 Eph. 6.19 Colos 4.3 Phil. 1.19 Paul though eminent Saints and great favourits of heaven were not ashamed they knew the prevalency of joint prayer which to enemies is (k) Cant. 6.4 terrible like an army with banners and to friends comfortable like (l) Cant 4.15 streams from Lebanon As in the natural body the eye cannot say to the hand I have no need of thee c. 1 Cor. 12.21 So in this mystical body there is a mutual dependance of one member upon another there is no member so strong that it needeth not the help and concurrence of the rest no Christian should be so proud as not to desire the prayers of the brethren and none should be so uncharitable as to forget the fellow-heirs of the same Crown when they approach to the throne of Grace For conclusion we shall only add a word of encouragment to the Saints and of rebuke to the wicked intermixing a word of direction to both 1. To you who minde this duty and make conscience to perform it know that ye are honoured with this dignity to be men of publick spirits and to have a hand in the great affairs that concern the kingdom of Christ ye have the liberty to speak to the King as often as you will and to obtain what you desire and thus you may have if your negligence do no hinder a hand in all the mercies the Saints injoy whether national or personal temporal or spiritual thou mayest be instrumental in the procuring of these and none may say they ow no thanks to thee who art an honest
supplicant and favourit of the great King though thou hast not purchased their mercies with thy mony Ah! what hath the poor begger to give for an almes yet thy request hath prevailed and thy prayers have gotten a gracious return though the Lord hath blasted all means we essayed for our deliverance from the oppression of usurping Sectaries yet the Saints by their prayers have had a hand in it and who ever take to themselves the glory of the work yet the Lord knoweth that Scotish men and women who with fasting and supplications were wrestling with him did obtain this mercy as a return of their prayers And the hand of the Lord may evidently be seen in it he bowed the hearts of some and turned the hands of others employing them against their heart to hold the sword for the terror of those who were in armes or might rise to oppose the work which they themselves did as much hate whatever was the design of some of the chief leaders of the English army who went from Scotland in that service yet it is well enough known that the generality of instruments deserved little thanks as going about a work they neither loved nor intended O then let all and every one of us pray that this mercy may be improven for the glory of the giver the honour of the King and the good of those who did wrestle at the th one of grace till they obtained a grant And as the Saints are thus great adventurers for others and send many packs to sea in their name so there be many that are imployed in their business and who agent their cause as they are great Factors so they are great Merchants as they adventure for many so many for them The care of all the Saints lyeth upon every Saint And how pressing a motive should that be for thee O (m) Heb. 6.17 heir of the promise to pray for others while thou considerest that thy trade is going on while thou art a sleep and in as many places cities and families as call upon the name of our Lord Jesus and how should thy heart rejoyce when thou lookest upon such a town and incorporation such a house and family and canst say that 's my shop there they are treading for me there some are praying and wrestling at the Thron for some one mercy or other to be bestowed on me And how should the consideration hereof stir us up to be more and more free in opening up our condition one to another that we may know what in particular to ask for one another the (n) I shall now offer to your consideration a motion made by a judicious Divine with his regrate that few or none make conscience to seek after that promising remedy held forth by him there In such a case viz. of Spirituall desertion Commend saith he thy condition to the publick ' prayers of the Church especially upon dayes of solemn seeking God if persons be sick and in danger of death then a Minister shall have a bill handed to him to pray for their bodily health but I wonder that amongst all our bills there are no complaints of soul-sickness Oh! beloved It would do a Ministers heart good as we say to receive a score or two of bills upon a sabbath day to this purpose one that hath a hard heart that hath been often heated and is grown cold again one that hath been long under conviction and finds no gracious issue of it one that cries aloud after God and can have no answer one that is assaulted with fearfull temptations that cannot get any evidence of Gods love and goes heavily all the day long c. desires their prayers It may be God expects ye should thus make many friends to speak to him that thanks may be rendred by many on your behalf as the Apostle expresseth himself in a like case 2 Cor. 1.11 c. Sym. Ford Spirit of bond and Adopt 2. Treat Ch. 15. Pag. 30. if the Saints do thus need the publick prayers of the congregation must not ignorant secure hard-hearted sinners stand in far greater need of this help with what seriousnesse and fervency should they commend their condition to the prayers of the Church but alas many will rather perish then complain of their case and danger want of this liberty and freedom is in great part I dare say the cause why many walk so uncomfortably many are weak faint and disquieted and are ashamed to tell what alleth them and God punisheth their pride with desertion and suffereth them to (o) Psal 68â—3 ly amongst the pots till they call for help from their brethren I have sometimes reflected on Job 42.8 to know why the Lord did commend Eliphaz Bildad and Zophar unto Jobs prayers adding a threatning if they should presume to offer up a sacrifice to him till Job did pray for them though they were holy men and had pleaded zealously for the Lord yet for their mistake and want of charity towards Job though they should pray God would hide his face till Job joyned in the work but we may to good purpose apply that place to this case it may be a pardon is sealed in heaven but the sense of it is withheld till some one or other Job do pray for thee the Lord may make choice of thy brothers prayer rather then thine own as the messenger by whom he will send the mercy thou longest for now consider who this Job was 1. He was an eminent Saint a great favourit of heaven Noah Daniel and Iob Ezek. 14.14 as Moses and Samuel Jer. 15.1 are recorded amongst the worthies of the great King and that rather because of their power with him then over men and the case was rare such as that there mentioned in which they could not prevail and obtain what they askt what meanest thou O Saint thus to mourn and complain is there not a Saint on earth to whom thou mayest commend thy case and if thou be living under the charge of a faithfull Minister whâ—â— can be more fit to minister comfort and be an instrument of good to thy soul The Lord will bless his own Ordinance and he will have thee to run to it but what ever good may be expected from thence thou mayest imploy the help of others the mo joyn in the work and the more eminent they are for holiness their prayers will be the more prevalent when two or three are met together and when they agree in the mater of their supplication though they be in different places they may expect a special blessing Mat. 18.19 20. Faithfull Abraham could have obtained mercy for the abominable Sodomits if there had been ten righteous ones amongst them Gen. 18.32 and meek Moses was heard and did prevail for an idolatrous stubborn and most ungrate people Exod. 32. Exod. 33. 2. Job was one whom those his friends had wronged they added affliction to the afflicted and pronounced a rash and uncharitable
sentence against him and the Lord would not accept their payers till Job whom they had accounted a very hypocrite did interceed for them if then thou hast injured thy brother if he hath ought against thee leave thy gift before the Altar go thy way first be reconciled to him and then come and offer thy gift Mat. 3.23 24. But offer not alone let thy brother joyn with thee in the sacrifice it may be thy acceptance depends upon his concurrence but especially if he be a Saint whom thou hast wronged if thou hast been uncharitable to him and dealt hardly with him go to him and confess thy fault and beg the help of his prayers and thus ye may mutually conspire and lay a mighty siege to heaven and continuing thus to (p) Rom. 15.30 wrestle together ye must prevail Such professors as are proud disdainfull censorious envious and living at variance with their brethren if their graces be weak their enlargement little and their consolations rare let them consider where the blame lyeth 3. Job was one whom the Lord had grievously afflicted The terrours of God did as he (q) Job 6.4 complaineth set themselves in aray against him the arrows of the almighty were within him (r) Job 10.6 the Lord hunted him as a fierce Lyon and (Å¿) Job 7.20 set him up as a mark at wâ—â—◠〈◊〉 did shoot he (t) Job 9.17 multiplied his wounds and he did breâ—◠〈◊〉 with a sore tempest his (u) Job 13.24 25 26 27. feet were casten in the stocks and he was broken as a leaf driven to and fro and pursued like dry stubble the Lord did write bitter things against him as if he had held him for his enemy c. And should not to him that is afflicted pity be (x) Job 6.14 shown by his friends but they (y) Job 6.15 dealt deceitfully with him He was wounded in the (z) Zech. 13.6 house of his friends They proved miserable comforters and (a) Job 13.4 physicians of no value therefore the Lord did break them with a grievous wound putting the plaister that only could cure them into Jobs hand As a tender parent takes special notice of the sick child so the Lord of the afflicted Saints and most severely punisheth the injuries done to them See Obad. 10 11 12 13 24. c. And the prayers of the afflicted are very powerfull and prevailing the sick child must not be refused If then thou (b) Obad. 22. hast spoken proudly in the day of distress recommend thy self to the prayers of the afflicted least (c) Job 42 8. the Lord deal with you according to your folly Thus I have insisted a while in discovering this treasury of the Church far more precious excellent and usefull then that of gold and rubies not that popish treasure filled with the fictitious merits and (d) Quarum alioquin nullus esser usus nec enim quae semel applicatae fuere redire possunt sed ipso usu consumuntur pereunt adeoque papistae ut bene observat Chamierus candem ponunt divinae liberalitati legem quam severitati ut nec bis vindicet in id ipsum nec bis idem remuneret Dan. Cha. panst tom 3. lib. 24. cap. 3. superfluous as Cajetan speaketh satisfaction of the Saints departed but the treasure of the living Saints intercession the Dispensation whereof belongeth not to the Pope but to every Saint all who have an interest in this treasure have a key and may open it when they will for the relief of themselves and all their brethren And this treasure viz. the common stock of the Saints prayers if we would speak properly is rather the key then the true treasure it self which is only Christs satisfaction and intercession but yet in that the other is the porch whereat we must enter and the messenger which bringeth from thence a supply for all our wants and maladies it may metonymically be called a treasure and rather then that anti-scriptural and irrational popish dream of Saint-satisfaction As for these who as (e) Job 15.4 Eliphaz unjustly charged Job cast off fear and restrain prayer what good can the prayers of all the Saints do to such 〈◊〉 albeit through their prayers the Spirit of prayer and supplication may be poured out upon thee who wast as a (f) Jer. 31.18 bullock unaccustomed to the yoke yet unlesse at length thou put in thy neck and joyn in the duty the prayers of others cannot profit thee It s the character of a gracelesse heart when Gods hand is stretched out against it to imploy others to interceed but not to lift up a voyce for it self as we may see in Pharaoh Exod. 10.17 Jeroboam 2 King 13.6 Simon the Sorcerer Act. 8.24 Yet you will say Moses was heard for Pharaoh Obj. and the man of God for Jeroboam Ans As the Lord out of a common providence Ans may bestow many outward mercies and deliverances to the wicked for his peoples sake with whom they are incorporated so they may meet with some special dispensations as to these outward things upon the prayers of the Saints The Lord to evidence the greatness of his love towards his chosen ones will thus hear them while they interceed for the wicked as that (g) Vid. hist aepud Euseb lib. 5. cap. 5. Magdeburg cen 2 Luc. Osiand cenâ— 2. lib. 3. cap. 12. c. legio fulminatrix obtained water to refresh and a notable victory unto the host of the pagan-persecuting Emperour Marcus Aurelius Antonnius But these mercies though never so great and singular yet wanted the marrow and substance and in the issue proved through their abuse rather cursings then blessings And as for spiritual mercies which only deserve the name no prayerlesse soul did ever â—ast of these But you will say who is he that doth not pray Ans But I would rather ask who is he that doth pray That which is currant and passeth for good coyn amongst men God will reject as (f) Jer. 6.30 reprobare silver the prayer of the wicked is an abomination rather then devotion Prov. 28.9 Prov. 2.27 The Lord doth not regard the prayer of him who regardeth iniquity in his heare Ps 66.18 O then cast off and break asunder the cords of sin and call upon God with the whol heart that he may bear thee when thou cryest and may fulfill the desires of others for thee And if the prayers of the Saints for prayer-lesse wretches prove unsuccessefull and can do those misers no good what shall we think of their prayers for others who make not conscience to pray for themselves O! how should it vex our souls to hear that cursed crue of vagabond beggars who have no other rhetorick but their counterfeit prayers and flattering praises to interpose the name of the great God for every morsel of bread they ask and to take his dreadfull name in vain in their frequent prayers promiscuously poured
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
presence (h) Gen. 3.10 O! but the Spirit removeth that terror and dread and faith to the fugitive and trembling sinner what Christ by an audible voyce to the paralitick Math. 9.2 Son be of good cheer thy sins be forgiven thee and if thou be a Son what needs discourage thee if a child then an heir an heir of God and joynt heir with Christ Rom. 8.17 and so you may ask what you will it will be given to you will the Father withhold any part of the portion from the heir or needs the son be afraid to draw nigh to his kind Father Thus the Spirit of adoption by discovering and witnessing our relation doth enable us to come with 1. boldnesse 2. confidence and 3. importunity crying which is a token as of seriousnesse so of boldnesse and who but the Kings son and child dar cry in his presence (q) Abba is a Syriack word signifying Father coming from the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which it only differeth in the termination it may be thought strange that the learned Augustin did herein so grossly mistake as to say that Abba was graecum Vocabulum August epist 178 where we have his dispute rather then an epistle with Poscentius the Arrian Lamentius being arbiter Abba which sheweth the familiarity and confidence which every son hath not the liberty to use but must make choyce of another kind of compellation importing greater distance and reverence Abba Father thus doubling the word to be an evidence of fervency and importunity Rom. 8. 15. Galat. 4.6 It s true this confidence and boldnesse admitteth a latitude but every step and degree of it must come from the Spirit by 〈◊〉 only we can have accesse Eph. 2.18 and therefore that accesse with any measure of boldnesse and confidence mentioned Ch. 3.12 But though it must come from the Spirit yet not alwayes by that witnessing act whereby he testifieth to our Spirits that we are the sons of God Rom. 8.16 but by applying other grounds and making some sort of confidence arise from thence as 1. Sense of our need and wants will banish shame and fear yea and sometimes modesty necessiâ— as non habet legem necessity shakes off all bonds it made those lepers 2 Kings 7.3 5. venture to go to the camp of the Syrians and Esther go to the King with her life in her hand Esth 4.16 Extreamity will make a dumb man speak will it not open a mouth morally shut while once it opened the mouth of Craesus son which nature had closed I am ashamed to beg saith the unjust steward while he lived in abundance Luk 16.13 but stay till he was stripped naked of all and he can see no remedy his (r) Durum telum necessitas extreamity would banish away his shame If the conscience were once awakned as in the Saints to see our guilt and misery and our need of Christ though we wanted the immediat light of Gods countenance and manifestation of his favour yet would we venture and go boldly to the Throne resolving if we should perish to perish if it were posible there This is the first and lowest step and rather of our boldness to pray then boldnesse in prayer which may 2. be promoved from the sense of our obligation flowing from the command conscience of duty may pull and strongly draw us to the throne in obedience to him who hath commanded us to call upon him and pay him this homage though we be not assured of the successe of our work But 3. and more properly this boldnesse may arise from hopes of successe which though grounded upon certainties viz. the command of him who never said to the seed of Iacob seek ye my face in vain his gracious attributes his mercy compassion forbearance c. his invitations intreaties expostulations promises threatnings and judgments upon the disobedient who will not call upon his name the success that others have met with c. Though the soul doth not doubt of these in the general and as to others yet as to thee while thou sittest in darkness and wants the light of assurance flowing from the inward testimony of the Spirit these can only beget a probable hope and thereby raise up the heart to a proportionable boldness and confidence banishing slavish fear despondency of spirit and such discouragments as may draw off the heart or weaken the hands and thus 1. negatively viz. by removing obstructions the foundation-stone of confidence is laid 2. and positively enlivening and quickning the soul by a rationall expectation of success But betwixt this probable hope and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the full assurance of faith Heb. 10.22 There is a middle and third kind of confidence arising from divine argumentation the Spirit breathing upon and sealing all the propositions of the practical Syllogisme but especially the minor by discovering to us the reality and sincerity of our graces and thus enabling us to assume and say I love and fear God keep his commandments c. From which supposing the knowledge faith of these general discoveries held forth in the major the conclusion concerning our state and condition doth clearly and necessarily flow You will say if the conclusion do clearly follow it must beget as full an assurance as the immediat testimony of the Spirit Ans We will not now compare the immediat and direct irradiation and evidence of the Spirit with the mediate and argumentative reflex by a practical Syllogism in which the word is applyed and from thence a conclusion drawn concerning our state and condition or compare as I may speak the Spirit 's wit-nessing to our spirit and (Å¿) Rom. 8.16 bearing witness to our spirit But to the question we grant that a great measure of confidence and boldness may be had both wayes and whensoever the soul can say with her Cant. 6.3 I am my beloved's and my beloved is mine by whatsoever means this assurance be attaiâ—ned h may draw nigh to God in full assurance of faith grounded upon this particular interest in him but often by reason of the small measure of irradiation from the Spirit the assent given to the minor is so weak that it diffâ—reth not much from a meer opinion having much fear and jealousie mixed with it so that albeit an assent be given to the assumption yet cum formidine partis oppositae and thus the conclusion as the effect must be in part tainted with that imperfection as of the cause and so cannot be the foundation of such a measure of confidence and boldness as mâ—ght arise from a clear evidence and full assurance But here there is a great latitude concerning which we shall now say no more but that if there be such a measure of assent as doth banish and calm the storm boistrous winds of dispair distrust unquietness anxiety c. and doth carry the soul to trust and stay it self upon God and to adhere rely and depend upon him
intended to obscure the mistery of incarnation and to foster that hellish blasphemy of the Pharisees that Christ did cast out devils by (h) Mat. 9 34. Mat. 12.24 Beelzebub the prince of devils The enemy of all truth would give testimony to that great and fundamentall truth that Christ was the promised Messiah that thus he might render the testimony of faithfull witnesses and of the Lord from heaven the more suspect and that he might invalidat and obscure that clear and convincing evidence which the astonishing miracles wrought by him did produce and hold forth But the Lord who can (i) Hoc suit ex omnipotente sapienâ—ia Dei ut inimiciveritatis fiantipsi testes veritatis August contra Petil. Donat lib 2 cap 30. over-rule and befool the devil and his instruments did thereby declare Christs power over those his enemies that nill they will they they must give a testimony to him and to his servants and the doctrine of the Gospel the confession of adversaries was alwayes acknowledged to be a most (k) Nullum efficacius argumentum c. efficacious largument for the truth Another instance we have in Peters counsell to Christ to spare himself Mat. 16.22 O! may some think there was much love Zeal and tendernesse in that motion but it being obstructive of the work of redemption it came from hell and because Peter in it did follow Sathans suggestion our blessed Lord calls him Sathan v. 23. Thus also while we should be employed in the publick ordinances and attend unto them Sathan may suggest some pious though impertinent as to the present work meditation or stir us up to pray that thereby he may hinder our edification or conviction by the word preached 2. Sathan may presse us to duty as to prayer reading conference c. that he may make those religious performances a snare to catch our selves and others He hath many a time laid this snare before young converts whom he was not (l) The devil will sail with wind and tyde and improve the present temperature and disposition of spirit for his own end able to divert from the exercise of holiness he would labour to drive forward and to make them over do to the neglect of their bodily health and callings that at length he might weary them and make them faint and give over that he might terrifie others from putting their necks under such an insupportable yoke and that religion might be esteemed to be a tyrant and cruel exactor which can never be satisfied and to be inconsistent with health joy use of the creatures lawfull imployments recreations c. Albeit we cannot love God and hate sin too much yet there may (m) See M. Symonds case and cure chap. 20. be a nimium in the external exercises of religion and there may be some excesse and distemper intermixed with our spiritual affections which Sathan by all means will labour to foster and encrease Thus he improved the zeal of the Church of Corinth against the penitent incestuous man that his sorrow might degenerate into dispair and that he might be swallowed up thereby 2 Cor. 2.7 Sathan can well bear that some few and for a short while be very zealous and active for the Lord and diligent and frequent in duties if thereby he can beget a prejudice in the hearts of men against Gods service and can make them think that Christs burthen were like the (n) Mat. 23.4 Luk. 11.46 Pharisees heavy and grievous to be born contrary to that word of truth Mat. 11.30 1 Joh. 5.3 3. Sathan may move us to be frequent in prayer and to wait upon the publick ordinances most punctually that thereby he may either stop and silence the consciences and that thus we may commit sin with the greater freedom and boldness or else as in gross hypocrits that this may be a cloak and pretence a mask and cover to hide our wicked designs and wayes from the eyes of others that so we may be able to do them the more mischief and to sin with the less suspicion and hazard Thus the hypocritical Pharisees that they might with the more security devours widows houses for a pretence made long prayers Mat. 23.14 And Absolom that he might cover his conspiracy and treason will go and pay his vow in Hebron 2 Sam. 15.7 Sathan could well suggest such a fair pretence to Absolom and bear with pharisaical oppressors in their seeming devotion But especially his hand may appear when sinners become so mad as to think not only to hide cheir wickedness from men by those outward performances but also thereby to purchase a liberty from the Lord and thus as it were to hire and bribe him as they do their own consciences to be silent as that impudent woman Prov. 7.14 15. I have this day saith she to the foolish youth whom she enticed to whordom payed my vows and I have peace-offerings with me therefore came I forth to meet thee As if she had said I have payed old debt and by my sacrifices purchased a liberty for us to do wickedly we need not fear I have moyen for time to come I have provided a ransom and given my bond for what debt we can now contract I have (o) Albeit in peace offerings a portion returned to them that offered wherewith they might make a feast unto which this woman in these words inviteth the young fool yet I conceive that mainly she laboureth to allure him by the religious pretence here mentioned See Annot. on the Bible edit Amsterd in fol. ann 1640. peace-offerings with me which will make amends and satisfie for all the wrong we can now do to God 4. Sathan may come and stir us up to religious exercises that thereby he may add fewel to our pride Thus Pharisees of old and superstitious Papists to this day in their madness and exceeding zeal as Paul speaking of his persecuting the Church of Christ calls it are helped of Sathan they meet with fire from hell to kindle their affections in their unwarrantable performances and though their work upon the matter were good and commendable yet Sathan will not draw back his hand if thereby he can puffe them up and beget in them an opinion of their own worth and that by their good works they are justified and merit heaven This perswasion cometh not of him that calleth you Gal. 5.8 This perswasion that by your works ye are justified v. 4. cometh not from God who calleth you to the kingdom of his dear Son but from him who thereby labours to make Christ of none effect unto you v. 24. and to drive you to hell We need not then ask why many Papists are so eminent for works of Charity and liberality and so frequent in their dead formall and carnall way of worship since Sathan will be ready to fill the sails with wind when the vessel is loaden with provision to feed our ambition and pride but if that current
stop their ears at his reproof and will not turn from their iniquity Ps 66.18 If I regard iniquity in my heart the Lord will not hear me Though now I be assured of my reconciliation and of Gods favour and love and that he hath attended to the voice of my prayer yet saith he if I should sin against him he would turn away my prayer and refuse to answer my desire God will not speak peace to his Saints if they return to folly Ps 85.8 Then and only then shall I not be ashamed and disappointed when I have respect unto all thy commandments Ps 119.6 As if the Psalmist had said however the swine of the world will come from the mire and in their filth draw nigh to thee yet I would not have the fore-head I would blush be ashamed and confounded to look up to thee unless I laboured to walk before thee in all well-pleasing taking heed to my steps and making thy law the rule of all my wayes It s disputed whether gross sins committed against knowledge and conscience be inconsistent wich grace so that when beleevers thus fall they fall away from the state of grace and justification Now though we dare not go alongst with them who stand for the affirmative yet we may safely affirm that such sins yea and every known and allowed sin whatever be the matter and object and though it were never so latent and hidden and so not scandalous do so far make a breach upon the blessed state of justification as that the priviledges and comforts thereof are suspended untill the sinner renew his repentance and forsake and be ashamed of the evil of his doings What did it profit the poor Prodigal that there was bread enough in his fathers house till he came to himself and arose and went to his father Luk 15.17 18. Believers ye are great heirs you have great priviledges and this is not the least you may ask what you will and it will be given you O! then be not so foolish as to sin away your own mercies But though these two be necessarily required and the success of prayer doth very much depend upon them yet they are remote and as it were indirect conditions and qualifications of prayer as belonging rather to the person then to the duty it self and being required rather in him who prayeth then in prayer it self as any cause part property or effect of it But now we come to speak of those requisits which have a more immediat influence upon and reference to this performance 3. Then if thou wouldst pray acceptably and successfully labour to maintain a praying frame and disposition in thy heart 3. Qualification and let not thy lusts or worldly cares deaden and extinguish that live-coal which must inflame thy sacrifice And thus some interpret the exhortation to pray alwayes and without ceasing Eph. 6.18 1 Thess 5.17 as if thereby were commended to us to keep our heart in a continual fitness and readiness to approach to God and present our requests to him and it is granted on all hands that that is implyed in the words though they hold out some more as shall appear Part 3. For how can he pray alwayes supposing that universal particle only to import all seasons and occasions who doth not constantly preserve this praying temper and disposition and who is not alwayes fit and in readiness to go about the duty may not a call and fit season triste with his unfitness and indisposition when the Instrument is out of tune the Musician cannot play or he will make bad melody You will say but Ah! how shall that little coal be kept in it being exposed to so many storms and blasts both from within and without Ans What we are to say Part 3. concerning the cure of deadness and wandring thoughts in prayer may be helpfull for removing and with-holding unfitness and indisposition to pray and now we would only commend these three preservatives of this good disposition and remedies of an evil one viz. 1. Exercise 2. Meditation 3. Watchfullness of which in the following requisite The fourth previous condition and it hath yet a more immediat and actual influence upon the duty then any of the former is preparation 4. Qualification the work is high and great it is difficult and of much concernment we have much lying at the stake and of our selves we are unable and ready to miscarry we had need then to (u) 1 Pet. 1.13 gird up the loins of our mind to call to our (x) Ps 103. soul and all that is within us to make ready for the work to bring in provision for it and to look about us but especially above us for assistance and supply and to improve that word Psa 10.17 and say Lord prepare my heart that thou mayest cause thine ear to hear We have to deal with him who is of (y) Job 37.22 terrible majesty and who must be (z) Levit. 10.3 sanctified in all them who draw nigh to him in any point of worship and therefore we would take (a) Eccl. 5.1 heed to our steps while we are approaching the throne The very pagan Priests before they did offer their material sacrifices to their idol-gods would make some kind of preparation by purging and (b) Hence the proverb accedere ad rem illotis manibus when we go about any husiness without due preparation washing their body especially their hands and feet and by abstinence from diverse kinds of meats and shall we dare to offer up spiritual sacrifices to the true God without pre-meditation And if we would be at some pains before hand to prepare our hearts the work would prove more 1. easie 2. sweet and 3. successfull Our (c) An heavy and slow stying bird Buzzard-like hearts cannot instantly get upon the wing and rise up from the world in which they are often so deeply plunged without more ado and fly up to heaven nay as it is harder to raise a great bell then to ring it after it is up and brought in motion So often it is more difficult to raise up the heart and to prepare it for spiritual duties then to perform them when it is brought to a heavenly frame and if we could alwayes maintain that heat we needed not be at the pains to blow at the coals for recovering of it But Ah! our stony hearts are no sooner removed from the fire but by degrees they return to the r native coldness and therefore whatever other means we make use of for preserving a praying disposition and for fitting and preparing our selves for that solemn work we would not suffer the heart to be too much cooled and deadned through (d) Constant and frequent exercise the first branch of preparation By doing we are fitted to do and to do better with greater facility dis-use and too long biding away from the place where fire from heaven useth to descend If the
receivest this would sill thy heart with mater both of prayer and praise I do not say that all are alike unfit and unprepared or that upon every occasion we should spend so much or so much time upon this preparatory work When the heart is in such a spiritual frame and disposition as his was Psa 42.1 2. when it thirsteth and panteth after the living Lord it were a pity to stay such a longing soul for one moment from the fountain And 2. we will not alwayes have opportunity especially when we are occasionally called to joyn with others thus to prepare for the work but then we may dart up some short ejaculation to God for his help and assistance which we may confidently expect when the work of preparation was not slighted by reason of our sloth and negligence and though thou didst set apart a considerable time for meditation especially when thou meetest with some extraordinary occasion and when thou joynest fasting to prayer for even those who for ordinary neglect this work will then be at some pains to prepare their hearts for that more solemn exercise but whatever be the occasion and whensoever thou goest about that duty such short and ejaculatory petitions might well be intermixed all alongst the work thus we may bring help from heaven and engage God in our quarrel it is not good to wrestle alone with a hard heart I have read of Luther that whenever he found any distemper and indisposition creep on he would instantly go to the throne and complain of it to God and certainly prayer is one of the best preparations for prayer this was Davids practise Psa 141.1 2 3 4. he would review his heart and his wayes and his prayers and make one prayer the object of another he would pray for success both to the prayer he had made and was to make and thus make prayer a transition from paayer to prayer They who know what a hard task it is to recall their thoughts from worldly and distracting cares and to silence our lusts after they are once in arms they will see a necessity of divine assistance and to dispatch a messenger to the throne of Grace for that effect Though it be necessary to meditate upon and consider our wayes and to take a view of such motives as may imbitter our case unto us yet unless an omnipotent arme go alongst with and apply these considerations they will not prevail with our deaf and stubborn hearts nor draw them off these lovers and turn them to God and therefore since in our private converse with him we are allowed the liberty to intermix those duties and to joyn prayer with meditation we would not in our practice separate those two which are thus so mutually helpfull one to the other and both so subservient and instrumental in disposing and preparing the heart for a more solemn address to God a little eating before meal prepareth a weak stomach and setteth an edge upon the appetite but long fasting takes away the the stomach and blunts the desire after meat prayer is the best harbenger for prayer and a little gust of the heavenly manna will dispose for a set meal but the longer we discontinue our acquaintance with God our love waxeth the colder and the heart the more dead and indisposed for a communion with him and he is thus provoked to hide his face when we draw nigh to him Thus ye see what should be done and will ye thus prepare to seek the Lord but if ye will not if deadness and indisposition come on if the Lord with draw and (m) Ps 66.20 turn away thy prayer thou mayest know whom to blame Hezekiah would only pray for those who made conscience of this preparatory work and for them he was heard 2 Chr. 30.19 20. and such may most confidently pray for themselves and expect that the Lord will (n) Ver. 19. attend to the voice of their supplications When we are unwillingly drawn to the throne and are uncheerfull in Gods presence no wonder though he hide his countenance and send us away empty but when the heart (o) Ps 42.1 2. panteth after him and thirsteth to appear before him when his fruit is (p) Sol. Song 2 3. sweet to our taste and we sit down under his shadow with delight he will welcom us upon whom already he thus beginneth to smile and whom he hath brought in to the (q) Ver. 4.5 Qualification banquetting-house he will satisfie with his goodness such longing souls 5. Before we draw the bow we would have our eyes fixed upon the right mark if the arrow be not right directed neither its swiftness nor the goodness of the bow nor the strength of the arm can profit high raised affections not right levelled are like to a ship carried with full sails but wanting the rudder The end is the main and principal (r) Statuenda est sententia certa sinem esse veram propriam ac realam causam c. Suar. hoc est receptum dogma quasi primum principium in philosophia theologia metaph dis 23. sect 1. circumstance of moral actions nay it is reckoned by Phylosophers most (ſ) Propter rationes quas ibid proponit Suar. praecipue secundam quibus solvendis non fuit par ideo sect 4. § 17. satetur causalitatem finis quodamodo dixisset omnimodo esse molem quasi artific osam intellectualem commonly though most (t) Finis etsi sit postremus in executione est tameu primus in imentione agentis hoc modo habet rationem causae Thom. 1.2 quaest 1. art 1. ad im grosly amongst the four physical causes yea in some respect its (u) Finis precipua est inter circumstantias act vs humani cum aeliae se tantum habent per modum accidentis sinis vero sit causa actus Pet. 8. Joseph id theol moral lib. 2. depec cap. 1. res 4. accounted the first of them but though it should have no place there its influence not being physical and proper but only intentional and objective yet on all hands it s granted that it is the first basis and foundation of morality and the Lord taketh special notice of it and mainly looks after the end we propose in all our actions and endeavours when that is wrong all is wrong all Jehu his zeal against Baals priests and his fidelity in executing the divine sentence against the house of Ahab for want of a right end lost both name and thing It was not obedience but murder therefore saith the Lord I will avenge the bloud of Jezreel upon the house of Jehu notwithstanding any warrant from me he could pretend to Hos 1.4 Though Jehu did what was commanded yet being animated by self-interest and looking rather after Ahabs crown and that he might secure himself in the throne then after the command and glory of God the Lord did not value what he did
Pertinax that same day he died this was judged ominous and prodigious for that person for whom it was sacrificed This I grant was somewhat extraordinary in nature but it was superstitious in these Pagans from thence to divine what such a dispensation did portend but we may safely say that a heartless spiritual sacrifice is a bad omen for the Priest and though it be too usual and ordinary yet it never wants a sad effect This godly sincerity that is so necessary to the acceptance of prayer extends not only to the act and desire therein expressed but also to the principle and fountain the end intention and motives I grant that the sincerity of the heart absolutely and as to our Christian profession our covenant and engagement to the Lord must be presupposed as pertaining to the previous qualifications mentioned chap. 1. But by prayersincerity here required is held forth several fruits flowing from that principle relatively to this duty and which must appear in the practice of it and therefore this sincerity is distinguished from that as the effect from the cause and we may in the general describe it as implying 1. knowledge and understanding which excludeth the popish babling in an unknown language 2. attention and taking heed what we utter before the Lord of which we have spoken under another head but 3. and more directly it importeth seriousness and reality in our desires so that if the Lord did ask whether we did cordially wish to be heard we might reply Lord thou knowest we durst not mock thy majesty by presenting a petition which the heart did not (e) Ps 45.1 indite and subscribe Yet 4. and most properly this truth and sincerity importeth a sweet harmony and conformity 1. between our expressions and desires our heart and our mouth 2. between our will and our judgment our inclination and conscience when we not only judge such a thing to be desirable but do really desire it and 3. between our promises and purposes our profession and practice our engagements and endeavours so that the heart and all that is (f) Ps 103.1 within us do accordingly joyn in the work And thus if in our prayers 1. we profess our love to God and respect to his commandments there must be this affection of love and reverence towards him in the heart 2. if we ask our encrease of grace and the assistance of the Spirit for the subduing of our lusts and corruptions we must desire to be more holy and must be willing to part with the right hand and right eye our darling and bosome-corruptions 3. If we renew our covenant with God or if we take on new bonds in reference to some particular service or duty we must be cordial in that engagement yea though we did not with Jacob Gen. 28.30 make any express covenant or promise in prayer yet the duty it self is a great bond and engagement to walk circumspectly least if we return to any sinfull way the Lord hide his face ond withhold an answer of peace Ps 85.8 Ps 66.18 4. When we confess our sins we must not lessen the matter and extenuate the offence we must not hide and keep up any of our wayes as being unwilling he should be privy unto or acquainted with the vileness of our way and the naughtiness of our heart (g) Job 31.33 If we cover our transgressions as Adam and hide any iniquity in our bosome do we not say the Lord shall not see nor find this out O! but if the heart be not sincere and upright there will be no truth and reality in our work no stability nor equality in our course a double minded man is unstable in all his wayes Jam. 1.8 and they who are not sincere in their work will not be sincere in their words These who are not sincere in their walk neither will they be sincere in their speech If the life course and conversation be not straight neither will there be truth and uprightness in our prayers and supplications and those who are not sincere in their carriage towards men neither will they be honest in their trading with God their (h) The hypocrit careth more for words sespecially while with and before others then holy desires and to have his lust satisfied then God glorified money will be counterfeit their ends carnal and selfish and the whole bargain and transaction deceitfull and unsure cursed is he that doth the work of the Lord deceitfully Jer. 48.10 Wo to him who cometh before the Lord with a ly (i) Isa 44.20 in his right hand who dare not only lie unto men but also (k) Act. 5.3 4. unto the holy Ghost this sowr (l) Luk. 12.1 leaven of hypocrisie will (m) 1. Cor. 5.6 leaven the whole lump and though it seem pleasant to the stomach yet will prove bitter in the belly The joy of the hypocrite is but for a moment Job 20.14 5. He worketh a deceitfull work which at length will prove a snare to catch his own feet You will say doth not flesh and sense often contradict the sanctified desires of honest supplicants do not they often find a (n) Rom. 7.23 law in their members warring against the law of their mind will not their lusts and corruptions not yet totally subdued alwayes protest and dissent from every holy motion and desire Ans It s a sign of sincerity to be sensible of and to complain and bewail thy hypocrisie and if it be thy burden and thou desirest to be eased of it if thou do not hide it but lay it out before the Lord thou mayest expect his help against it and that in the mean time it shall not frustrate thy prayers and hinder their success And what matter of lamentation hath it been to the Saints that they have found such unwillingness to have their darling sins totally subdued and that they have not only been so unready to rise but so loath to be brought to the highest pitch of a holy conversation and that with their professions desires and prayers there hath been so much of this leaven mingled and the more honest and tender the heart is it will be the more sensible of this evil hence that holy Martyr Mr. Bradford subscribed some of his letters from prison thus (o) Sam. Clerk in his life 1 part of the marrow of Eccl. hist 5. Importunity John Bradford a very painted hypocrit 5. We must pray with importunity fervency and zeal it is not every prayer no not of the righteous but his effectnal fervent prayer that prevaileth Jam. 5.16 It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a well wrought prayer as some render it in (p) Qua non perfunctorie sed ardenter oratur Beza in loc which all our strength and utmost diligence and fervency is imployed Or as others a prayer possessed but not with an evil spirit such as they who in the Gospel are called (q) Vide etymologian varia
be so careless in the worship of our God while poor Pagans were so zealous and serious in their devotion to Idols Ah! shall Baals priests (k) 1 Kings 18.28 tear and cut themselves with knives and lancets till the blood gush out and all as is thought to stir up their affection and to make them call on him more zealously and fervently however they lookt upon that as acceptable service to their idol and shall we think it enough if we but put (l) Proverb molli brachio sou extremis digitis attingere summis naribus olfacere to our fingers to the work and perform it never so negligently and will not be at the expences of some few tears or affectionat desires we will not be at so much pains as to (m) Isa 64.7 stir up our selves to call upon and to take hold of the Lord how then shall we suffer any thing for him or in his service While Alexander was offering incense to his God a coal fell on the young mans hand who held the golden censer but he considering the sacred action in which he was employed would rather suffer the burning and extremity of pain till the service was ended then in the least once stir or move his arm and thus interrupt that holy as he imagined performance and yet the least of Sathans fiery darts the least worldly trifle and sensual thought will quickly and easily divert us and turn away the heart while it is sacrificing to him who only should be served and worshiped The Pagan (n) Reusuer symb imper clas 1. ad sym L. Veri pag. 65. Emperour L. Aurelius Verus his motto was nil obiter Nothing must be done remisly negligently and as it were in the by Far rather should this be the motto of every true Israelite in the matters of God other things to him ought to be in a comparative sense handled in the (o) In transcursu Proverb Plutar de lib. educandis passing using the world as if he used it not for here is not our home and rest but our trade and great business is with God and for a kingdom rhat is worthy of our chief care and diligence If (p) Mat. 6.33 we seek it obiter and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we undervalue it and lose our labour but alas as that Emperour did not answer his symbol being wholly (q) Cluver hist epit pag. 302. addicted to effeminatness luxury and pleasure so neither do many Christians their engagements and profession and titular Saints who have no more but the outward badge and the meer name of Christianity employ all their strength diligence and seriousness about the perishing trifles in the world and seek after heaven only in the by using the ordinances of life as if they used them not their hearts not being towards them they go about them in a dead lazy way without activity and life they see not their danger and misery and hence not being affected with it they act not as if they were in any strait and extremity they pray not against sin as knowing that either they must mortifie it here or else it will kill and destroy them for ever they pray not for pardon as knowing they must have it or else go to hell and there be tormented with the devils for ever and ever There is no remedy till once we be brought to this extremity and accordingly act as becometh those who are in such danger and hazard We will not now stay to press this necessary point but remitting you to those practical (r) M. Love zea l. Christ on Luk. 11.8 M. Cobbet on prayer part 2. ch 1. M. Gurnal spir arm part 3. pag. 553. c. Divines who have at length insisted on it only let me add a word by way of caution mistake not and beware least thou call thy lust zeal and thy impatience this holy fervency and importunity If we spend our affections upon earthly things they are mispent and misplaced Col. 3.2 Ah! shall our love our zeal and strength be laid out upon such trash shall the marrow and activity of our most precious things be thus debased Corruptio optimi pessima We have many experiences in nature (ſ) Who can endure the smell of a dead carrion especially of the body of man 〈◊〉 which is the most excellent of all living creatures c. shewing the corruption of the best things to be accompanied with loathsom and noxious consequents and shall not the abuse which is the corruption of spiritual things have very sad and dolefull consequents to the soul It is (t) Thom. Fullers good thoughts in worse times pag. 90. reported of witches that they say the Lords prayer backwards this is one of the ordinances of hell whereby Sathan doth engage these wretches to him and shall this course be followed by any who hath not renounced his part in Christ now as for order of words and place that is not material the Lord hath not bound and stinted us that way yea even their daily bread is put before remission of sins but he hath fixed an order as to our estimation affection and diligence and thus Gods kingdom must be sought before our daily bread nay comparatively and in respect of that this must not be sought our labour must be no labour and our love hatred Mat. 6.33 Joh 6.27 Luk. 14.26 And thus too many pray backwards they prefer earth to heaven the creature to God the body to the soul and their daily bread to Gods kingdom Ah! that so many should walk after Sathans rule and thus carry his mark on their forehead O! but honest supplicants though they will be very zealous for the Lord and impatient when he is dishonoured yet with what moderation and submission will they ask these outward things and how patiently will they bear the loss of such trifles and they will be more anxious and solicitous concerning their duty to ask and in every thing to make their requests known to God then concerning the success as to the having and receiving these things Phil. 4.6 You will say should we not then pray importunatly for temporal mercies Ans 1. Importunity and fervency is required in every prayer thou offerest up to God thou must alwayes offer up the best of the flock to the great King cold luke-warm affections in the worship of God is loathsome and unacceptable we must seek the Lord with the whole heart else we will not find if prayer be not fervent it availeth nothing Jam. 5.16 But take heed where thou placest thy zeal and fervency when ye seek the world let heaven be your mark and when ye desire the creature let the glory of the giver be your end Though thou must not spend thy zeal upon perishing things yet thou mayest earnestly seek the sanctified use of them and the blessing either with or without them and that the Lord either in giving or withholding of them would mind
mark of fincerity thus to persevere And 4 a character of an hypocrit that he will not hold out Job 27.10 and to restrain prayer and cast off fear are made (g) The error and mistake here was in the application of both but not in their connexion and as it were illation and inference of the one from the presence of thâ— the other companions and as it were reciprocal adjuncts Job 15.4 And as faith is the mother of prayer so infidelity and distrust must beget this fainting and drive us from Gods door and make us say with him 2 King 6.33 What should I wait for the Lord any longer We first say his (h) Psa 77.8 promise faileth and then we weary in pleading it and at length cast it aside as the Bond of a bankrupt debtor 5. God is honoured by our (i) Psa 63.8 following hard after him when he seemeth to hide his face and turn away our prayers yea and to pursue us as he did (k) Job 9.17 Job with his tempests and multiplie our wounds when we will still wait upon him though we meet with many repulses and discouragments 6. Perseverance wants not its reward not only shall our desire at length be granted but a recompense shall be made for the delay the answer shall be more full and with an over-plus of additional comforts and the mercy shall be more sweet stable and firm and as it will be more prized So usually it is better improven received more thankfully and cheerfully and used more holily and cautelously and as more of God is seen more of his love faithfulness and tender care in thus giving So what is thus gotten after many prayers much pains waiting and dependance will be the more carefully laid out for his honour and if God should declare his purpose not to give the particular a soul that hath not fainted under delayes will bear a denial the more patiently and submissively and can acquiesce in the good will of his Father as being best for him and thus can praise him for with holding or (l) As Job 1 21. and David 2 Sam. 12.20 removing as well as for giving such things 7. The sad and bitter effects and dangerous consequences that may attend our fainting and giving over may provoke us to continue instant in prayer What folly is it because the mercy cometh not in thy time to run away from it that it may never come perhaps it is prepared yea on the way and not far off and wilt thou indispose and make thy self unfit to receive and thus intercept it by the way or shut the door that it may not get entrance Nay if thus thou restrain prayer and cast thy duty behind thy back and forsake Gods work and service the Master (m) Gurnall pag. 624. may send thee to school with a rod at thy back the Lord may send out a storm to bring back his fugitive Jonah's and thou mayest fear lest thy omission be punished with desertion and Gods leaving thee to fall into some sin of commission he that leaves a duty may fear to be left to commit a crime 8. Consider who thou art what is thy condition and what thy trade and thou wilt say good reason the poor beggar should wait till an alms come that he should not limit and set a time when he must be answered or else he will be gone And ah hath not the Lord for a long time stretched forth his hand towards us and waited upon us he hath long knocked at shut doors and yet to this day he standeth and hath not given over and shall we at the first run away from his door because it is not opened to us c. We might have spoken to these and such like motives at greater length had not such an able Pen pressed that point so fully to wit the judicious Mr. Gurnal Spir. Arm. part 3. pag. 614. c. But it would be here observed that it is one thing to weary in prayer and another to weary of prayer the Saints too often through the weakness and debility of grace and the renewed assaults of Sathan and their lusts may faint and weary in prayer when yet they do not weary of their duty and desire not to be fred of that yoke they love their Master and like his work even while they are sweating at it and fainting under it as a Trades-man may love his work and employment albeit through weakness of body and some distemper he be not able to follow it as formerly and it will be his affliction that he is not able to go about it as he would and thus he is not weary of his trade but of his sickness and weakness thus the godly are rather weary of their deadness indisposition and unfitness to pray then of prayer it self and not because it is their duty to pray but because they cannot pray better and thus they take pains to get that indisposition removed that they may pray more instantly and affectionatly and if it be thus with thee the Lord will not account his work to be interrupted by such a diversion thou mayest be said to pray with perseverance notwithstanding of such fainting fits and involuntary distempers I deny not that Sathan and our lusts may labour to beget prejudices in the heart against the duty it self and may so far prevail as to divide the heart and occasion a confusion not unlike that which was in that assembly Act. 19.32 The regenerate part still pleading at least not disowning but still maintaining some secret love to and longing after a communion with God and the old man not only protesting against but labouring with might to silence conscience and to bind the new man and draw or drive him aside but yet still it is with the true Israelite as it was with Paul Rom. 7.21 22.23 25. When evil is thus present there is a secret willingness to do good and a delighting in the worship of God even when the flesh serves the law of sin yet the regenerat mind doth still own God his work and service And though for a while and as to some particular sute through the violence of corruption and temptations there may be an interruption of and cessation from prayer yet grace at length prevaileth and the new man must not die in that swoun and fit he must recover and go about his business and do his first work and the first word the child speaketh after that deliquium is over must be Abba Father because the Physitian never leaveth him but holds him continually by the right hand Ps 73.23 Ps 17.5 But yet in the mean time the Lord may hide his face and not only frown and shake over him the rod but also chastise him and withhold mercies formerly askt and as it were granted a sealed petition may be recalled upon the supplicants miscarriage Let us close with the judicious (n) Iudex iniquus audivit victus taedio
non pietate inclinatus Si ergo exaudivit qui oderat quod rogabatur quomodo non exaudit qui ut rogemus hortatur August serm 36. de verbis Domini fecit taedio quod nolebat beneficio ille qui nolebat dare quod petebatur fecit quia ille viz. cui hospes venerat Luk. 11. in petendo non defecit quanto magis dabit Deus bonus qui nos hortatur ut petamus cui displicet si non petamus sed cum aliquando tardius dat commendat dona non negat diu desiderata dulcius obtinentur cito autem data vilescunt pete quaere justa petendo quaerendo crescis at capias Servat tibi Deus quod non vult cito dare ut tu discas magna magne desiderare Inde opertet semper orare non deficerc c. ibid. serm 5. And let us close this Section in reference to all the particulars contained in it with reverend Bernard his words Omnià no oportet not orationis tempore curiam intrare calestem illam utique curiam in quarex regum stellato sedet solio circumdante innumerabili ineffabili beatorum spirituum exercitu quanta ergo cum reverentia quanto timore quanta illuc humilitate accedere debet a palude sua procedens repens ranuncula vilis quam tremebundus quam supplex quam denique humilis sollicitus toto intentus animo majestati gloriae in praesentia Angelorum in concilio justorum congregatione assistere poterit miser homuncio in cunctis igitur actionibus nostris multa est opus animi vigilantia sed praecipue in oratione Bernard serm de 4. modis orandi Austin his pathetick persuasive to persevere in prayer without fainting notwithstanding what seeming discouragments may interveen from Luk. 11.5 c. and Luk. 18.1 c. If the unjust Judge to whom it was a burden to be intreated was at length overcome with the widows importunity how shall he not hear who inviteth us to ask and delighteth in our importunity and who is grieved and displeased when we ly by and forbear he delayeth to give not out of unwillingness but that we may ask more instantly and fervently and may be the better prepared to receive and thankfully prize his bounty that the mercy may be the more sweet and welcom and that we may learn to wait and not make hast c. Sect. 2. Of faith in prayer What it importeth by what means it may be encreased and how it may be known Jam. 1.6 7. Let him ask in faith nothing wavering for he that wavereth is like c. Let not that man think that he shall receive any thing of the Lord. THough the Lord Jesus be the Christians all Colos 3.11 and all our graces qualifications and most specious performances be nothing not the least part of our money and treasure they cannot make us happy nor purchase the least pearl of the crown yet as they are employed to attend the great King and to do his work and as they may be instrumental for our good and happiness to bring to us from the rich treasure and to receive from thence a supply of all our wants thus faith hath the precedency and comparing it with the rest of our graces we may apply the words of Lemuels mother Prov. 31.29 spoken of the vertuous woman there described and say though other graces have done great things yet faith excelleth them all It is the Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the great wheel of the soul and the first spring of all its gracious motions And though love because of its perpetuity be called greater 1 Cor. 13.13 yet thus it is (a) Si cxcutiamus singulas fidei effectus conferamus reperietur in multis superior fides quin etiam ipsa charitas eodem Apostolo teste effectus est fidei effectus autem sua causa procul dubio est inferior c. Calvin in 1 Cor. 13.13 vid. etiam D. Pareum ibid. less it being as it were the daughter and hand-maid of faith Gal. 5.6 1 Thes 1.3 we will not enumerat the several effects and properties of this cardinal vertue and grace but by faith we are (b) Rom. 5. ◠justified and have peace with God by faith we are (c) Act. 26.18 sanctified and the heart (d) Act. 15.9 purified and obtain this priviledge and (e) Joh. 1.1 2. power to become the sons of God it is the great mover and agent the root and foundation of our (f) Gal. 5.6 sanctification and of every good work by faith we live and act by it we are (h) Rom. 4.20 strong and (i) Rom. 11.20 stand fast and through it by the power of God we are (k) 1 Pet. 1.5 kept unto salvation and eternal life Faith is our (l) Eph. 6.16 shield and sword also it serveth for defence and offence with it we fight and by it are enabled to quench all the fiery darts of the devil it is our (m) 1 Joh. 5.4 victory over hell and the world and our protection and safeguard against Sathan and all his temptations It is our (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnium morbornm curatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h. e. à sananau omnibus morbis panacaea and soveraign Catholicon it s a general remedy and cure of all (o) Joh. 14.1 soul-trouble anxiety care and fear and the fountain of (p) Mark 5.34 peace and tranquility of mind yea and of (q) 1 Pet. 1.8 rejoycing with joy unspeakable and full of glory O! but without faith their is no safety nor any ground of solid peace our (r) Joh. 3.18 state is wretched and miserable and our work and service unprofitable for without faith it is impossible to please God and what is not of faith is sin And not only all our (ſ) 1 Tim. 4.5 creature enjoyments are defiled and can do us no good but also the (t) Heb 4.2 Word of life and Gospel of peace yea and the purchase of (u) 1 Pet. 2.7 8. Christ his blood and sufferings and the rich and infinite bowels of Gods mercy will profit us nothing Had not then the Apostle reason to exhort us above all to take the shield of faith Eph. 6.16 all the rest of our armour being in a manner useless and unprofitable without it which is as the hand of the new man without which he can neither fight nor work and without which he can neither ask receive nor return he can neither pray to wait upon nor praise God acceptably Prayer saith a judicious (x) Mr. Gurnal spir arm part 3. on Eph. 6.18 ch 21. Divine is the bow the promise is the arrow and faith the hand which draws the bow and sends the arrow with the hearts message to heaven Both bow and arrow are to no purpose without the strength of the hand and neither the promise nor prayer without faith avails the
Christian any thing As the (y) Heb. 3.19 Israelites could not enter Canaan so neither our prayers enter heaven because of unbelief O! but the (z) Isa 5.15 prayer of faith will not be shut out it will not go away and return empty it will not take and it shall not get a nay and repulse it availeth much saith a the Apostle but how much ver 6.15 O man of God that he doth not express because it was beyond expression if particulars must be named but in the general all things saith our blessed Lord are possible to him that beleeveth Mark 9.23 and unto the beleeving soul he saith be it unto thee even as thou wilt Mat. 15.28 and Mat. 17.20 If ye have faith nothing shall be impossible unto you and Mat. 21.21 22. If ye have faith and doubt not if ye shall say it shall be done and all things whatsoever ye shall ask in prayer beleeving ye shall receive See also Mark 11.24 Heb. 11.33 c. And so much of the excellency necessity and use of faith But you will say what is it to pray in faith and what faith is that without which we need not think to obtain any thing of the Lord Jam. 1.6 7. Ans Albeit faith be so necessary to the acceptable performance of every duty that without it its impossible to please God Heb. 11.6 yet in a special manner it is required in prayer Hence an acceptable prayer is called the (b) Jam. 5.15 prayer of faith It is not so much the prayer of the man as of his faith it is the great agent and (c) Fides sundit orationem fusa oratio fidei impetrat firmitatem si fides deficit oratio perit quis enim orat qui non credit unde ut Apostolus ostenderet fidem fontem esse orationis nec posse ire rivum ubi caput aquae siccaretur adjunnit atque ait quomodo autem invocabunt in quem non crediderunt c. August de verb. dom serm 36. efficient and to it the work should be ascribed and as faith is thus in a special manner here necessary so some peculiar act of faith must be exercised and put forth in this solemn performance from which it getteth a proper name and maketh as it were a distinct and special kind of faith and so as prayer because of its special relation unto and dependance upon faith is called the prayer of faith So this faith because of its connexion with and relation unto prayer may be called the faith of prayer But ah how often is this necessary qualification wanting hence we ask and receive not and no wonder though faithless prayers be unsuccessefull and fruitless but since too many are ignorant and do not know what it doth import and so cannot discern why their prayers are so often abortive and become as a miscarrying womb we shall offer some conclusions partly negative partly affirmative for discovering what it is to pray in faith and what that faith doth import which is so necessary to the prevalency of prayer Concl. 1. It is not faith of science that for distinctions sake we may so speak whereby we know what God hath revealed in his Word concerning his nature and attributes and concerning our duty and that worship we owe to him and how it ought to be performed for many in hell to day know more of this then while they were on earth and yet they dare not look up to God nor pray to him Luk. 16.23 27. c. Concl. 2. Neither is it faith of credence and assent whereby we not only know but also beleeve and give credit to the Word of God as being true and worthy of all acceptation for thus the devils beleeve they know that the Word of God is surer then heaven and earth these being only founded upon a word of command which the Lord may alter and remove at his pleasure but the Word is grounded upon Gods truth and fidelity which is a foundation that cannot be shaken and therefore his Word must be infallible and immutable it will stand and abide for ever Isa 40.8 Therefore the devils tremble as knowing their prison doors shall never be opened nor the golden Scepter held forth to them Jam. 2.19 Concl. 3 Neither is it faith of external profession whereby we are received to the visible Church and are enrolled amongst the number of beleevers for albeit at the first preaching of the Gospel of Christ when the great controversie was whether the Son of Mary was the Son of God and the promised Messiah by faith and beleeving frequently was held forth an acknowledging and profession that he was the Saviour of the world and that he was able to do what he would yet that was not sufficient for the acceptance of their persons or prayers Mat. 7.21 22. But there being then so many dangers difficulties and discouragments lying in the way it may be supposed that then there were fewer hypocrits and that then it was more rare to profess and own Christ and his interest without true love to him zeal to his glory then now in these places where we may safely and without hazard profess the Gospel yea where without shame if not also trouble and hazard we cannot reject and dis-own it and therefore beleevers and professors were then more reciprocal and convertible terms and thus might then the better be used indifferently Concl. 4. Neither is it faith of an immediat dependance upon God as the fountain and author of our life and being and of all our comforts and enjoyments for this may be the fruit of natural reason and meer morality and may be in a Socrates or Plato and such as know nothing of Christ in whose name we must ask and in whom faith must be acted if we would prevail Joh. 14.13 14. Concl. 5. Neither is it justifying faith whereby we rest upon Christ his merit and satisfaction and plead his name in prayer for though this be necessary yea and the main ground of the success of our prayers yet it is not that faith from which our prayers are denominat and hath for its object not any person or incomplex thing but our prayers and their success as shall appear in the positive conclusions Concl. 6. Neither is it faith of assurance and perswasion whereby we know that our names are written in the book of life for though this assurance be a sweet effect and fruit of justifying faith yet 1. it is not constant and perpetual and what shall the (d) Isa 50.10 children of light do when they walk in darkness and have not the light of assurance if they may not stay upon God and call on his name and then 2. this assurance hath for its object our state and condition and what shall be our portion for ever but the faith concerning which we enquire is conversant about our desires and petitions and their success and prevalency unto which we deny not this assurance where
circumstances 1. of time when 2. of the means by which 3. or of the maner how neither 4. as to such a measure and degree of the thing here in this life nor 5. to evidence these spiritual things to our sense feeling and discerning and therefore we must patiently wait untill by the event or by what other mean he pleaseth he reveal to us his purpose as to these particulars especially considering that albeit in this case there may be a delay and suspension yet there shall be no denial nor final frustration see Part 1. Ch. 7. Sect. 2. Concl. 11. Faith may perswade the soul that temporal and outward things which we stand in need of and which may be usefull for us shall never be askt in vain faith can assure thee that it is the language of cursed Atheists to say with these miscreants Job 21.15 Mal. 3.14 It is in vain to serve the Lord and what profit should we have to pray unto him c. Faith never wanteth an object wherewith it may close in seeking Gods face he that cometh unto him whatever be the errand and particular shall not be sent away empty for he is a rewarder of all that come unto him as hath in the general been shown Concl. 8. What you will say can be the object of faith in such a case We cannot know what God will do whether he will give or with-hold the particular and therefore we must doubt and waver concerning the success and answer of such prayers Ans Albeit we be not obliged and have no warrand to put out an act of faith as to the Lords giving the particular we prayed for yet we may and are obliged to believe that our labour shall not be lost and that our prayers shall not be fruitless and successless You will say if we obtain not what we desired what good can be expected upon our praying Ans In these few particulars 1. It is a mercy to be found faithfull in doing our duty (y) Mat. 24.46 blessed is that servant whom his Lord when he cometh shall find so imployed You will say what thus seeking his daily bread many will then be found busie at that trade Nay but whatever be the occasion and particular such as will then be found conversing with God shall abide with him for ever It is true many seek but from the wrong hand there be but few that look up to God but to ask in obedience to that command Phil. 4.6 and that we may approve our selves to God in the discharge of our duty is not the course and custom of the world 2. If thy bodily appetite be not satisfied yet by prayer the desire of the soul may be enlarged and thou mayest be fitted for receiving more grace and strength for subduing thy lusts and are spiritual mercies and the good of the soul not worthy to be taken notice of shall our labour be accounted lost when we get gold in stead of brass and when we enjoy a nearer and more intimat fellowship with God albeit we get no new portion of trifling vanities Many Papists when their interest is not touched nor concerned prove better Casuists then carnal Protestants we (z) Viz eb 1. heard from Thomas Alensis and Swarez what ends we should (a) But what they thus build with the one hand they overturn with the other in pleading for lip devotion without reverence yea and knowledge or attention as hath been shown loc cit propound in prayer and that among other things that should draw us to the throne that sweetness and delight which may be had in a communion with God should be one and certainly not the least now he that obtaineth one of his ends especially if that be better nor what he hath not yet obtained cannot be judged to have laboured in vain if then the Lord hath smiled upon thee and lifted up the light of his countenance when thou came before him wilt thou think thy travel lost If an earthly King would thus entertain and feast with royal dainties a mean supplicant would he not prize that favour and honour more then if his petty suit had been granted and hath the great (b) Cant. 2.4 and 5.1 King taken thee in to the banqueting house and spread the banner of love over thee and wilt thou complain because some trifle is withheld Ah! be ashamed of thy base ingratitude and bruitish sensuality but yet the great Mountebank Cardinal Bellarmine that famous Patron of formality and lip-devotion hath in a good mode proven a better Divine then any of his fellows and doth more fully (c) But before he open the fountain he prepares poyson to cast into it and tells us that those he subjoineth and which we now mention must not be accounted the chief and principal ends of prayer but 1. to satisfie and 2. to merit must have the precedency Bell. de bon oper in part lib. 1. cap. 3. enumerat the fruits of prayer then any of these we have named and by way of preface he showeth from Chrysostom that prayer is the (d) Oratio est organum organotum qua si hemo bene utatur omnia fine dubio obtinebii Bell ibid. instrument of instruments whereby without doubt we may obtain all things whatsoever we stand in need of either for life (e) 2 Pet. 1.3 or godliness And then he cometh to particulars which have place when the desired mercy is not obtained as 1. Prayer enlightneth the mind there is light in Gods countenance none can frequently converse with him and continue in darkness and ignorance and this knowledge is not empty and speculative but practical and influential such must taste and see that God is gracious 2. Prayer strengtheneth our faith hope and expectation familiarity with beget confidence 3. It doth enlarge and capacitat the soul for receiving more and a greater measure of the best things it will leave a heavenly impression behind which is a fit disposition for heavenly blessings 4. Prayer will encrease our humility and godly fear then certainly it must banish all opinion of merit and so must overturn that which Bellarmine calls one of the principal and chief ends of prayer but let us further observe the reason he annexeth and we may consider-with what conscience or candor Papists do oppose the truth For saith he we must know we are beggars and therefore must carry in all humility when we approach before God 5. It will beget in us a contempt of earthly things for he that is often in heaven cannot but look down upon all things under the Sun and be sensible of their vanity 6. As we heard from Suarez it begetteth and bringeth with it admirable sweetness and delight while in that ordinance we taste and see the goodness of the Lord. And 7. it bringeth great honour and dignity to the soul O! what honour is it to converse with a King but how much more to have continual access to the
undone us And now I would ask at carnal hearts who undervalue this heavenly and soul-enriching exercise being ready to say if I might have my desire satisfied none should pray more frequently then I but I see little good that may be expected thereby no income nor advantage since they who are most employed in that work have as many wants and trials as other folk I see no good they get by all their prayers why should I loss my pains Ah! Atheist dost thou not know that a little which a righteous man hath is better then all the riches and great revenue of the wicked Ps 37.16 Prov. 15.16 Prov. 16.8 Whatever the righteous hath be it litlte be it much it is a blessing and mercy indeed Nay his wants and crosses become blessings unto him they are medicines prescribed by the great Physitian for the health of the soul and preservatives to keep us from infection while we live in a contagious world but on the other hand all that the wicked have their choycest blessings are according to that threatning Mal. 2.2 (u) Aliquando Deus iratus dat quod petis Deus propitius negat quod petis August de verbis Domini serm 53. nocitura toga nocitura petuntur Militia Juvenal Sat. 10. cursed they are snares and thorns to prick them and will prove as coals heaped on their head to encrease their misery and torment for ever and their present rods and sufferings are an earnest and prelude the first fruits and beginning of their eternal wo and punishment The godly and the wicked while under one and the (x) Multum quippe interest non quid accipiat sed quis accipiat nec quale sit quod datur sed qualis sit ipse cui datur nam bona obsunt mala prosunt sicut fuerint quibus dantur August tract 62. in Joan. same outward rod and in the same furnace find it not to be the same to both the furnace that purgeth the dross from the gold doth by little and little consume the tinn the godly are gold and are more refined by trials but that fire in which the wicked are now cast doth drie up their marrow and fat till at length it consume them by a never ending consumption But while thou sayest thou wouldst ask if thou thought'st thou wouldst obtain dost thou think that thou art a loser by any limitation or qualification of the promise of audience unless thou be an Epicure (y) We heard the confession of Pagans and wilt not thou who art called a Christian come their length and wilt thou grudge when the Lord doth that to thee and for thee which Pagans have askt and prayed for to themselves Ah shall they allow to God the liberty to make their choyce of their mercies as knowing what is best for them to have or want and wilt thou prescribe to him and mindest no more but the satisfying of thy beastly and sensual appetite Ah! is not the promise while thus limited to thy eternal happiness and spiritual good more z sweet and full then if it wanted such a proviso What wouldst thou have God to joyn and comply with thy foolish and hurtfull desires and to give thee upon thy asking a serpent to sting thee to death and a delicious potion full of deadly poyson because perhaps it is pleasant to thy taste whether is it better for a Pupil to be guided by a wise Governour then to be left to his own choyce and to follow his youthfull and unadvised courses albeit the discreet Governour will curb and hold him in and often withhold what he craveth yet it s for his good that he thus dealeth with him if the inconsiderat youth might have his will he would quickly lavish and spend his large patrimony and with the Prodigal bring himself into great extremity And our kind Lord dealeth with us as pupils and children this is the time of our under-age and if now we had our wills we would undo our selves Adam was more knowing and wise then we who yet being left to the counsel of his own will did prove a prodigal and quickly spent one of the largest patrimonies that ever did fall unto any meer man Is it not then for our good that the Lord himself will be our Tutor and Governour and will give us what is good for us but will not satisfie our (z) Recordaris dixisse te in plarima dubitatioâ—c discrimineque versari ne teipsum falleres cum mala quandoque pro bonis opâ—ares verum mi hi vâ—detur ab animo tao prius oâ—ortere caliginem qua nunc offunditur auferre deinde illa proâ—iuâ— admovere per quae seu bonum quid fit five malum dignoscas nunc enim impos esse videris insanum quiddam mibi videtur temero Deum precari ac diligenter considerandum ne quis seip um fallat mala petens dum bona se putat orare prudentior poâ—ta qui precabatur mala ab orantibus abesse Plato temo primo Alcib 2. pag. mihi 139 140 136. interpret Mars Ficin hurtful and sensual desires But you will say albeit from what hath been said I be now convinced that the Lord often yea even then while he withholdeth the particular that was askt doth that which is best by way of return to the prayers of his honest supplicants and though I would fain beleeve that the Lord doth alwayes thus hear and answer our prayers because the Scriptures seem to hold out this point most frequently and very convincingly yet there be some cases in which the Lord doth not satisfie and fulfill the desires of his children which cannot fall under the exception of non expediency hurt and evil particularly these three 1. when we pray against our sins and corruptions and that we may not be led into temptation 2. when we pray for spiritual mercies to others that the Lord would open their eyes and change their hearts and bring them out of the snare in which they are caught 3. when we pray for outward and publick mercies to the Church and people of God what evil can there be in those petitions that the Lord should not alwayes hear and answer them In answer to this question we shall first speak to the first case by it self because it is concerning a personal mercy to the supplicant himself then in the second place we shall speak to the other two joyntly because they are concerning mercies askt for others and thirdly we shall obviat objections To the first we answe 1. albeit it be our indispensible duty to subdue and mortifie sin so that we should alwayes be opposing and fighting against our lusts and resisting temptations yet the Lord may have his holy and wise ends why he will suffer us for a while to wrestle before he give the victory or remove the temptation and though the mortification of sin and the removing of temptations be absolutely good and alwayes yet in the issue
found to be so very considerable yet there be several expressions and some few particulars here to which we cannot subscribe and 1. as to the opinion it self I find it to be of a much older date the ancient (i) Ita sane intelligendum est quod ait dabiâ— vobis ut ea beneficia significata sciantur his verbis quae ad eos qui petunt proprie pertinent exaudiuntur quippe omnes sancti pro seipsis non autem pro omnibus exandiunturvel amicis vel inimicis vel quibuslibet aliis quia non utcunque dictum est dabit sed dabit vobis Aug. tract 102. in Joan. Austin did own it and the great (k) Unde Thomas stauit has quatuor requirt conditiones ut aliquis semper impetret quod petit viz. ut 1. petat pro se 2. necessaria ad salutem 3. pie 4. perseveranter Thom. 2.2 quaest 83. art 15. ad 2. art 7. ad 2. Pro hac sententia citari etiam potest doctis Twistus Nos inquit dum ad preces accingimur quid nostri sit officii serio consideramus quibus profuturae sunt preces anxii non sumus Deo illud remittendum ducimus nihil dubitantes operam nostram acceptam habeat in Corv. defens Arm. pag. 255. Guil. Ames in quantum statuit nos posse debere eadem charitate sed non eadem fide ac spe pro aliis orare ac pro nobismeteipsis cas consc lib. 4. cap. 20. sect 14. Schoolman with and from him did plead for it many hundred years since making that one of the conditions of an effectual and prevailing prayer that it be put up for the supplicant himself and not for others But 2. that the Lord hath not left us without a promise wherewith our faith may close while we pray for others may appear from Part 1. Chap. 7. Sect. 1. where we shew that the promise and command go hand in hand and that they are like veins and arteries in the body of man and therefore as we have a command for our warrant to pray for others we must also have a promise for our encouragement Hence in that perfect pattern of prayer as we are taught to pray for others whatsoever we should ask for our selves giue us not me only for give us and lead us not c. So to pray in faith and in testimony as of our desire so of our (l) Thus that word is interpreted in our careâ—bume approven by so many Divines in both kingdoms thus also those who are acquainted with the emphasis of that word in the Hâ—brew which is its originâ—l have rendred it as Bux orf Pagnin Mercerus and others and thus it answereth the first root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in hiphil signifieth to trust and believe And hence we may draw a new argument for confirming the main conclusion concerning the assurance of audience and we may argue thus all our prayers ought to be so qualified that in the close we may be able to say Amen but unlesse we be assured of their success and that they will be heard we cannot truly say Amen Ergo We must either abandon and omit that usual post-script and conclusion of prayer or we must speak we know not what if we be not assured of the success of our prayers we cannot say Amen unless as we desire so we believe and expect to be heard assurance to be heard to say Amen Mat. 6.13 But 2. the Lord hath not left us thus to collect a promise either from the commands or from that pattern and example or from a word which though it doth emphatically express it to the more learned yet not so clearly as that others might see or be persuaded hereof but we have express promises 1. indefinite 2. universal and 3. particular to assure us that our prayers for others shall be heard 1. indefinite ask and ye shall receive Mat. 7.7 Job 16.24 2. universall whatsoever ye shall ask shall be given and nothing witheld Joh. 16.23 Joh. 14.13 14. The promise hath no limitation it is as full and comprehensive as if all particulars had been named and expressed and therefore should we devise restrictions and exceptions of our own and without warrant say that these large promises must be limited to personal mercies which concern the supplicant 3. particular Thus the Lord promiseth to raise up the sick and to forgive his sins in answer to the prayers of the Elders of the Church Jam. 5.14 15. And while the prayer of faith is said to save viz. as a mean of divine appointment the sick the words need not a commentary for thereby is clearly held forth faith in the subject or in the persons who did pray and not in the object or in him for whom they should pray for the faith here required is relative to the duty as its qualification and so must be acted while they duty is performed and by him who performeth it otherwise such a prayer could not be called the prayer of faith but rather a prayer for the faithfull and thus it is added v. 16. that the effectual fervent prayer not for but of a righteous man availeth much Now although no mercy can be received or improven aright but by the faithfull yet that faith in the object is not a necessary qualification for the audience and success of our prayers for others or that whereupon our faith doth lay hold is certain 1. Because faith must have a more sure foundation then our conjecture concerning the state of others whether they be in the faith or not 2. We must pray for unbelievers and ask grace for such as are graceless and we must ask in faith otherwise saith reverend (m) Calv. loc cit viz. in Jac. 1.6 Calvin we pray deceitfully and not seriously or to purpose 3. The Lord often giveth grace to the unconverted in answer to the prayers of his children thus Pauls conversion is thought to be the fruit of Stephens last prayer Act. 7.60 and therefore faith being the object of prayer and the thing petitioned for them cannot be a condition of prayer nor somewhat previous in them You will say but what kind of faith can we act in praying for others and what is its object Ans 1. Faith as to the success of our prayers for others is not absolute but conditional and yet the condition is not faith in the object or any present disposition or qualification thereof but rather an act of providence relative to the event or the decree and divine purpose concerning such a person his final state and portion here and hereafter and that object wherewith our faith doth close as to the particular askt may be thus expressed If those for whom we pray be not reprobats and if the Lord purposeth to shew mercy to them and if there be any way and mean of conveighance of such a blessing to them and if there be any (n) I speak of an
extrinsecal and moral possibility flowing from the decree and purpose of God concerning the futurition of such an object possibility in the thing petitioned that in that case the Lord will so far respect our prayers as that in return to them he will at length give to them what we asked for them and that though many haply have (o) Whether in praying for the salvation of one particular person or for publick mereles and deliverance to the Church for now we are joyntly speaking of both cases concurred in the work and though we have often petitioned that mercy yet none of our prayers shall be forgotten but all and every one of our supplications shall have a proportionable insluence in procuring the blessing Albeit the mercy may be for a long time with-held yet the Lord keepeth all the prayers of all his honest supplicants in remembrance and in answer to them the mercy in due time shall be given Albeit Monica for a long time prayed for her son Austin his conversion yet none of her prayers were lost the Lord had them all on record and at last satisfied the desire of that zealous woman but we must not imagine that God then only had regard to the prayer put up about the time of her sons conversion nay but every tear and prayer which from time to time she had poured out had influence upon the work and helped forward the new birth of that convert But 2. as to the compensation when the Lord purposeth not to hear and give the particular we prayed for to others that will not be made to them for whom we pray but to us who pray for they being reprobats and despisers of the mercies of God no ordinance can do them good but if they be Saints and yet the Lord in his holy and wise providence will not give them such outward mercies for as to spirituals these shall not be finally with-held from such as we did petition for them albeit the Lord may and no doubt often doth make some compensation to them and will not suffer them to be deprived of the fruit of our prayers although what we did ask was not good hic nunc yet that which universally and in all cases our faith may lay hold on by way of compensation when the particular is with-held must be something respecting the supplicant himself some one or other mercy to be bestowed on him by way of return and answer to his prayers and thus while we pray for the salvation of reprobats or for such publick mercies to the Church and People of God which he according to the depth of his counsel hath determined not to give our prayers notwithstanding are not lost as to us for though Israelites captivity be continued yet they who love and pray for Jerusalem shall prosper Psa 122.6 Albeit the Lord did not give to Davids enemies those mercies he petitioned for them yet his labour was not lost nor his prayers like water spilt upon the ground the Lord did receive and welcom them and would not send back those faithfull messengers empty though no return came to those incorrigible enemies in whose behalf they were sent yet some (p) And this may be the occasion of that expression and the reason why Davids prayer is said to return into his bosom viz. because it did bring along with it some seasonable or some considerable mercy for what we take into our bosom must lye near the heart and have some room in the estimation heart-affecting and bosom-blessing was dispatched to David his prayer returned but not (q) Etsi non eis prosit ego tamen nonsa 〈◊〉 frustratus mâ—a mercede gloss in loc vid. etiam Lyr. ibid. empty though it be the maner of men yet not of the great and gracious King to send away any honest supplicant without an answer Psa 35.13 But do not mistake and say O! then it must be better with the supplicant when his prayer for others is not heard as to them and when they get no good by it because then it returneth into his own bosom and the good redounds to him Do not I say entertain such a conceit for although we now only mentioned the personal return made to the supplicant when his desire for others was not granted that being the present case to which we should speak and a notable encouragment to to the conscionable and constant performance of that duty whatever might be it's fruit and success as to those for whom it were performed yet we did not exclude that personal return which every petitioner may expect when the Lord doth fulfill his desire towards others we shall not fair the worse because it goeth well with others nor shall the Lord be less kind to us because for our sake he sheweth kindness to others we shall not lose because others do gain by our trading our God hath blessings enew to bestow and though he answer the supplication he will not let the messenger go away without his wages he shall get something in hand but that is not all nor the main but they who by their prayers exhortations c. turn (r) Though Gods servants and messengers labour in vain and though Israel be not gathered yet honest supplicants and labourers shall be glorious in the eyes of their Master and their reward shall be with their God Isa 40.4 5. Yet when God blesseth his own Ordinance as that will cause the hearts of henest labourers to rejoyce So the Lord may out of his good pleasure and soveraign mercy crown that mercy with other mercies both to him who did pray and to him for whom supplication was made mary to righteousness shall shine as the stars for ever and ever Dan. 12.3 not only their prayers and endeavours shall come in remembrance but also the fruit and success thereof but not to obstruct and hinder their mercies but rather to promove their happiness If it be here askt whether the former assertion concerning Gods hearing and answering of all our prayers so far as alwayes to do what is best for us in the particular which we desired and petitioned whether I say that hath place in this case Ans That assertion it self without any further explication might have prevented such a question for while the mater of our prayer is not personal and doth not concern us but others it seemeth a little impertinent to ask whether the Lord when he giveth not the particular askt viz. to others doth that which is best for us for what doth not concern us cannot be said to be more or less convenient for us But 2. albeit what we ask for others doth not concern us as to our personal loss or advantage except when we ask publick mercies for the Church or Incorporation whereof we are members yet to a believer who already hath a right to all personal happiness and felicity no compensation can be made for those spiritual mercies which he doth ask for
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.
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
O! let us labour to curb our lusts and beat down this their impetuousness and importunity but let us cherish and maintain that holy and spiritual importunity which is so acceptable and prevalent with God and profitable to us and if we would pray more confidently let us pray more fervently and importunatly when we are cold and formal in prayer we cannot be very confident of success as knowing a lazy and careless way of asking to be a kind of invitation to deny qui timide rogat docet negare Yea the heathens though they thought much babling acceptable to God Mat. 6.7 yet in their sacrifices they had a shadow that might have served for confuting that folly for (f) Neque enim sine igue ullum sacrificium fieri licebat Si autem mortus carbone sacrificetur signum neglectae religionis fore perniciosum nemo dubitavit Alex. ab Alexandro genial dier lib. 4. cap. 17. they would not presume to sacrifice without fire and if the fire had gone out they looked upon that as a sign that Gods worship was neglected and as a sad omen and presage to him for whom the sacrifice was offered 2. If frequency in praying be added to fervency as it may be a further ground So another evidence and mark of confidence without faith we would soon weary I believed therefore have I spoken Psa 116.10 But will believing David faint and leave off having once spoken Nay saith he but I will continue instant in this exercise and my faith being strengthned by renewed mercies given in return to former prayers I will call upon him as long as I live v. 2. As in handy-trades men would soon weary in following them if no gain were reaped or expected So the Saints would too quickly faint in trading with heaven if they did not see their reward and therefore when we continue instant in prayer when we constantly follow that course and not superficially and perfunctoriously but seriously and with the whole heart our faith must be acting and there must be some confidence that our labour shall not be lost But there be two cases in which after a signal maner this restless importunity diligence frequency and continuing instant in prayer doth evidence our faith and expectation 1. When we meet with long and continued delayes if notwithstanding we continue and still renew our supplications thus David under his long-continued persecution by the hand of Saul continued all the while busie at the throne he would not run away from God because he seemed to hide his face but rather maketh that sad dispensation an occasion to draw nigh to God and turneth it in matter of complaint not of but to God as Psa 13.1 How long wilt thou forget me O Lord But if we ask what kept David all this time from fainting I have saith he trusted in thy mercy his faith kept his head above the waters and sent him often to the throne Hope deferred maketh the heart sick Prov. 13.12 but when all other remedies prove ineffectual faith will cure that discase 2. When we not only meet with delayes but also many discouragments and contrary blasts in our face to make us streek sail and give over if we notwithstanding still follow our duty and continue to wrestle with God in his Ordinances while be thus seemeth to sight against us by his providence we must have our loins girt and our spiritual armour on and above all we must make use of the shield of faith in this great conflict thus while Christ seemed not only to slight the woman of Canaan and not take notice of her or her request but also to reproach her as a dog yet she continues to enforce renew and pursue her suit she being according to Christs testimony of her a woman of great faith Mat. 15 28. Thus also blind Bartimeous when checked and charged to hold his peace cryeth the more a great deal and will not be put off till he get an answer from Christ himself because he believed hence our blessed Lord ascribeth the whole work to his faith Mark 10.52 If falth be strong it will set it self against all discouragments and like an impetuous river will over-flow and carry down all ramparts and bulwarks that stand in its way and therefore if we faint in the day of adversity our strength must be small Prov. 24.10 But let none imagine that while we say that the believing sould will not be beaten from the throne whatsoever impediments and discouragments it may meet with in the way as if we excluded the use of other means nay faith will stir thee up to every mean the Lord in his providence offereth unto thee as knowing that to trust God and to neglect the means is to tempt God to work a miracle and to provoke him to do no more for us who would not improve what he offered for our help O! but faith in the use of the means will 1. regulat our choice and keep us back from all sinfull and unlawfull means though our strait were never so great and they never so probable and promising 2. Faith will regulate the use of them and will make us keep them in a due subordination not relying or trusting in them but only in God who can as he pleaseth bless or blast them and who can work for us though they were removed and therefore though all creature-help did fail yet a believer could hing and depend upon a word of promise till the Lord did beat him off by declaring his purpose as to the particular and then submission will come in the place of faith 3. As faith dare not tye God to the means So neither as to the time way and manner of working it dare not limit the Lord nor prescribe to him but will securely rest upon Gods wisdom love and care and leave all to Gods disposal 3. Quietness serenity calmness and composure of spirit after prayer is a good evidence of faith acted in prayer what can liberat the heart of anxiety fear sollicitude and carking cares what can rebuke these storms and make a calm in the soul if the Lord himself do not speak peace to it and if he do not fasten the hand of faith upon the rock of strength and defence and cause the soul rest safely there notwithstanding all the boisterous winds that may blow from without Deep calleth unto deep all thy waves and thy billows are gone over me saith the Psalmist But what had he no stay nor shelter under this storm his faith discovered a rock and unto that he did flee his faith did close with a promise which being pleaded in prayer he espied a command for mercy and deliverance flowing from thence Psa 42.7.9.8 And then particularly he applyeth the remedy to this distemper and chideth his own soul for being disquieted and cast down having the cure at hand What O my soul hast thou not put up a prayer to God v. 8. and yet art
disquieted hast thou not faith canst thou not hope and confidently expect a return of thy prayers Oh! trust in God and be no more troubled and perplexed And to shew how groundless and unreasonable his disquietness was he repeats this pathetick question thrice Psa 42.5.11 Psa 43.5 What made Hannah who came to the throne with a sorrowfull spirit go away rejoicing and her countenance be no more sad 1 Sam. 1.15.18 She came doubting and went away believing and now knowing that God had heard her prayer she looked no more sad And what was it that supported Paul and calmed his spirit while he was buffeted by the messenger of Sathan the tryal and temptation still continued albeit he had prayed against it once and again but was he thereby discouraged nay on the contrary his faith from thence collected a sweet and encouraging conclusion that since he had prayed and the particular was withheld therefore the Lord purposed to do him good by the trial and therefore in the interim he should not want strength and assiststance for wrestling with the temptation the grace of God should be sufficient for him in the combat and for gaining to him a compleat victory at length 2 Cor. 12 7 8 9. And what was it that quieted and composed Davids spirit under that sad and long continued tryal while the Lord for so long a time delayed to answer the many prayers he had put up for deliverance from his enemies I had fainted saith he unless I had beleeved to see the goodness of the Lord in the land of the living Ps 27.13 his faith and confidence that God at length would answer his prayers did keep him at his work and from despondency and dejection of spirit 4. Waiting and looking for an answer is a good symptom thou hast prayed in faith if thou stand upon thy watch-tower to see what the Lord will say unto thee and what answer he will send thee as the Prophet while he waited for the vision it is an evidence that with him Habak 2 3. thou expectest it will surely come when thou hearknest what God will say it s a token thou beleivest he will speak Ps 85.8 but if thou pray and lookst not after a return which is the sin and folly of too many though thou mayst have gone to the throne in obedience to the command and that thou mightest perform that piece of homage to thy Master and Lord yet not in faith laying hold on the promise of thy kind Father if thou expectedst an answer thou wouldst wait for it and wouldst not run away from Gods door so soon as thou hadst knocked 5. If under our tryals and sad sufferings and when the Lord seemeth to hide himself in the day of our trouble and (g) Ps 66.20 to turn away our prayers yea if when by his providence he hath manifested his purpose not to give the particular we have once and again petitioned and many dayes waited for if notwithstanding we are not only silent and submissive patiently acquiescing in his will but also thankfull and cheerfull if thou not only justifie his majesty and take shame to thy self as being unworthy of the least of his mercies but also magnifie and praise him while he thus seemeth to smite thee and frustrate thy expectation it s a notable evidence of thy faith that thou hast prayed in faith and dost by faith live and rest upon his love and care thus David as to afflictions and crosse dispensations acted his faith Ps 22. though he was a reproach of men though they did laugh him to scorn shoot out the lip and shake the head at him and though the Lord was silent while he cryed to him in the day time and night season ver 1 2.7 yet he justifieth God and taketh shame to himself But thou art holy O thou that inhabitest the praises of Israel but I am a worm ver 3 6. and still trusteth in God praiseth his goodness and inviteth others to joyn with him in that exercise ver 9 22 23 25. And then for the other case viz. of denial and frustration as to the particular askt the same holy man is a notable pattern who having fasted and prayed for the recovery of his sick child yet so soon as he heard he was dead anointed himself and went to the house of God to worship and praise him and being comforted himself comforted also Bathsheba his wife 2 Sam. 12.20 24. Now what can uphold the heart under cross dispensations and sad disappointments but faith which can look up to God as the hearer of prayers who when he doth not answer us ad votum as (h) Aug. loccit Permittas ipfis expendere numinibus quid Conveniat nobis rebusque sit utile nostris Nam pro jucundis aptissima quaeque dabunt Di. Juvenal Sat. 10. Austin speaketh yet ad profectum who mindeth our good when he granteth not our desire and doth that which is better for us when he withholdeth what we askt and thus when reason can espie no evil in the enioyment of such a supposed mercy yet faith will look higher and rest upon the wisdom care and fidelity of him who hath promised to withhold nothing that is good from his honest suppliants and to make all things work for their good Hence faith will not only submit to the present dispensation but will thankfully praise God who hath ordered all things for the best and done what was most sutable for us and most subservient to his glory in our everlasting happiness 6. Albeit an immediat testimony either concerning out state and adoption or concerning our acceptance and answer of our prayers be not usual and ordinary yet the latter is more rare then the former If we speak 1. of an immediat testimony and 2. of a perswasion that God will give the very particular we prayed for but otherwise 1. a general assurance and perswasion built upon and drawn from the promises and 2. a perswasion that God will hear and answer our prayers in that way which is best for us is that condition and qualification of prayer after which we enquire But as to that immediat and particular testimony albeit it be not ordinary yet some eminent Saints at some special occasions have met with it and such might close their prayer as Christ began his Joh. 11.41 Father I thank thee that thou hast heard me as to the very particular I have prayed for but this cannot properly be called a mark of faith it being the highest measure and degree of that faith which falleth under the present disquisition and 2. because light needeth not another light that it may be seen and discerned but this particular perswasion is a beam of divine light clearly shining before our eyes and therefore needeth no further discovery nor any marks whereby we may know it But as to the other testimony concerning our state whether it be immediat and by way of direct illumination and irradiation or mediat
some deny that the Angels while they were viators did believe and those (Å¿) And this is the common opinion for which we need not cite any author because it is maintained by so many School-men who think that in that state they had faith are put to strange shifts for maintaining that assertion according to the principles whereby they argue against the consistency of faith with glory and therefore a modern (t) Lugo loc cit disp 2. sect 1. disp 17. sect 1. sect 3. sect 27. concludit cum evidentia revelationis non dari fidem Doctor having propounded some subterfuges brought by others and discovered their weakness and errour could espie no other refuge but to affirm that Angels could only then act faith when they had no clear revelation but did doubt or not clearly know that such a revelation did come from God Who would take pains to confute those men who throw themselves head-long from these precipices on which they delight to walk what can that be called a divine faith that knows not its warrant and where is the certainty of faith which justly should be preferred to the certainty of every science if it be not built upon the Word of God and a sure revelation I deny not that all the imperfections of faith shall be done away when that which is perfect cometh 1 Cor. 13.10 there shall be no more doubting inevidence and obscurity as to the revelation it self but yet as (u) Vasq in 1. tom 2. disp 135. cap. 3. Vasquez affirmeth the assent may be inevident because albeit the ground and formal reason of the assent be clear and evident in it self as to its meaning and sense and as to its author and infallibility yet it doth not manifest to us nor give clearness unto its object since it hath no intrinsecal connexion with the object neither bringeth with it any light whereby we may discern and see any intrinsecal connexion between the parts of such an enunciation or any reason and ground of such a truth beside the meer authority and testimony of God which though it be a foundation of the greatest certainty yet not of clearness and evidence We will not prosecute that debate any further but to the question propounded we answer that speaking of faith as it (x) And if we lay aside the former controversie we shall have these adversaries themselves to joyn with us in the general for seith Lugo loc cit disp 17. sect 3. § 25. certum omnino videtur extra contro versiam quod in beatis possit esse sides late sumpta hoc est assensus fundatus in revelatione clara Dei importeth an assent founded upon the word authority and testimony of God if we suppose the Saints in heaven to pray we must also think that by faith they lay hold on a word of promise and do confidently rest thereupon for an answer to their prayers You will say the promises only belong to viators and not to those who have finished their course Ans Hath not the Lord promised to raise up their bodies and to absolve and acquit them in the day of judgment c. and do not these promises yet belong to them But as to their prayers for others we may here apply what we (y) Part. 1. â—h 5. pag. 85. observed from Petrus de Tarantasia concerning Christ his intercession for us albeit the Saints in glory stand not in need of those things themselves yet we for whom they ask them do stand in need of them and they may plead the promises mad to us But you will say Christ pleadeth for us upon his own account and the title of purchase Ans I grant the disparity to be so great that it were intolerable once to institute a comparison but you will yet reply if they only plead the promises made to others that cannot be a foundation for their faith Ans It may be justly questioned whether the promises of audience with which their faith might close while they were on earth do belong to them now in heaven and therefore it may also be questioned whether now indeed they do pray but supposing they do we must also suppose that they want not a promise of audience for their encouragment unless we will have them to run as uncertain and shoot at a venture You will say may not they plead the promises made to others relying on Gods fidelity to perform these promises Ans But what is their warrant to interpose and â—f they have a command for their warrant they must also have a promise for their encouragment But 2. albeit they may know in the general that God wiill perform his promises yet they know not to whom in particular the absolute promises do belong untill they be accomplished yea and even then they may hesitat as not being able nor called to search the heart and as to the measure of outward things which is fit and convenient for every believer and what is the fittest time and season to receive c. they can but conjecture But still standing to the supposition that they do pray it is certain they must ask in Christs name and for his sake as the author and alone-purchaser of all the good things they can ask As to the prayers of the holy Angels that being also grounded upon a supposition the case is not so clear since it dependeth upon another question viz. whether Christ be not only the Lord and head but also the Mediatour of Angels they being in him and for his merit confirmed in that blessed state and kept from falling but though we did suppose that as (z) Heb. 2.16 he took not on him their nature So he was not their Redeemer yet they might ask in his name for others What he by his blood did purchase for them A third question may be this whether the misbelief of the promises or of the threatnings be the greater sin 3. Quest Ans If the question were concerning total unbelief what sin can be more grievous But the comparison being between the seeming faith of hypocrits and the partial may I not also say unvoluntary unbelief of Saâ—nts we shall speak to that in these few particulars 1. Albeit both the one and the other in the general profess their assent unto and belief of both the promises and threatnings yet in the application there is a wofull miscarriage on both hands the one without ground applying the promises and the other fearing the threatnings when there is no cause of fear 2. Thus the one is the sin and dolefull neck-break of the wicked the other is the infirmity and sad tryal of the Saints the one is the sin of presumption and hypocritical kindness of enemies the other the sin of jealousie unkindness and ingratitude of children the one banisheth fear and trouble for the time but maketh way and prepareth for eternal wo and misery the other is uncomfortable for the present but
is like an Ecclipse or Sea-sickness that will quickly pass And thus 3. the one is foolishly mercifull to himself entertaining a groundless fancy of Gods mercy as separated from his holiness an justice yea and denying the truth of the threatnings thastand against him he laith claim to the promises to which he hath no right and maketh lies his refuge and so perisheth in his delusion going to hell laughing and rejoycing hoping the best till he find the worst and see his case to be remeediless the other is unadvisedly cruel to himself tormenting and vexing his own soul with a needless jealousie the one goeth laughing to hell the other weeping to heaven the one enjoyeth a fools paradise on earth the other a sort of hell in this life living in darkness till the dawning of the glorious and long-lasting day of eternity And thus both mistaking their state and condition the one apprehending it to be better the other to be worse then it is both pass a wrong sentence the one for the other against himself both mis-applying the Scriptures the one to his eternal ruine the other to his present trouble and disquiet and thus it is easie to judge whose case is most dangerous and whose fault and error most grievous only let me add a word to the doubting or shall I say unbelieving believer from (a) Non orarem si non crederem sed si vere crederem illud cor quo Deus videtur mundarem manibus tunderem pectus genas lachrymis rigarem corpore inhorrescerem ore pallerem jacerem ad Domini mei pedes cosque â—â—eiu perfunderem crine tergerem haererem certo trunco crucis nec prius amitterem quam miscricordiam impetrarem Nunc vero creberrime in oratione mea aut per portious deambulo aut de faenore computo aut abductus turpi cogitatione etiam quae dictu erubescenda sunt gero Ubi est fides Siccine putamus orasse Jonam Sic tres puerâ—s Sic Danielem inter Leones Sic cerie Latronem in cruee Hieronym dialog advers Luciser Jeroms pathetick encomium of and exhortation to exercise and act faith particularly in prayer If I saith this holy man did not believe I could not pray but having faith with what humility tenderness reverence and godly fear may we draw nigh to God c. CHAP. III. Some consequent conditions what we must do after we come from the throne of Grace 1. We must wait 2. watch 3. be busie in using the means and 4. renewing our requests and 5. we must thankfully improve what the Lord giveth in return to our prayers With a word concerning the necessity of these and the former qualifications Psa 85.8 I will hear what God the Lord will speak for he will speak peace unto his people but let them not turn again to folly Psa 50.15 Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me 2 Chr. 30.18 19. The good Lord pardon every one c. HAving spoken of the antecedent and concomitant qualifications of an acceptable prayer now come we to show what must be done after we go from the throne Ah! too many go to work heedlessly and without all kind of preparation and perform it perfunctoriously and in a dead formal maner and no wonder though such have done when they have said that when they leave off to speak they minde the work no more but thou who tookst heed to thy steps while thou drewest nigh and who wa st serious when thou didst approach pouring out thy soul unto thy God wilt expect some fruit of thy labour and wilt take heed to thy wayes lest by thy folly thou shouldst intercept and obstruct the return of thy prayers 1. Then after thou hast poured out thy complaint to God thou must wait listen and diligently observe when he answereth and how far he answereth thy prayers we must hear what God the Lord will speak Psa 85.8 If we presented a supplication to a King how would he think himself mockt if we did not stay for an answer If beggars knock and cry but will not wait till an alms come who will send it after them Ah! 1. are we not Gods subjects and servants and should we not look up to our King and Master and patiently wait till he have mercy upon us Psa 123.2 2. Did the Lord ever disappoint them who thus did wait and depend upon him Isa 26.3 Psa 85.8 Mic. 7.7 Psa 107.43 3. But if ye will not wait for an answer if no answer come know who should bear the blame if the beggar be gone while the alms is coming his pride impatience and sloth must be the cause of his not receiving faith is not more necessary in asking then that we may receive and if ye do not wait unbelief must say (a) 2 King 6 33. What should I wait on the Lord any longer And with them Joh. 21.15 What profit have we if we pray to him It was in vain to pray and now to look for an answer 4. Nay though the Lord answer in wrath and reward thy contempt and the dishonour done to his name with some remarkable judgment thou hadst no cause to complain who could endure such an indignity what is truth said Pilat to Christ and when he had said he goth away and will not wait for an answer Joh. 18 38. Ah! will ye deal no better with the great God then a mocking pagan dealt with Christ in the day of his reproach may ye not fear lest he be avenged on you for this dishonour injury and affront offered to his Majesty 5. As you thus dishonour God and provoke him not only to withhold the desired mercy but also to take the rod in his hand So if the Lord should answer follow and pursue you with his mercies while ye are running away from him you would deprive your selves of a double advantage 1. Of the joy and comfort that redounds to an honest supplicant when he observeth God to have hearkned to his desire nay the comfort that many times ariseth from this consideration doth exceed the satisfaction reaped by the naked enjoyment of the mercy it self that being an evidence of our adoption of Gods love towards us of our moyen with him c. 2. We thus deprive our selves of a notable mean 1. for strengthning our faith in the promises 2. for clearing the Lords fidelity in keeping his word to his servants and 3. for judging of the sincerity of our hearts and wayes and knowing when we have prayed acceptably and 4. for encouraging us to continue instant in prayer and to say with him Psa 116.2 therefore will I call upon God as long as I live And as thus you are injurious to your selves So also to the Lord and to your brethren 1. To the Lord if he should answer ye who do not hearken would not hear ye who would not look up to him would not see nor discern his
hand but would (b) Habak 1.16 sacrifice to your own net and ascribe that mercy to your own wisdom activity moyen with or power over some creature helper and second cause and thus though God should deliver us in the day of our trouble yet we would not glorifie him nor would we with him Psa 116.1 2. say I love the Lord because he hath heard my voice c. 2. If we were carefull to ponder Gods wayes towards us and laid up experiences we might be helpfull to others especially to weak Saints and to children of light walking in darkness our experiences might prove a mean to support and strengthen their faith if God regard the prayer of the destitute this shall be written for the generation to come Psa 102.17 18. See this point more fully demonstrated and improven by Mr. Goodw. Ret. of Pray ch 10. Ah! where is the man who hath not reason to smite his breast and say wo's me that I am so guilty of so vile ungrate foolish and mischievous an offence O! let us justifie God if he hath not heard us while we did not listen nor hear what he would say and O! if we were more carefull to amend this fault that is so common and ordinary that we would no more so carry as if we thought with Atheists that our praying were lost labour and if we will trust God and depend upon him we shall have no cause to be ashamed of our expectation he will not fail nor disappoint us if we will go to our watch-tower as the Prophet did after he had prayed Hab. 1.12 13. c. we would with him ch 2.3 find that an answer would at length come that at the end it should speak and not lie though it tarried as to our sense and apprehension yet if we waited for it it should not tarry nor be suspended for one moment after the fit convenient and due time But as this waiting upon God doth import a looking up to him so 2. a patient and submissive a silent and beleeving expectation and not fainting all the while the Lord delayeth to answer our prayers he that believeth will not make hast but will patiently wait upon the Lord his God till he have mercy upon him Is 28.16 Ps 123.2 he will not fret because of cross-dispensations but will rest on the Lord and commit his way unto him knowing that at length he will bring forth his righteousness as light and his judgment as the noon-day Ps 37.7 5 6. We have need of patience that we may receive the promise Least if we fret the promised mercy be withheld Heb. 10.36 It s not enough that we once believe and assent to the promise but we must wait the fit time for its accomplishment And thus as we have need of faith so also of patience that we may inherit and be put in possession of the promised mercy Heb. 6.12 Some Pagans have shown much magnanimity and composure of spirit under their trials and sad disappointments who yet were strangers to this confident and filial dependance upon God and to this Christian patience which is founded upon better grounds and spiritual motives and which is the daughter of faith and one of the priviledges and ornaments of the heirs of glory being of a heavenly descent and coming from him who is the fountain and author of all our graces we would soon faint if we were not strengthned with all might according to his glorious power unto all patience and long-suffering with joyfulness Colos 1.11 There may be some appearance of joy in hypocrits and moralists in the day of their trouble and trial but there can be no real and solid joy but in beleevers who know that yet a little whi e and he who shall come will come and will not tarry Heb. 10.37 And that the Lord waiteth till the fit and appointed time come that he may be gracious to us and bless us indeed Isa 30.18 As the Spirit helpeth us to pray so to wait till the fit time for us to receive come hence the Lord is called the God of patience not only because he exerciseth it toward us but (c) Especially since there also he is called the God of consolation which must be interpreted of his working of it in us and making us rejoyce because he worketh it in us Rom. 15.5 O! then let us labour to exercise this heavenly grace and our labour shall not be in vain the more thou dost venture in thy trade with heaven and the greater stock of prayers thou sendest forth thou mayest expect the larger return nay and the longer thou waitest thou maist expect the more gain as knowing thy trade to be carrying on all the while and thy stock to be in his hand who during the delay will improve it to thy best advantage who will not suffer it to miscarry nor thee to be on the losing hand who hast intrusted it to him yea and 2. such mercies as are long expected and waited for are most sweet and welcom (d) August loc cit cito data vilescunt what we quickly and easily get we undervalue but what we have often askt and desired and long waited for proveth sweet and refreshing A love-letter and token from a dear friend we thought to have been dead will bring much delight and content and those vessels when the voyages prove long and dangerous so that the owners have made their account they shall never hear of them again as they use to return with the greater advantage so their return is more refreshing and comfortable so when our faith is ready to fail and we look upon our prayers as (e) Eccl. 11 1. bread cast upon the waters and as so much lost pains when an answer cometh and a love-token from our God whom we through unbelief had almost thought to have forgotten us O how sweet and acceptable will it prove and the oftner we read and peruse those missives from our heavenly Father especially coming by the hand of a messenger we judged to be lost and as dead we will observe some precious and as it were new passages which will mightily refresh and comfort us and will become a seal and notable evidence of his love to us and strong a support of our faith and confidence in him But 3. if we weary and faint we may through our impatience and discontent provoke the Lord to recall as it were his former grant and not to answer these prayers which otherwise might have laid claim to the promise and would not have wanted a gracious return and answer But as we must thus wait so 2. we must watch as we must look up to God so we must look in to our own hearts and about us to our wayes and course as we must watch unto prayer and in prayer so also after prayer Sathan alwaies lieth in wait and we know not he may have a train laid when and where we are least apprehensive of
danger but when we see any temptation which is his scout we may know that the enemy of our souls is not far off and that we become not a prey to his temptations we must watch and pray Mar. 26.41 There must be a reciprocal sequel and consequence of the one from the other as we must watch and pray So we must pray and watch nay upon a special account we must watch after prayer that the influence of that ordinance may abide upon our heart and that we lose not that life vigour and heat which useth to accompany the spiritual performance of this heavenly exercise a cold catched after heat is most dangerous and yet it is most usual if it be not prevented by a watchfull care and circumspection And therefore as in prayer we must (f) 1 Tim. 2.8 lift up holy hands so after prayer we would take heed to our feet and that when we come from the throne we do not run to the (g) 2 Pet. 2.22 mire to wallow in it If we would receive whatsoever we ask we must keep the commandments and do those things that are pleasing in the sight of God 1 Joh. 3.22 The Lord will hide his face from them who behave themselves ill in their doings and will not hear them though they cry Micah 3.4 If we regard iniquity in our heart whether before or after prayer the Lord will not hear nor answer us Ps 66.18 If the Saints after they have prayed and are waiting for an answer return to folly God will not speak peace Ps 85 8. Sin will make God hide his face and draw back his hand Isa 59.2 If after we went from the Kings presence we disobeyed his commands plotted and conspired against him and that under his eye and while he were looking on what folly and madness were it to expect that he would regard and answer these supplications we had presented to him and is not this our case Ah! many desperate sinners deal no better with God then Absolom with Joab 2 Sam. 14.30 while the Lord delayes to answer their requests they set his field on fire and set their face against the heavens as if they thought to break him with their ill deeds whom they could not perswade by entreaties or else since they cannot help the matter either in revenge against God or to make a compensation to themselves they will (h) Hos 2.7 follow after their lovers and seek to satisfie their lusts that since the Lord would not answer these desires they offered up to him they may fulfill the desires of the flesh which are contrary to his holy will and sweet and wel-pleasing to their sensual appetite 3. As we must watch and pray and pray and watch so we must pray and pray it s not enough once to present our requests but we must renue our sute and fortifie our plea we must ask again and again we must not keep silence nor hold our peace nor give him any rest according to the expression Isa 62.2 till he shew mercy upon us and grant our requests thus the primitive Church prayed for Peters enlargement and deliverance Act. 12.5 And thou art allowed and commanded to follow this course the gates of heaven are never shut and thou maist get access to the King when and as often as thou wilt he will not chide with thee because of thy importunity and frequent addresses but he complaineth when we faint and hold our peace Isa 43.22 and commands us to continue instant in prayer Rom. 12.12 Eph. 6.18 Colos 4.2 1 Thes 5.17 And as in every thing so alwaies to make our requests known unto him and promiseth that our labour shall not be lost Phil. 4.6 7. Luk. 18.1 c. And giveth this as one reason why he will not answer hypocrits crying to him in the day of their trouble because they having no delight in the Almighty will not alwaies call upon him Job 27.9 10. Prayer is a wearisome burden to many which they must quickly shake off and then for a pretence are ready to say with him 2 King 6.33 it s in vain to wait upon God any longer we are ready to complain that God will not hear while he regrateth we will not cry if we continued instant in prayer an answer would certainly come and would not tarry See Chap. 2. Sect. 1. 4. As we must be busie at the throne so we must not be idle at home as we must not forget the Lords work and what duty else he calls for at our hands So neither must we forget our own work as we must continue instant in prayer Rom. 12.12 So we must not be slothfull in business and yet we must not so minde our own as to forget the Lords work and service v. 11. There ought to be a subordination but there is no opposition between the Lords work and our work that must have the precedency but this may follow in its own place and in it as we are to look up to God for the blessing so we must be doing our selves Prayer doth not exclude the use of the means nor give to us a super-sedeas from our work and labour if (i) Vid Hieronym lib 1. epis 55. Marco Presb. any will not work neither should he eat 2 Thes 3.10 Ah! you will say may he not pray and should a praying Saint starve may he not eat Ah! why should we not pray but prayer must not be pretended as a cloak for our negligence whosoever he be though a Saint and fervent supplicant yet saith the Apostle if he will not work let him not eat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ora labora Prayer doth not exclude our diligence and activity but we must pray (k) Valde namque apud Deum utraque haec sibi necessario congruunt ut oratione operatio operatione fulciatur oratio Greg. mor. lib. 18 cap 3. and work as we must lift up our heart to heaven So we must put to our hand to our work on earth precibusque manus c. Hence some of the ancient Doctors in allusion as I would think rather then intending to hold out the meaning and true sense of the place to these words Lam. 3.41 Let us lift up our heart with our hands unto God do (l) Hinc Hierimias ait levemus corda nostra cum manibus ad Deum Corda vero cum manibus levat qui orationem suam operibus roborat nam quisquis orat sed operari dissimulat cor levat manus non levat c. Gregor moral lib. 18 cap 3 eisdem pene verbis Hieron in Lam 3 Bernard de mol ben viv tell us that such as pray and do not work do make a divorce and separation of these two the Prophet hath conjoyned they lift up their heart but not their hands to God yea saith (m) Orans non operans iram provocat one he who prayeth and doth not work doth tempt and
provoke God The husband-man must not lye on his bed when he should attend his work and by his prayers expect a good crop the Lord hath not appointed the means in vain and though thou shouldst not trust in them nor distrust God when they are not afforded yet thou must expect the blessing from the Almighty in the use of the means which in his providence he offereth to thee What dost thou pray against sin and dost thou not resolve against it dost thou not fight against it and strive and endeavour to mortifie it prayest thou for grace and dost thou not attend the ordinances and diligently improve the means of grace thy prayers are a provocation they cannot be serious for if thou didst earnestly desire thou wouldst strive and give all diligence that thou mightest obtain wouldst thou have God to help thee who wilt not help thy self nor enter in at the door he hath opened though the Lord stands not in need of thy help and industry yet wherefore doth he put a price in thy hand if thou oughtest not improve it If then thou wouldst have the Lord to be with thee thou must arise and be doing 1 Chron. 22.16 If thou wouldst have the Lord to meet thee with his help thou must be working righteousness Isa 64.5 The Lord hath appointed said (n) Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viâ—tutem posuere dii sudore parandam Menaud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut sis beaâ—us est laborandum tibi the Pagan that vertue should be purchasea by our sweat None can be happy saith another who is not active and diligent though we must pray for salvation yet we must work out our own salvation and give all diligence to make our calling and election sure Phil. 2.12 2 Pet. 1.10 I do not think that there are any (o) Vid. August de haerâ—sib ad Quodvultdeum cap. 37. Euchits or Messalians now a dayes who teach that we should do nothing but pray yet there be too many hypocrits and formal professors who think to come to heaven by their empty cold lifeless and dead prayers who having a form of godliness deny the power of it 2 Tim. 3.5 who cry at the gate but never strive to enter in they seek to enter in but with the lips only and in a lazy formal way and thus they are not able their crying will not do the turn Luke 13.24 It is thought a fault among men to welcom and entertain idle beggars thus they who are the reproach of the Kingdom who have no order nor government and neither fear God nor man are encouraged and encreased and shall the holy one hear and answer those out laws and rebells who have respect to none of his commands and will he fill their hands who will not put to their hands to his work nor do what he requires their negligent yea and stubborn omission of duty will out-cry their prayers yea every command of God which they have presumptuously transgressed will appear against them and plead for vengeance and therefore those who will not work though they be not with him Luk 16.3 ashamed yet may be afraid to beg (p) See reasons for and rules to be observed in the use of the means with prayer at Cob. Treat of pray part 3. ch 4. 5. If the Lord answer our prayers and grant our desires let us return to him the sacrifice of praise this is all the recompence we can make to him unto whom (q) Psa 16.2 our goodness extendeth not and whom we (r) Job 22.2 cannot profit this is all the tribute and revenue the Lord requireth of all our mercies this the meanest Saint may give and the greatest and most glorious Angel can give no more What can David though a King a Prophet and eminent Saint render unto the Lord for all his benefits towards him but to offer the sacrifice of thanksgiving Psa 116.12.17 and the weakest must do no less if God answer thee whosoever thou art whether rich or poor noble or ignoble weak or strong and deliver thee in the day of thy trouble thou must glorifie him Pso 50.15 There is no better theme saith (Å¿) Nam quid melius animo geramus ore promamus calamo exprimamus quam Deo gratias hoc nec dici brevius nec audiri laetius nec intelligi grandius nec ogi fructuosius potest August Aurelio epist 77. Austin for our meditation speech or pen then the praise of God what can we say in fewer words and yet what work is so profitable what should we hear more gladly or think on more seriously And O! saith (t) Haud quicquam ita proprie in terris representat celestis habitationis statum sicut alacritas Deum laudandi Bernard serm 1. in Cantic Nullum referendae gratiae majus est officium quod si homini non referre simile homicidio judicatum est quantum crimen est non referre Deo Ambros orat funeb de fratre Satyro Bernard there is nothing on earth that doth so much resemble the glorious state of the heavenly habitation as to be chearfull in praising God But remember that canticum novum vetus homo malè concordant thy heart must be renewed if thou wouldst sing thâ—s new song Vnto the wicked God saith what hast thou to do to declare my statutes and to proclaim my name and praise Psa 50.16 dare rebells draw nigh to the King and offer to complement him they who hate instruction and cast Gods word behind them would consider what a mockery it is to the Lord if such take his name in their mouth if they draw nigh to him they may fear lest he tear them in pieces ver 17 20. to obey is better then sacrifice 1 Sam. 15.22 Thou must first pay the debt of obedience before thou canst render the tribute of praise who so would glorifie God by his sacrifice of praise must order his conversation a right Ps 50.23 And albeit our thanksgiving doth most directly (u) Ad gratituainom requiritur 1. ut homo acceptum beneficium recognoscat 2 ut laudet gratias agat 3. quod retribuat secundum suam facultatem Thom. 2 2. quaest 107. art 2. in cor officia gratitudinis sunt quinque â— benefici estimatio 2. benigna acceptatio 3. grâ—tiarum actio 4. grata commemoratio 5. repensio seu beneficii relatio quando vicissim beneficium re vel obâ—equio redditur Leonard less de just ar lib. 2. cap 47. dub 1. quomodo autem quibus med is gratitudo in Deum excitanda sit vid. ibid dub 2. sect 13. We will not here canvass the School distinction between praise and thanks as if praise properly did only respect the divine perfections and thanks were relative to some emanation towards the creature or thus we may bâ— said to praise God because of his infinite nature and transcendent excellâ—neies but we thank him for his benefits and his goodness
towards his creatures Nay saiâ—h Rainer Panth. de laude cap. 1. If God be considered according â—o his nature and â—ntity which is incomprehensible and ineffable So we cannot properly he said â—o praiâ—e him but rather to reverence adore and admire him quia inquit secunaum phâ—loâ—ophum optimorum sed aliquid majus melius laude vid. etiam Thom ◠〈◊〉 quaest 9â— art 1. import 1. our sense and acknowledging of Gods bounty and kindness 2 our praising hiâ— name and proclaiming the riches of his grace and mercy yet â—t it doth 3. necessarily infer our obedience and cheerfull walking in all his commandments to which as upon other grounds and titles we are obliged so also upon the account and by way of gratitude So that the evil must also be unthankfull Ah! how many are there who thus (x) The proverb is verified in too many they render to the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requite the Lord Luk. 6.3 We will not speak to this point in the general See the judicious Mr. Gurnall Spir. Aâ—m Part. 3. on Eph. 6 18. Ch. 56. c. only now remember that ingratitude mâ—keth a man become a (y) Ingratus est seminartum scelerum omuium tel us ipsa faedius nihil creat portentum id omnium est habeâ—dum maximum Petr Crinit lib. 2. poem monster Ingratum si dixeris omnia dixeris if ye call me an unthankfull man ye speak the worst and (z) Ingratitudine nibil mali non inest Cicer. ad Attic. 8. nihil amas si ingratum amas Plautus in Persa all the ill of me that can be said Ah! how have Pagans abominated that devil of unthankfulness that seed and seminary of all evil It were easie to fill many pages with their invective declamations against it and shall not Christians much more abhor it and yet alas it is the bane of our profession (a) Quo usque se diffundit gratia eo patet ingratitudo who is the man or woman amongst us that are not highly guilty herein Our mercies are not common and ordinary nor such as the dark candle of nature could discover and let us see and therefore our ingratitude must be the greater and the more abominable but honest Christians will make it their work to lament this evil and will study to abound more and more in the knowledge sense and acknowledgment of the bounty and love of Christ that passeth all knowledge Eph. 3.19 But as to the present case if thou wouldst not have the Lord to hide his face from thee and not (b) Gratiarum cessat decursus ubi recursus non suerit nec modo nil augetur ingrato sed quod decipit vertiturei inperniciem Bern. serm 1. in cap. Jeiu Qui enim de bono tuo gloriam sibi quaerit non tibi quarit hic â—ur est latro fimilis est Diabolo quivoluit furam gloriam tuam hic licet propter donum tuum laudetur aâ— hominibus a te tamen vituperatur qui autem ab hominibus laudatur vituperante te non defendotur ab hominibus judicante te nec liberabitur condemnante te Aug. tom 9. soliloque cap. 15. hear and answer thee in the day of thy trouble be thankfull for the mercies he hath given yea and if thou wouldst not have these quickly removed or else blasted and cursed in the enjoyment if thou wouldst not have thy roses spring up with thorns to prick and molest thee and if thou wouldst have thy comforts stable pure and unmixed and nothing of the wrath and indignation of the Almighty nothing of the curse vexation and venome wrung into thy cup O! then as thy mercies should come by way of return and in answer to thy prayers So let them be received and enjoyed with thanksgiving and used and improven for the honour of the giver 1 Tim. 4.4 5. 1 Thes 5.18 Prov. 10.22 But though providence should smile upon us and men would flatter us in our ingratitude yet what will we do or be able to say in the day of reckoning and account Then as Austin saith We will be found to have been thieves and robbers and like to the devil who sought to steal and rob God of his honour and what will the praise of men and all creature-enjoyments avail us in the day when the Lord judgeth and condems us We will shut up this discourse concerning the qualifications of prayer with an usefull case and question concerning their necessity and how far the want of these or any of them doth nullifie our prayers and hinder their success and acceptance Obj. Ah! will many honest supplicant say if we must pray thus if all these particulars must concur and be required to the acceptable performance of this duty if there must be such preparation before such fervency and importunity in the work and such watchfulness and diligence must follow after wo is me what are become of all my prayers I fear I have never yet prayed aright and O! that I might know whether all these qualifications were essential and necessary and if all be not alike necessary what be those requisits which are more and what less necessary Ans Albeit often such as have least cause to fear are most jealous of themselves and their way yet 1. it's certain that too many prayers are lik water spilt on the ground and like the beating of the air they being as no prayers in Gods account because not such and so qualified as he hath commanded and doth require and there is none of those qualifications we have named which are not held forth and prescribed in the Word of God and which doth not concur to the perfection of the work and contribute to its acceptance and success and therefore it were better with the Psalmist when he was going to praise God Ps 103.1 to stir up our soul and all that is within us to joyn and contribute their help and assistance for the cheerfull and acceptable performance of our duty not separating what the Lord hath conjoyned then to trouble our selves with such a comparison and by enquiring what may be forbo n spared and left undone of that which the Lord hath commanded and required Yet 2. that no tender conscience may be disquieted and that none may go about this duty with terrour and fear which should be performed with so much Son-like boldness and confidence we grant that there are Scripture-grounds and Scripture-instances which with the daily experiences of all Saints do make it unquestionable that God hath heard and will hear the prayers of his servants though they do not punctually observe and reflect upon all these several steps and therefore supposing 1. that thou dost not wilfully stubbornly and purposely omit or slight any part of thy duty 2. that thou hast respect to all Gods commandments labouring to order thy whole conversation aright 3. that thou prayest 1. in sincerity with Hannah pouring out thy soul
from one and the same root and may be cured by the same remedy which therefore we will not separat in this enquiry some of these are external and without us others internal and within us or proceed from us and among these some are natural which we cannot totally remove till this our house (d) Levit. 14.44.45 infected with that fretting leprosie be broken down and till we cast off this (e) Rom. 7.24 body of sin and death albeit by watchfulness and the diligent use of the means we may guard against their prevailing but other causes are more voluntary and occasioned by our sloth and negligence or some inordinat affection and lust again some of these do provoke the Spirit to withdraw and to smite us with a judicial stroke but others of these causes do of themselves in a special manner in-dispose the heart for spiritual duties and cast the soul into a sort of lethargy and deadness 1. Then as to the external causes we will not reckon the Spirit of grace as one for albeit upon his withdrawing this evil doth follow yet it is not his work nor is he the proper (f) Removens prohibens non est propâ—ie causa nec per se influit in effectum cause of it while he suspends his gracious influences which would preserve life and heat in the affections which otherwise of themselves like water when the fire is removed will return to their native coldness Neither 2. can the (g) Not the world but worldly mindedness and our lusts that fire world be properly called a cause of this malady for if there were no venome within us we would suck no poyson from its flowers yet in that it ministreth fewel to our lusts it may be called a material and occasional cause and albeit the creatures do keep their station and primeval perfection groaning and travelling in pain when they are abused by degenerat man and employed against their Maker Rom. 8.22 yet through our wickedness we make them and they now become to us wofull snares and temptations Neither 3. can (h) Though thus wicked men cannot so properly be called the efficient yet their society example c. may be reckâ—ned among the moral and formal causes as afterwards here Cause 14. wicked men be said to be the true cause hereof for though by their ill example society persuasion c. they may ensnare us and draw us away with them to sinfull courses which may provoke the Lord and harden our heart yet they can have no direct and immediat hand herein since they have not access unto nor influence upon the heart So that 4. Sathan is the only true and most proper external cause of our indisposition to pray deadness and wandring thoughts in prayer he being alwaies ready as a father to beget and as a nurse to dandle and bring up such an off spring to the dishonour of God and our hurt and mischief that he may either make thee weary of praying or God (i) Isa 1.14 weary of thy prayer and that thou mayest provoke him either not to answer or to answer thee in wrath when we are at prayer Sathan is most busie we may expect to find him at (k) Zech. 3.1 our right hand to resist us there is not a petition we offer up to God but is contrary to his interest and kingdom and therefore as on saith maxime insidiatur orationibus fidelium his main work and design is to cheat us of our prayers he is that fowl that is alwaies ready to catch away any good motion that is sown in the heart by the Word and Spirit Mat. 13.14 19. and when his suggestions cannot do the turn he will offer temptations and distracting objects to steal away the heart or will by his instruments raise some tumult to disturb and divert us as Act. 16.16 17. O! what need have we then not to separat what the Apostle hath conjoyned Jam. 4.7 8. and to watch against and resist the devil when we draw nigh to God But though he be strong and hath many advantages yet (l) 1 Joh. 4.4 stronger is he that is in us and if in his name and strength we carefully resist him he will flee from us ver 7. O! but the chief and main cause is from within this disease flows from our own bowels no infection nor contagion from without could harm us were there not a distemper and many ill humours within neither Sathan nor his instruments nor the allurements of the world could make us halt in our way to heaven were we not cripple and maimed in our own feet The first then and mother-cause the womb where all the other were conceived and the root that sendeth sap to all the branches is our original natural and hereditary corruption that old man and body of sin that enemy to God and all righteousness which lodgeth in the best Saint while on earth and which never is so far subdued and tamed but if we be not upon our guard it will be ready to interpose and to hinder us in all our religious performances this is that Law in the members rebelling against the Law of the mind whereof Paul complaineth Rom. 7.21 This is that flesh that lusteth against and is contrary to the Spirit Gal. 5.17 this is that byass that leadeth us away from and makes us turn aside when we are following after the Lord and hence proceedeth that natural levity and slipperiness that instability and unstayedness of our spirits that we can hardly fix and dwell long upon any spiritual object and that good motions are not so well rooted and abide not so long with us hence wandring and impertinent thoughts break in and that restless sea within still (m) Isa 57.10 casteth up mire and dirt to be a rub in our way when we are looking to the right mark Hence Pauls complaint and where is there a Saint that may not joyn with him When I would do good evil is present with me O wretched man that I am who shall deliver me from the body of this death Rom. 7.21.24 O! what need have we continually to watch over these vain instable and gadding hearts of ours and to look up to him and come in his strength who can unite our heart to his fear and establish it with his grace Heb. 13.9 Psa 112.7 Psa 86.11 c. But 2. if to this native constant and abiding sink and puddle be super-added any grievous sin and actual transgression against light and conscience as this will mar our acceptance So it will exceedingly straiten and dull our Spirits a guilty conscience dare not (n) It s a certain truth which hath been observed by some practical Divines viz. if prayer make thee not leave finning sin will make thee leave praying or make thee pray for the fashion and without life and affection look the judge in the face with such boldness confidence chearfulness and readiness as
of sincerity a dâ—uble minded man is unstable in all his wayes Jam 1.8 and albeit this evil be in part cured in the Saints yet it may so far prevail upon occasion as to keep the heart from fixing and being serious at it's work there can be no constancy not fervency where there is not sincerity and hypocritical heart must be a (Å¿) Hos 10.2 The Hebrews hold out an hypocrit as having two hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cor cor 1 Chr. 12.33 Psa 12.2 c. Hence also with us hoâ—is called a double minded man divided heart and while that prevalleth we cannot seek the Lord nor call upon him with the whole heart and so much of the heart as doth not concur in the duty must be otherwayes employed and divert the mind hence wandring thoughts deadness c. 4. Want of feeling and sense of thy wants and indigence when the poor man is pinched with famine and his empty stomach sets him a work with what seriousness and importunity will he cry and beg but if he be full or forget his misery he may fall asleep or become remisse in asking When Laodicea fancied her self to stand in need of nothing she would not go to the market to buy hence Christs warning and counsel Rev. 3.17 18. the (t) Pro. 27.7 full soul leatheth the honey-comb but to the hungry every bitter thing is sweet O! come not to Christs door till thy hunger send thee thither thou canst not feelingly nor seriously ask neither wouldst thou prize the mercy though thou dâ—dst receive it unless thou be sensible of thy indigence and need 5. Diffidence and distrust 1. if we distrust Gods care and providence in governing the world and minding his people in all their straits and difficulties we will readily seek to help our selves and run to the creature for a supply or if we seek to God but for the fashion in a careless and formal maner those who expect little from God will not be very serious in their addresses to him Iob 21.15 2. Distrust of Gods fidelity in fulfilling the promises to hear and answer our prayers we will be heartless at work when we expect little success advantage or reward they who begin to doubt and with them Mal. 3.14 to ask what profit is it to follow the Or finances of God will be ready either with him a King 6.33 to say why should we wait or call upon him any longer or else with Papists and Formalists to rest on the outward performance without life and heat and to think any sort of performance enough and too much our diffidence and distrust will be followed proportionably with so much despondency deadness want of life activity and fervency in our work faith saith (u) Mr. Gurn loc cit ch 6. pag. 565. one is the back of steel to the bow of prayer which sends the arrow with force to heaven where faith is weak the cry will not be strong he that goeth about a business with little hope to speed will do it but faintly he works as we say for a dead horse the less we hope the less we endeavour See Part 2. Ch. 2. Sect. 2. 6. Excess and surfeiting when the soul is full and glutted it is not fit for bodily far less for spiritual exercises therefore if ye would watch unto prayer ye must be sober 1 Pet. 4.7 If we would not fall asleep at our work let us use the creatures with moderation and sobriety and beware of drunkenness and gluttony 1 Thes 5.6 7. But as there is a bodily so also there is a moral surfeiting and over-charging mentioned and joyned with the other Luk. 21.34 when the soul is drunk with the (x) See Cause 1. cares of this life it will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word is Luk 12.29 it will become like to a wandring meteor now up now down and unfit for any spiritual employment wordly cares will choak good motions and mar the work these thorns will over-top the good seed and not suffer it to grow Mat. 13.22 periclitatur pietas in negotils the world eats out our zeal and exceedingly blunts and takes off the edge from our spiritual affections if we look up to God we will find that heavy clog and (y) Heb. 12.1 weight to beset us and presse us down and hardly will we get that burden casten off when the soul is drowned in the world how can it mount up as on eagles wings and a scend to the throne The world is Sathans bâ—rdlime if we stay too long upon the earth he will readily catch us and cut off our wings if our chariot drive too far in the mire it will leave the wheels behind when we come reeking and sweating out of the world we will find our spirits to be spent and that we have no strength for doing the work of the Lord nay the world will not thus part with us though we would leave it for a while yet it will follow us and cry after us and thus interâ—upt divert and disturb us while we would look up to God and therefore if we would pray affectionâ—â—â—y and fervently we must be carefull for nothing as prayer is a remedy and should come in the place of immoderat excessive and distrustâ—ull care So it is inconsistent wâ—th and cannot be to purpose performed when that is hence the opposition Phil. 4 6 Prayer as (z) Melch. Adam in vit Luth pag. 139. Lucher said is hirudo cararum the leeches that should suck out our cares but alas there is no such venom and distemper in the spirits of many as killeth these leeches and will not suffer them to enter our cares do choak our prayers and in many are so excessive and incurable that they will not admit a remedy 7. Lasciviousness wantonness and a spirit of lust will take away the heart and indisoose us for spiritual duties Hos 4.11 If Sampson fall a sleep in Dalilahs lap she will betray him to the Philâ—stins and he may lose both his sight and his strength and if he (a) Judg. 16.20 essay to go out as at other times before and to shake off his fetters he will find they are now too strong for him when that strange fire burneth in the heart the smoak thereof will defile our sacrifices and its flame wiâ—l eat out the fire of the sanctuary which is of a heavenly descent 8. (b) Sathan desires to fish in troubled waters he no sooner espieth any distemper in the affections but be is in readiness to joyn with it and to ad fewel to that fire Discontent with our condition family (c) Inter jurgia lites Precibuâ— non est locus contention anger wrath jealousie grief fear and whatever excess and distemper in the affections and passions of the soul when these are out of order and raise tumults stir up confusion and make a noise in the heart how will they disturb and distract it
to open the gates of heaven Hence the exhortation to pray alwaies Luk. 18.1 2 Thes 5.17 c. importing at least that there should be no such intermission of prayer as may occasion deadness and indispose us for that duty 13. A giving way to a slight lazy dead and superficial performance of this solemn duty if we accustome our selves to do the work of the Lord negligently we will find no small difficulty to scrue up the pins and to bring the heart in tune again weak acts (h) Aliqui actus ab habitu procedentes diminumt ipsum ut pote cum neglig enter fiunt apud Thom. 1 2. quast 52. apt 3. in 〈◊〉 weaken the habit and principle and beget an inclination to do remisly and negligently or rather an impotency and inability to act (i) Ahorse that is used as mili orio carri burdens is not fiâ— for a journey be is so used to a slow pace that he will not leave it vigoriously and to purpose the sluggard will not purchase a meal by his work our lazy spiritual performances as they cannot procure So neither do they bring with them meat in their mouth whereon the soul should live they bring with them no heavenly in fluence and thus the new man for want of daily refreshment must become (k) We wil not now at any length debate the question concerning the growth and decay of grace with learned Mr. Ford affirming that no gracious babit can properly be said to grow or decay but only in respect of the acts that flow from it in that it may be clogâ—ed and obstructed as to its operations But remove these obstructions and grace will act as vigorously as ever it did Spir. of Adopt cha 43 pag. 499. We having here supposed as we thought with all Divines and asserted the contrary we shall only ad some few particulars in a word for preventing such a mistake And 1. that the great School-man Suarez professeth that he never read any Divine who affirmed that the habits of grace were so indivisible that they could admit no growth or decay yea or who durst deny that actually and de facto they did not grow and encrease Suar. de grat lib. 9. cap. 2. sect 3. Hence he doth not dispute but supposeth that in every grace there is a sufficient latitude of degrees within which as it may grow So it may decay ibid. lib 11. cap. 8. sect 1. It s true the popish Schoolmen albeit they plead for the growth of grace yet deny that actually there is any partial decay of it but upon such grounds as all orthodox Divines will abominate viz. Because all and every mortal sin doth not diminish but totally destroy and remove grace and venial sins as they do not abolish and take away So neither can they weaken and diminish the habits of grace Thom. 2 2. quoest 24. art to in corp Bannez in loc Suar loc cit Dur. alii in 1. sent dist 17. Lugo de fid disp 16. sect 4. Becan de chari cap. 22. quaest 6. But laying aside that vain distinction of mortal and venial sins and that opinion concerning the Saints apostacy none of them wiâ—l deny that grace may as truly be said to decay as to grow vid. Suar. loc cit lib. 9. cap. 2. sect 24. In gratia ipsa non deest latitudo graduum ratione cujus possit successive amitei ac prius minui quam omnino pereat nibil ominus tamen ex defectu causarum corrumpentium c But 2. to speak to these severally and first as to the growth of grace the Scripture is most express in several places this the Father of the possessed prayed for Mark 9.24 this we are exhorted unto 2 Pet. 3.18 Secondly if we come to particulars may not â—â—ith hope love c be encrealed and why do we use the means if our state be not be tered thereby and why do we trade any more if our talents do not multiply and encrease by a right and diligent imp ovement of them Thirdly shall not grace at length be perfected aed is it not now on the way to perfection and shall we imagine that there is no progress made in that way c. 2. As to the decay of grace through the withdrawing of the Spirit because of our negligence and folly 1. if Adam lost a greater stock as all grant albeit the learned Dr Twisse doubts whether or not he lost all grace vind grat pag. 751. why may not we who are weaker loss a part and some measure of ours Hence our Divines while they are pleading against the total and final apostacy of the Saints affirm that the perseverance of the Saints doth not flow from their own strength or from the nature and measure of grace they have received but from the fâ—â—e promise decâ—ee and appointment of God and the custody of the Spirit si fidem spectemus quoâ—d naturam suam amitti potest perire sed si c. Perkin de praedest libâ—â— err 8. â—ect 5 vid. etâ—am Twis in sect 4. It s true that according to the tenor of the covenant of grace the Jewel cannot totally be lost the seed of God must remain 1 Joh. 3.9 gracious habits cannot be lost saith Perkins secundum esse yet they may be diminished secundum gradam aliquem yea if we look upon them in their own nature or in relation to us they may altogether perish or decay ipse habitus inquit Perk loc cit sect 10. sive potentia fidei per se amitti potest sed propter gratiam confirmantem non perit fides secundum esse sed minuitur secundum gradum aliquem hinc sequitur posse minui communionem cum Christo sed non posse solvi unionem 2. If in different beleevers there be a different measure and degree of grace some being weaker some stronger why not also in one and the same subiect and why may not a strong Saint by his fall lose some of his strength and become weaker and why did David complain that his bones were not only weakned but as it were broken Ps 51.9.3 Why was the Church of Sardis exhorted to strengthen that which was ready to die Rev. 3.2 if their graces were not on the decaying hand I willingly grant that as the habits of grace are not produced by our acts So neither are they physically and efficiently encreased thereby or thus diminished by the contrary acts of sin yea the very Jesuits do affirm the same which also is aâ— some length confirmed by Jo. de Lugo de fid disp 16. sect 4. where also he sheweth the difference as to this point that is between natural and gracious habits sect 77. vid etiam Suar. de grat lib. 8. cap 4. but the Spirit being provokt to depart and withdraw his influence proportionably to his departure ob defectum causae conservantis and this decay of grace usually is accompanied with an obstruction of that little
to work he would delay no longer nor suffer such an opportunity to slip he would not choak the breathings of the Spirit but instantly runs to the throne and we have his prayer to the close of that Psalm enlargement of the affections sweetness and delight in any ordinance use to accompany and be the fruit of meditation Ps 23.6.5 Ps 104.34 And this was the course which the (q) 2 Sam. 23.1 sweet singer of Israel used to take when he found his harp to be out of tone Ps 77.5.12 Ps 143.5 c. Not as if ejaculatory prayer might not be intermixed with our meditation for alone we are too weak to wrestle with a dead heart a cry to heaven will bring help from thence this is (r) Vid. Prest Saints exer serm 2. said to have been Luthers practice and which from his own experience and the success he had met with he pressed on others and this seemeth to have been David's custom also before he prayeth for quickning we read of his meditation Ps 119.148 149. But whatever be our carriage while we are employed in the work of meditation Yet 3. We would seriously and solemnly beg of God his quickning Spirit and bemoan the deadness of our heart saying Lord I dare not I may not stay away and I am afraid to draw nigh to thee I must speak and I know not well what to say I miss my leader and guide and what am I but a poor blind guilty sinner Lord pity me and help my infirmities Lord (Å¿) Psa 119.159 quicken me according to thy loving kindness (t) Cant. 4.16 Awake O north wind and come O south and blow upon my garden that the spices thereof may flow out let my beloved who hath for a while withdrawn return unto his garden and eat his pleasant fruits (u) Isa 51.9.11 Awake awake put on strength O arm of the Lord awake as in former time that sorrow and mourning may flee away (x) Cant. 1.4 Draw me and I will run after thee (y) Psa 51.12 Restore unto me the joy of thy salvation and uphold me with thy free Spirit and in your complaint bewail more the loss of the quickning and assisting then of the comforting work of the Spirit and be more afflicted because ye cannot serve God better then because ye find not that sweetness in his service which formerly ye have felt Ah! let us not be so much affected with our own loss as with the dishonour done to God by our empty and formal performances especially since we may well spare for a season the consolations of the Spirit but his help and assistance is necessary a child of light may for a time walk in darkness but he cannot live nor move without his leader and guide and unless the Spirit of life do breath though insensibly upon him You will say my loss is thus greater then I can be sensible of O! when I remember my former enjoyments while the beloved brought me to the banqueting house and his banner over me was love when he stayed me with flâ—gons and comforted me with apples O with what delight did I then sit down under his shadow and how sweet was his fruit to my taste Cant. 2.4 5 3. Such ar never tasted the honey-comb know not its sweetness O! but its a (z) Miserum est fuisse beatum sad thing to have been once happy Ans O! that the world knew and had once tasted the comforts of the holy Ghost I might ask with Eliphaz are the consolations of the Almighty smal and of little account with thee Job 15.11 But alas few are acquainted with and do experimentally know and therefore few value and prize this hidden manna And as for thee O disconsolated Saint though thou hast reason to lay to heart thy loss yet thou shouldst not idol ze thy comfort though spiritual and terminated in God thou should not prefer the gift to the Giver and the tokens and pledges of love to thy beloved his honour work and service 4. Then observe the frame of thy heart diligently and take notice when the Spirit manifests himself and when he withdraweth else 1. thou canst not prize his presence nor thankfully acknowledge his bounty and kindness and thus wilt provoke him to depart if we forget to give God the glory of his mercies if we take no notice of what he hath done to us and if we sacrifice to our own nets its justice with hm to draw in his hand 2. If we do not observe when he goeth away and are not affected with this desolate condition this will provoke him to stay away and to depart further 3. If we observe not when deadness first seizeth upon us and wandring thoughts interrupt Gods service we will not strive against this evil nor seek after a remedy and thus the disease will continually encrease and become the more incurable O! let us not then become secure and negligent let us often look in to our hearts and review our work and let us under the greatest enlargement say with him 1 Chr. 29.14 Who am I that I should be able to offer so willingly all things come of thee and of thine own have we given thee let us then be 1. the more humble 2. the more thankfull least by our pride and ingratitude we provoke him to depart by whom only we have access liberty and strength and without whom none can so much as say seriously and with a believing heart that Christ is Lord Eph. 2.18 2 Cor. 3.5 6 17 18. 1 Cor. 12.3 3. Let no former enlargement in duty make thee go in thy own strength but in all thy approaches to God lean to him who only can strengthen and establish thy goings thy vine will not bring forth fruit unless it lean to this wall Psa 119.116 117. 4. So soon as thou observest any decay of life and activity lay it to heart be humbled for it strive against it and complain to God of it if thou suffer deadness by little and little to creep on it will turn to a habit which will hardly be shaken off principiis obsta remember Solomon he suffered his heart to be stollen away by his strange wives till at length he built high places to the abominations of the heathen yea and some think that he sacrificed to them 1 King 11. The longer thou delayest to return thou wilt depart the further from God but if we did call our selves to an account after every prayer and performance and did judge our selves for every wandring thought for our deadness and negligence in doing the work of the Lord what a notable mean might this through the blessing of God prove for the remedying these evils what we daily observe with a mourning eye we will watch against and will not readily commit but when we forget and do not lay this evil to heart it must continue and may daily grow worse and worse And thus 5. Let us
faint not Gal. 6.9 they that wait upon the Lord they shall mount up with wings as eagles they shall run and not be weary and they shall walk and not faint Isa 40.31 O! then wouldst thou have strength and be kept from fainting wait upon the Lord in the use of the means and though for a short moment the trial continue yet be not discouraged hearken to the exhortation and promise Psa 27.14 Wait on the Lord be of good courage and he shall strengthen thy heart wait I say on the Lord Isa 41.10 fear thou not for I am with thee be not dismaid for I am thy God I will strengthen thee yea I will help thee yea I will uphold thee with the right hand of my righteousness saith the Lord. O! do not then quench the Spirit by thy dejection and negligence do not sit down and mourn when thou art called to work but stir (h) 2 Tim. 1.6 up the grace of God that is in thee blow up the coals there is heat within and the help of the Spirit may be at hand though thou do not discern it the wind bloweth when and where it listeth Joh. 3.8 But we must press this point a little more fully in the following Section Sect. 3. Whether our deadness doth excuse our negligence and whether we should pray when we are unfit and indisposed and what will be the issue and success of those prayers that want life and fervency and which are pestred with wandring thoughts Isa 64.7 There is none that calleth upon thy name that stirreth up himself to take hold of thee c. 2 Cor. 8.12 If there be a willing mind it is accepted according to that a man hath c. WE would not think it worth the while to confute those dreaming Sectaries who plead that we should not draw nigh to God till he send out his Spirit and till we sensibly find some impression from heaven drawing and inviting us to come to the throne but since weak Christians may meet with the like temptations we shall labour briefly to take out of their way that stumbling block and to shew them that their very deadness and indisposition is ground enough for them to draw nigh to the Physitian that they may be healed so far is it from being an obstruction and impediment or a plea for our negligence and omission of duty 1. Because one sin cannot be a plea for another now our deadness and indisposition is our sin and therefore must not be alledged as a reason for our neglect of prayer which is our duty as well as our priviledge 2. This were the ready way to Atheism and to cast behind us all the ordinances of life and to abandon them for ever for if thou be unfit to day and upon that account liest by thou will readily be more unfit to morrow and so from time to time the longer thou stayest away from God the distance will be the greater till at length it become an easie and tolerable burden to continue in that state omission of duty will prove a bad preparation for it but thus thou wilt contract an habit of idleness which thou wilt not easily cast off 3. If thou do not resolve to mock God and slight his work but wilt stir up the little strength thou hast waiting upon the breathings and assistance of his Spirit though thou wert never so weak and indisposed thy oblation coming from a willing mind and according to what thou hast it will be accepted in Christ who pittieth thy weakness and will not reject thy supplication upon the account of thy bewailed infirmities and thou needest not doubt whether such a prayer be more acceptable then no prayer nor ask whether it were better not to pray then to pray no better For it is granted on all hands that the very moral vertues of Pagans were more acceptable then the want of them and that those workers of moral righteousness were less guilty then those other Pagans who omitted them Hence we may well argue from (a) A pari the like that thy performance of duty must be more acceptable then the omission of it especially since there must be some life in thy work if a Saint though weak while there was none in theirs and thou being in Christ through whom thy imperfections will be pardoned and done away 4. The Spirit may draw insensibly he may be present effectively where he is not feelingly he may be stirring up the heart to the duty though thou dost not discern his motion and his help and assistance may be at hand when thou art ready to apprehend he is farthest off and have not the Saints many a time brought a heavy dejected and complaining spirit to the throne and yet have gone away rejoycing and triumphing over their fears and unbelief As the book of Psalms can afford many instances The way of the Lord is strength to the upright Prov. 10.29 The Lord useth to meet them that work righteousness and remember him in their waies Isa 64.5 When we are following our duty and improving the ordinances we lie in Christs way and he will not shut his eyes but will at length pity and heal such weak and impotent ones I may then say unto thee concerning the use of prayer and other ordinances as David did to Solomon in reference to the building of the Temple 1 Chr. 22.16 Arise therefore and be doing and the Lord be with thee 5. Ah! where shall the sick go but to the Physitian What should a troubled spirit do if it may not draw nigh to God for healing comfort and life The Lord commands us to call upon him in the day of trouble and hath promised to hear and deliver us Psa 50.15 and who is he that dare forbid us and threaten wrath while he thus promiseth to pity and show mercy and what trouble is there that is comparable to soul-trouble and what weakness and infirmity is like to a wounded spirit labouring under the fetters bondage captivity under which it hath cast it self by its folly sin and negligence and shall it be to no purpose for such a one to lay out his straits and weakness to God 6. The Lord complaineth when we will not call on him and stir up our selves to lay hold on him Isa 64.4 and will he chide and challenge us when we stir up our hearts to close with him and look up to the throne of mercy (k) Metaphera qua Paulus utitur sumpta est ab igne exiguo vel qui paulatim extingueretur nisi flabellum subiude admovendo lignum novum ingerendo vires resumeret ac flammam proinde meminerimus in usum applicanda esse dona Dei nerubiginem oâ—losa suppressa contrahaut Calvin in loc and do not say thou wantst the Spirit to help thee as if thou durst not go when thou art not sure of his assistance for he hath promised to give his Spirit to them that ask him
many pray as if they prayed not they do not with g Eliah pray in prayer they forget and slight their work even then when they are employed in it they have not a (i) See Part. 1. Chap 4. without the heart there is not a tongue that can speak to God Ibid. pag. 28. tongue to speak they are strucken dumb and speechless (h) Jam. 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while they are before the King or rather they cut out their own tongue and thus bring along with themselves that sad doom and judgment that was inflicted on the unprepared guest Mat. 22.12 after which followed binding hand and foot and casting into outer darkness ver 13. the shadow and first fruits whereof perhaps have already seized also upon thee dumb supplicants usually are deaf blind and lame they have not ears to hear the Word feelingly nor eyes to see Gods face and the light of his countenance nor feet to walk streightly in the wayes of God O! who knoweth how great his misery is But sleeping Jonah feareth no storm Ah! is there such a master as our God is there such a work as his service and is there any reward which may once be laid in the ballance with the immortal crown and is there any danger and loss comparable with the loss of the soul and yet is there any master so served any work so much slighted and any danger so little minded and laid to heart we serve Sathan and our lusts with all our soul and heart and pursue the world with all our might and strength no time too long nor pains too great if thus employed and yet a moment of time and any work or shadow of a duty is too much and too good for God Ah! though we had no religion nor conscience yet if there were but reliques of reason remaining how easily might we be convinced of this desperat folly and madness But alas secure sinners are (k) Thes 3.2 unreasonable and will not hearken to any monitor but whether such hear or not yet not a day nor hour passeth without a warning so often as we see the men of the world busie in their several trades and callings rising up early and travelling all the day with unwearied diligence So oft are we put in mind of our duty and warned to take pains for the one thing necessary if many to day in torment had spent but a little of that time and pains in Gods work and for their souls which they employed in seeking after some perishing trifles they might instead of their prison and chains to day have been in their heavenly mansions enjoying the crown of righteousness Perhaps you will be ready to ask what pains should I take for eternity There is a copy sent from heaven â—ond recorded in the Scriptures but you will say we cannot come that length but shall I then bring you a copy from hell how think you would these misers spend their time if they might enjoy again this day of the Gospel which we undervalue But 3. shall I yet come nearer How do the men of the world labour with what industry activity fervency and seriousness do they seek after the world and didst thou yet thus seek the kingdom of God But shall I yet 4. come nearer to you and entreat that you would make your self your own copy and that ye would now so serve God as formerly ye have served sin and Sathan that I may not add the world nor your lawfull callings in which and for which ye are allowed to employ a considerable part of time diligence and pains but even as ye have served hell and have been labouring to destroy your souls will ye but (l) Admonor fideles nihil magis absurdum esse vel etiam â—urpe ac pudendum quam spiritualem Christi gratiam terrena mauumissione apud ipsos minus valere ut tamen agam vobiscum summa indulgeutia hoc certe possum merito postulare ne frigidius vel negligentius saltem colatis justitiam quam peccata paruistis Calv in Rom. 6.19 thus serve the living Lord and work out your salvation And this is that copy which the Apostle sets before the Romans Rom. 6.19 But alas we are active and wise to what is evil but slow and foolish to what is good we have been swift eagles in the way of sin but creeping worms in the way of God But least weak Saints should be too much discouraged with the imperfections of their prayers and performances as if all their labour were lost and the Lord rather provoked then honoured by their vain oblations it may here be ask't what measure of deadness and when wandring thoughts do nullifie and frustrate our prayers And having spoken a little to that question so far as it concerneth our deadness and want of fervency Part. 2. Chap. 3. Let us now mainly consider it as relating to wandring thoughts For answer then let us 1. remember the distinction of formal or actual and virtual or interpretative attention from Part 2. Pag. 428. Hence 2. there is a twofold distraction in duty one voluntary not resisted regarded nor bewailed another involuntary which notwithstanding our purpose and resolution to guard against it and notwithstanding all our care and endeavours to prevent it yet creepeth on and interrupteth the duty I grant that none but Atheists and gross hypocrits will resolve to give way to wandring thoughts or desire to parly with and entertain these guests while they are speaking to God yet there be too many who (m) Haee similes quaestiones spectant ad doctrinam de voluntario involuntario quam si Dominus voluerit a scholasticorum fecibus purgatam brevi praelo subjiciam interim vid. schol ad 1 2. virtually and by just interpretation may be said to will and desire wandring thoughts should break in while they are speaking to God for according to the principles of moral Philosophy that evil may justly be imputed to us against which we are obliged to watch and strive and yet do not but are careless and negligent Hence We Ans If 1. we resolve against and 2. resist wandring thoughts so soon as we espie them to break in and 3. lament and mourn over our duty when pestred therewith then there is this virtual attention and the distraction is involuntary and therefore albeit so much of the duty must be lost as was spent or rather interrupted by such obtruders yet these shall not be able altogether to frustrate our prayers nor hinder their success what the fowls did devour of Abrahams sacrifice was lost but that loss did not nullifie his sacrifice nor hinder his acceptance after he drove them away Gen. 16.11 But if thou wilt be at no pains to guard thy heart if thou drive not away these fowls when thou seest them fall upon thy sacrifice and dost not lay to heart nor mourn for the loss thou hast sustained thy loss is greater then can
be enough bewailed these ravens have sucked all the marrow and fat out of thy sacrifice and have rendred it a vain and unprofitable oblation those (n) Eccles 10.1 dead flies cause thy ointment send forth a stinking savour They will overspread the whole duty command and captivate the man so that now they will not be repelled and thus they become constant abiding and universal these weeds over-grow and choak the good seed and what crop can be expected and thou willingly entertainest these robbers and evil guests and therefore thou art inexcusable This argument concerning wandring thoughts deserved a larger and more particular disquisition had it not been so fully and judiciously handled by others See Mr. Gurnal loc cit pag. 310. to pag. â—32 Morn Exerc. Serm. 19. Mr. Cobbet Part 3. Chap. 2. Only let us adn as in the like case Part 2. Chap. 3 some few passages from these modern Divines whose words may have weight with such disconsolate ones as are daily mourning under the burden of roving thoughts in holy duties Believe it Christian it is not thine (o) 2 Cor. 12.10 inevitable weakness nor thy (p) Mark 14.38 sensible dulness nor thy (q) Psa 73.21 22. lamented roavings nor thy (r) Gen. 15.11 opposed distractions nor thy (Å¿) 1 Joh. 5.13 mistaken unbelief it is not any nor all these that can shut out thy prayer if thou dost not (t) Psa 66.18 regard iniquity in thy heart Morn Exerc. Serm. 1. If we fail in the manner of our prayer and if it be a total failing if we pray without faith without any faith at all without zeal and the like farewell to the success of such petitions but if it be a partial failing and that failing strived against and prayed against the case is very different by the evangelical allay we do what we desire to do in Gods gracious acceptation our Advocate strikes in with us and begs his Father to regard the matter and not the manner of our prayers Mr. Newton on Joh. 17.24 pag. 499. Believers prayers pass a refining before they come into Gods hands did he indeed read them with their impertinencies and take our blotted coppy out of our hand we could not fear too much what the issue might be but they come under the correctors hand our Lord Jesus hath the inspecti-of them who sets right all our broken requests and misplaced petitions he washes out our blots with his own blood his mediation is the fine searse through which our prayers are boulted and all that is course and heterogeneal he severes from the pure what is of his own Spirits breathihg he presents and what our fleshly part added he hides that it shall not prejudice us or our prayers This was the sweet Gospel-truth wrapt up in the Priests bearing the sin of the holy offerings Exod. 28.38 Mr. Gurnal loc cit pag. 330. I have the rather added these testimonies because though it be too ordinary for the most part of titular Christians not to regard what they offer to the Lord though they come in their pollution and offer a corrupt thing to the great King yet their heart never smites them they rest in the work done not caring how it be done though the fowls come down upon their sacrifice and eat it up yet they will not be at the pains to drive them away nor do they lay their loss to heart nor mourn for it but though it be thus with the multitude yet the generation of the righteous will take heed what they offer to the Lord they know that their is no road more infested with thieves then that which is between heaven and earth and therefore when they pass that way they put on the whole armour of God imploring the conduct of the spirit and a convoy from heaven to guard them thither that they may with success carry on that precious traffick and they will follow their dull hearts as closely all the while as a Carrier will do the unruly Horse fearing least if for one moment they should not attend and drive their heart should stand still or start aside and yet notwithstanding all their care and diligence their hearts will mis-give them and those cheaters and robbers will draw on a parly and get advantage of them for the flesh will lust against the spirit so that they cannot do what and as they would Gal. 5.17 The law in the members will war against the law of the mind bringing us into captivity to the law of sin so that though to will be present with us yet how to perform we find not and thus the good that we would we do not but the evil that we would not that we do as the holy Apostle complained and lamenteth and where is the Saint on earth that may not take up the same complaint even when he is most spiritual and best employed in meditation prayer c Rom. 7.15 18 19 21 22 23 24. Though carnal hearts do not value a communion with God yet who knows what a sad affliction it is to the children of God to have their fellowship with him thus interrupted I verily believe saith (u) Mr. Burroughs gosp worsh pag. 281. a late Divine there are many that have already good assurance of Gods love in Christ that if God should speak to them as he spake to Solomon bidding him ask what he should give him who for themselves would put up this petition Oh! Lord that I may be delivered from a wandring spirit in holy duties and especially in the duty of prayer that I may thereby come to enjoy a more holy communion with thy self then ever yet I have enjoyed and such would account this to be a greater mercy then if God should give them to be Kings or Queens over the whole world O Christian is thy deadness and wandring thoughts thus thy burden and is it the great desire of thy soul to be rid of them and art thou striving and endeavouring against them I might tell you those glad tidings which one tendered to his friend in the like case who seing him oppressed with such distempers under such sad complaints came cheerfully to him said I can tel you good news the best that ever you heard viz. as soon as ever you are in heaven you shall serve Christ without interruption and weariness which words saith (x) Thomas Shiphard in a letter from new England pag mihi 39. my Author well thought on revived the man Though the Lord will not utterly y drive out these Canaanites out of the land that they may be for our trial exercise and humiliation yet it is through our fault and negligence if they be not brought under the yoke and are not already become tributaries (z) Judg. 3.4 and ere it be long the victory shall be compleat and they shall no more molest any true Israelite ah why should the Saints be too much discouraged they will not stay long in
this wilderness and if they were once come home they will meet with no moe trials nor temptations we might here apply the word spoken in reference to the various dispensations and difficulties the Israelits met with in the wilderness Deut. 8.16 After the Lord hath for a short while proven and humbled us by this and other trials he will at the latter end do us good and fully compleat our happiness And so much briefly concerning those material and weighty cases propounded in the entry and which deserved a further prosecution and we shall now only in a word speak to two or three moe and 1. it may be ask't whether we may be too spiritual and too much enlarged in prayer Ans This question might seem superfluous if not ridiculous had not some of the popish zelots in their mystical theology exceeded all bounds so far as to fall into gross euthusiasme albeit their way and profession otherwise seemeth to be so far distant from and opposit unto such a dream for since they limit the Spirit to the Popes chair who could imagine that they could give way to this licentious liberty and since they plead so much for lip-devotion without heat and life who would think that they should plead for such enthusiastick raptures yea and not only to own and maintain exstasies and extraordinary elevations of the soul for who (z) Vid. Thom. 2.2 quaest 175 scholast in loc Rainer pantheol § de raptu among them comes not this length but some of them also are so bold as to affirm that in prayer and spiritual contemplation there may be such a rapture and exstasie as that not only the outward but also the inward senses and imagination may be suspended from all vital operation and during that exercise become incapable of any motion and action yea and that the soul may be so much affected with and drowned in that heavenly contemplation as that all the acts both of the mind and will are suspended and cease thus the father of their mystical theology the supposititious (a) Dionys de myst theol cap. 1. Dionysius Jo. (b) Jo. Thaulerus institut cap. 12. Thaulerus and others do seem to teach and thus they are interpreted by their (c) Vid. Suar. de virt stat lib. 2. cap. 12. fellows but (d) Bonav 2. tom opus de myst theol prope finem Bonaventure and others (e) Apud Gerson alphah 66 lit O admit an act of the will without the enocurrence of the mind or understanding We will not digress to compare and examine the several tenets of those mysterious Divines only as to what concerns the present question while they affirm that in prayer and meditation the soul may be so elevated as that neither the will nor mind elicit any act we can pass no fitter verdict upon that opinion then (f) Dionys de div nom cap. 7. vocat singularem ac mystieam sapientiam stultam irrationabilem amentem I know the popish Doctors put a mysterious gloss on these words and I will not say beyond the Authors scope yet contrary to the property of the words which we have retained Dionysius did on their mystical wisdom calling it foolish mad and unreasonable For what can be more ridiculous then to affirm that we may meditate and yet minde and think upon nothing and that we can pray and yet desire and ask nothing For prayer as hath been shown Part 1. Ch. 4. essentially consisteth in the act of the will as meditation in the act of the mind and therefore when those acts are removed those exercises cannot be performed and it must be a strange kind of elevation and enlargement of the soul when all it's actions and operations are suspended this must rather be a lethargy sleep or swound of the soul then a perfection and elevation of it But enough of this childish dream And now in answer to the question thou needst not fear O Christian lest thou be too much enlarged in any Ordinance it is but a little the best are capable of here it is but as it were a tasting before the full meal when we shall sit (g) Mat. 8.11 down at the table with Abraham Isaac and Jacob in the Kingdom of heaven but all of us have reason to be humbled for our deadness and want of zeal even then when we are most lively and most enlarged And alas how often do we bring cold hearts to the Throne and carry them away again without any heat sense or tenderness Who can say with holy Bernard Nunquam (h) Bernard Epist 116. abs te absque te recedo I will never go away from thee without thee without some heavenly and heart-melting impression Who of us can say with that old man of whom it is reported that he alwayes came from the Throne with these words O (i) Claudimini oculi mei claudimini nihil enim pulchrius videbitis c. eyes be ye shut be ye shut for ye shall never look upon a more sweet and lovely object then the light of Gods countenance which I have now seen Ah! who can sufficiently bewail our deadness and want of zeal and activity in the work of the Lord but because we are dead we lay not this evil to heart And yet sometimes there may be a flash of life and something looking like the breathing of the spirit which is not of a heavenly descent for Sathan (k) See Part 1. Cha. 9. pag. 369. transforming himself into an Angel of light may cast in some holy motion and follow it with some quickening meditation of purpose to divert and cheat us of the present duty and therefore we would here take notice of Bernards advice concerning our singing of Psalms as having as well place in our praying to God as in our praising of him O! saith this (l) Nihil aliud dum psallitis prater id quod psallitis câ—giteâ—is nec solas dico â—itandas esse cogitationes vanas otiosas sed vitanda sunt illa quas c Salubria sunt sed minime illa salubriter inter Psallendum revilvitis Spiritus enim Sanctus illa hora gratum non recipit quicquid aliud quam debes neglecto eo quod debeâ— obtâ—leris Bern. serm 47. super Cantic reverend Ancient do not then only shun idle and vain thoughts but beware lest ye think of those things which ye have read or which ye have heard from the Pulpit for though those things be good and precious yet they are unseasonable while ye are otherwise imployed and the spirit then will not accept of any thing that is impertinent to the present work and duty Yet I would not be so severe as alwayes to limit the Saints in their private devotion albeit a Minister or whosoever is as it were the mouth of others must look to the present work and follow it for the good of those who joyn in the duty but
if in private we meet with any notable and eminent irradiation and impulse towards any spiritual object I know no reason why we should choak such a motion unless we be straitned by time so that if we give way to it we must neglect the main duty which we intended to go about and which our exigence doth especially call for and in such a case we may see Sathans hand in it and we should beware of his wiles But if we can espy none of his designes we may a little follow that quickning meditation and again return to our work happily with more life and activity It will be found no heterogenious mixture thus to joyn meditation with prayer nor any culpable intermission and interruption of duty to make one thus bring supply and provision for another the book of the Psalms affordeth so many instances that we may think this to have been Davids usual practice A second question may be this Whether honest supplicants use to be more enlarged in publick or in private prayer Ans The winde bloweth where and as it listeth Joh. 3.8 the influence of the spirit is arbitrary both as to the seasons when and the means whereby it is conveyed hence not only are some more enlarged in publick and others in private but also one and the same believer may at one time be more fervent and importunat the one way and at another time the other way and each of these Ordinances have their proper and several advantages For first in publick the gifts of the speaker and his affectionat moving and pithy words and maner of expression as also the reverence and zeal of others joyning in the duty may be very helpfull and instrumental in stirring up the affections and then in private there is 1. more liberty in dealing with our own hearts and rousing them up by some awakning meditation and 2. greater freedom in laying out our condition and expressing our desires before the Lord 3. the whole frame of the duty more condescending and suteable to our disposition and exigence 4. fewer distractions c. You will say it is commonly made by practical Divines a mark of hypocrisie to be more enlarged in publick then in private Ans That mark is especially to be understood of the speaker and that 1. when it is alwayes so and when all his enlargement is in publick and thus 2. when the motives and end is selfish and carnal as respect from and the applause of men c. But otherwise both speaker and hearer may meet with more then ordinary enlargement by the blessing of the Lord upon the publick Ordinance A third question may be this Whether it be a mercy to have our prayers answered and to receive the particulars we ask when we are cold and formal in prayer and careless and negligent in our walk and conversation Ans We may judge by the event for such a dispensation may either 1. flow from wrath not pure for we do not now speak of the success and prosperity of the wicked but paternal penal by way of castigation yea and in some respect judicial for thus for a while they are lulled asleep and are ready to rest in that state and to be satisfied with such empty performances because they are accompanied with success and as Apostat Israel while in prosperity said of their enjoyments These are my rewards which my lovers have given me Hos 2.12 So the Saints themselves in a fit of distemper and while under desertion may think such a dispensation to be a fruit and evidence of love whileas it were better for them to have their way hedged up with thorns that they might go and return to their former love zeal and diligence Hos 2.6 7. These outward things cannot (m) Est honum quod faciat bonum est boâ—um undo facias bonum habes ergo aurum bonum est habes non unde fis bonus sed unde facias bonum August de verb. doos serm 5 make us good and happy and therefore only are good and become blessings indeed when they are improven aright and then only are given in love when with the blessing and grace to use them to a right end Or 2. such a dispensation may flow from love and that as it may be an evidence of God's patience forbearance and tender bowels which will not be straitned nor overcome by our ingratitude and manifold failings So also that it may prove a mean to humble us and melt our hearts when we consider and compare our wayes with the Lords dealing towards us and when we see how unequal our wayes have been and what a base requittal we have made to him for his bounty and tender mercies thus the Lord established his Covenant and dealt kindly with Israel that they might remember and be confounded and never open their mouth any more because of their shame when they should see his kindness and tender bowels towards them Ezek. 16.60 61 62 63. CHAP. III. Whether we may pray for any evil either of sin or suffering Psal 119.71 It is good for me that I have been afflicted that I might learn thy Statutes Rom. 3.8 As we be slanderously reported and as some affirm that we say let us do evil that good may come whose damnation is just HAving (a) Part. 1. Ch. 7. Sect. 2 shown that the object of the promises and of our prayers is very ample and large extending to every thing that is good either for life or godliness we b promised to enquire here whether any evil either of sin or suffering were included in the promise and might be desired and prayed for And I think none will deny that every evil as such and absolutely considered is an object of hatred and aversation and an object of the threatnings and so not of the promises and therefore a fit material for deprecation and imprecation but not for prayer and supplication And on the other hand I hope it will not be denied that as to evil of affliction we may pray for it 1. conditionally thus If my heart be so stubborn and hard that nothing will break it but the rod if mercies will but harden my heart and prove fewel to feed my lusts Lord rather let me have the rod then a hard heart and let me rather want mercies and such and such creature-enjoyments which is a sort of rod and may be a very grievous affliction then they should prove weapons of unrighteousness And thus 2. we may pray for such an evil comparatively for with the former supposition there was a sort of comparison and we may say Lord rather let me suffer then sin against thee let me rather lye under any rod and affliction then under thy wrath for ever and with the Emperour (c) Hic non in illo seculo Cluver hist in Maurit pag. 407. Mauritius choose to suffer rather here then in the life to come nay and of temporal evils we may thus choose the
less Nam licet ex duobus malis culpa neutrum paenae tamen minimum est eligendum All the controversie then seems to stand in this Whether we may pray for any evil either of sin or suffering for to one of those two heads may every evil be referred relatively and in reference to some good and necessary end That though neither of these two be good and desirable of themselves yet since God by them and from them may bring good to us and may make them means to humble us and to cause us walk more circumspectly may we not desire and pray for them in so far as they may be subservient to such an end Ans We needed not have moved such a question were it not that some weak Saints upon a mistake may be ready to pray thus for some rod or affliction and that the great school-man (d) Non est intrinsece malum petere hujusmodi mala vel sibi vel aliis nam haec mala erunt simpliciter bona si honesta ratione propter finem simpliiâ—ter bonum appetantur Fatetur tamen hunc mâ—dum orandi fortasse non esse omnibus consulendum cum ipso Paulus ter Dominum rogaveritue stimulo carnis affligeretur Suar. loc cit lib. 1. cap. 19. Suarez affirmeth that we may desire and ask thus not only evils of suffering both to our selves and others but also temptations As for his arguments they deserve no reply and he makes it his work neither to prove nor vindicat but to explain and illustrat this his assertion But for establishing a right directory of prayer and for preventing a mistake of the weaker we shall 1. bring some arguments for confirmation and then 2. answer such objections as we conceived might readily occur or become an occasion of errour and because the main question will be concerning afflictions for few or none I think will be so impudent as to affirm that we should desire or pray for strength to sin albeit Suarez doth mention temptations to sin amongst those evils he affirmeth we may pray for and speaks of Pauls temptation 2 Cor. 12. as a thing he might have desired therefore we shall speak at greater length of suffering and affliction and only add a word concerning sin and temptations to sin Arg. 1 First As for reasons 1. that which we may deprecat and pray against that can be no fit material and object of prayer but we may deprecat rods and afflictions and pray according to that perfect pattern Mat. 6.13 that we may be (e) How we may and should deprecat evils both of fin and suffering See Mr. Gurnal loc cis pag. 491. seq delivered from evil of whatsoever nature whether of sin or suffering and our Lord Jesus who knew well what to ask what to deprecat not only thus teacheth us by his doctrine and that copy he hath left us but also by his example to deprecat the cup of suffering and affliction Mat. 26.39 I deny not that the Lord can and often doth sanctifie the furnace to his children but they themselves must not choose nor cast themselves into that furnace but if the Lord determine their particular trial and call them in his wise providence to encounter it they should not faint nor repine but should submit to the dispensation and look up to God for the right and sanctified use of it and for some good of and fruit by the trial but that not being the proper and inseparable effect of the rod and the Lord being able by mercies to work the same yea and without any outward dispensation by the immediat operation of the Spirit on the heart why should we make choice of such a rough and troublesom way and take a bitter potion and draw blood when pleasant cordials will do the turn Hence Arg. 2 2. That which is of it self bitter and evil and frequently accompanied with a bad effect and driveth the soul farther from God and to take wicked and desperat courses that cannot be an object of a regular and reasonable desire and as it must flow from inconsideratness So it would appear to take its rise from our pride and a conceit of our own strength to improve the rod aright and to make a better use of it then others who have miscarried under it but humble and considerat Christians would remember how the rod made that King immediatly after his sackcloth 2 King 6.30 to fall upon this desperat conclusion ver 33. this evil is of the Lord what should I wait for the Lord any longer How it sent Saul once (f) 1 Sam. â—0 9.10 among the Prophets to the witch at Endor and at length made him fall upon his own sword 1 Sam. 28.8 1 Sam. 31.4 And how often it made the people of Israel in the wilderness to murmur and rebel against the Lord nay as many rods and tryals as they were exercised with so often did they miscarry and provoke the Lord. Arg. 3 3. Arg. 3. For with-holding and removing of which we should praise and give thanks to God that we may not desire and pray for but it is our duty to praise God for with-holding deserved judgments and keeping our (g) Job 5.24 tabernacle in peace and accordingly the Saints from time to time have made conscience to perform this duty and it is a provoking sin not to acknowledge his bounty nor ascribe to him the praise of these outward mercies and for which he is often provoked to remove them in wrath Hence Arg. 4 4. That which is a token of divine displeasure and of it self the bitter fruit of sin ought not be made the object of our desire and prayer but rods and afflictions are such and do call us to fasting and mourning and to run to the Lord by fervent prayer entreating that he would remove those tokens of his wrath according to the exhortation Psa 50.15 Jam. 5.13 c. And when the Saints remember their former enjoyments Job chap. 29. they look upon them as great mercies and their present affliction as a sore and sad tryal and oh saith Job that I were as in moneths past as in the dayes when God preserved me c. 5. That which we may not procure nor bring on but on the contrary should labour and strive against and use all lawfull means for with-holding when it 's feared and removing when it 's felt Arg 5 and causeth (h) I think few will joyn with Mr Collings in his cordials Part 2. Serm. 11. where he seemeth to candemn all disquietment of spirit all sorrow and trouble for external and temporal things as sinfull unless by sorrow he understand the excess and distemper of that affection which was acted by Christ purely and without sin Mat. 26.38 as for his reason viz. that our nature is so corrupt that we cannot act such a sorrow but we shall sin If it were concludent here it would as well conclude the acting of
all the other affections of the soul to be sinfull and that they should be abandoned but we would rather think with this Author Serm 2 Pag 16 that beleevers must not be stocks altogether senceless of Gods judgments and dispensations towards them As for these sinfull grounds and effects of this sorrow which be mentioneth Page 141 142 144. these may and should be guarded against But why doth he not as well condemn all fear as sinfull there will be found to be parity of reason here and yet he pleads for such a kind of fear as not being sinfull See Serm 2. sorrow that we may not desire and pray for we (i) Quomodo Paulus desideraverit mortem quam sibi inferre non liciut statim videbimus must not set our hands a work against our heart and tongue nor make our prayers and endeavours to be at such variance and contrariety but we may not procure afflictions nor cast our selves in the furnace but should use the means for keeping us from and bringing our feet out of the fetters the law of God and nature obligeth us to the duty of self-defence and preservation from such evils we will not rashly condemn the practice of holy men of old those eminent Martyrs who in the time of persecution did offer themselves to the flames not knowing but they might have been stirred up by an heroick and extraordinary impulse the Lord intending to make their ashes the seed of the Church for as their courage and zeal did strengthen their brethren and encourage them to stand So it invited strangers to come and embrace the faith but their practice is no warrand to others not being in the like case nor so moved and strengthened to follow their foot steps and even among them some by their fall did leave us a warning to mind our own frailty and not to be rash in running upon trials without a call least our courage fail us while we are in the waters And thus though the great Physician can extract honey out of the sowrest herbs and make the most bitter pills medicinal and healthfull to us yet we are not licenciat to take and prescribe to our selves such a remedy as nature first and last sinless and corrupt abhorreth such a course and diet So the Lord whose commands are equal and full of condescension hath not made that an object of our choice and desire neither will he prescribe a bitter potion when cordials are more pertinent he k doth not afflict willingly and there is no time when we can say that the rod would do us more good then mercies and therefore we must never take upon us to determine and to prescribe to our selves that which the only Physician of souls hath reserved in his own hand but supposing his appointment and while in his holy providence he calleth us to suffer we are commanded to submit and patiently bear the chastisement of the Lord to hearken to the voice of the rod and to improve it as our talent but thus it is not made an object of love and desire but is left to be the matter and an occasion to exercise our patience submission and faith and thus while we are in the furnace we should pray for the sanctified use of it and before we be called to the trial we should prepare for it and pray that the Lord would fit us for and do us good by every rod and trial he purposeth to exercise us with and would make these as well as our mercies contribute for and all work together for our good according to that word Rom. 8.28 Obj. 1. What God promiseth that we may pray for but the Lord promised to hedge up the way of his ancient people with thorns and by cross dispensations to drive them in to their first husband Hos 2.6 7. This is clear saith a late Author from Psa 89.31 32. where in the midst of the promises that of visiting their iniquities with rods is put in the bosome and if it were believed that crosses were the accomplishment of the promises it would help a Christian to much humble submission and holiness under the cross Ans In both these Scriptures as frequently elsewhere threatnings are mixed with promises and both may well be said to belong to the covenant the promises as its object yea rather as its integral parts and the threatnings as the hedge to keep us within the bounds of the covenant and as a cord though sharp to draw us back when we step aside and do not perform the conditions to which the promises are annexed and thus both threatnings and rods which are the execution of threatnings to the Saints may be called evangelical as proceeding from the same fountain from which the promises do flow and having a like gracious event and effect afflictions to them loss as it were their nature and name and though in themselves they stil continue to be bitter and evil yet to them they prove good they are fatherly chastisements and medicinal corrosives and still the object of the threatning though as to the sanctified use of them and the good reaped by them they may fall under a promise indirectly in obliquo But thus not the rod it self but the fruit of it is the proper object of the promise and this may be desired and prayed for You will say that the Saints are afflicted in faithfulness Psa 119.75 and therefore their crosses must be an accomplishment of some promise Ans Fidelity and faithfulness appeareth as well in accomplishing threatnings as promises and thus the Psalmist in the words cited explaineth their scope while he saith I know O Lord that thy judgments are right viz. according to thy righteous threatnings and thus he justifieth the Lord in all the evil afflictions and trials he had met with 2. Obj. What is good may be desired and may be the object of the promise but afflictions were good to David for saith he It is good for me that I have been afflicted ver 71. and gives his reason ver 67. and 71. before I was afflicted I went astray but now c. And we may here again argue thus That which is matter of praise to God because he hath done it may be a fit material of our prayers to him and we may desire that he would do it but if we view that context we will find the Psalmist there collecting and gathering together motives and grounds of praise and he reckoneth his afflictions as not the least Ans The Prophet calls not his afflictions good they being of themselves evil and bitter and for removing of which he prayed most frequently and fervently and praised God when and because he removed them but he saith that it was good for him that he was afflicted thus pointing out the sanctified use and fruit of the rod for which he had reason to praise God yea and now all things being considered it was better for him that he was afflicted then if he had
into temptation nova haeresis nimium perniciosa inquit tempestas surgere inimicorum gratiae Christi caepit qui nobis etiam dominicam orari onem impiis disputationibus conantur auferre c vid. loc hinc epistolae etiam subscribunt patres Concil Milevitani vid. etiam epist 94. testimony which a Castro citeth from Austin to prove this to have been Pelagius opinion doth say no more but that his doctrine did destroy the necessity of prayer But though there be few or none who have the forehead to avouch such an atheistical tenet yet alas it is practically owned by too many and multitudes of orthodox professors are pestred with this heresie for all such as restrain prayer and make no conscience to call upon God do in effect and in Gods esteem joyn with those Atheists who said it is vain to serve God and what should it profit us to pray to him Mal. 3.14 Job 21.15 Having thus spoken a little to these two extreams now come we to enquire more narrowly after the meaning and genuine sense of the former exhortations and to satisfie the case propounded and 1. some (r) Apud Salmeron com in evang tom 7 tract 31. in parab affirm that the scope of these words is to perswade us to be liberal to the poor that they may alwaies pray for us that by their prayers procured by our liberality and almes we may be said to pray alwaies But 1. many have not whereupon to bestow so liberally to the poor 2. neither do the poor alwaies pray for their berefactors 3. if we speak of our ordinary beggers their lip-devotion and mock-mock-prayers is a grievous provocation and a profanation of the holy name of God 4. we may not substitute a suffragan in the exercises of religion nor think that their actions shall be reckoned to us while we do not concur and act with them whatever profit may redound to us by the prayers of others yet this doth not liberate us of any (Å¿) Or for any time so that then we may abstain because others are employed for us paâ—t of our duty to pray for our selves the command to pray as the other commands and exhortations in the Word is personal and concerneth every particular man and woman it s a popish trick to substitute deputs in the matters of God such as will intrust their salvation to the care and diligence of others would take heed least as others work for them So they be crowned for them every one without exception of whatsoever rank or degree must (t) Our work is the way in which we must walk to heaven but not our money as Papists dream whereby we may purchase a possession there work out his own salvatton Phil. 2.12 2. (u) Apud Salmer loc cit pag. 194. Others think that they may be said to pray alwaies who have resigned themselves to God and refer all their actions to his glory who hearken to the exhortation 1 Cor. 10.31 and who endeavour in all their waies to approve themselves to God and whether they eat or drink or whatsoever they do to do all to the glory of God but this being so far sought and so impertinent for clearing the present difficulty it deserveth no refutation especially since it is so general and no more concerneth prayer then any other performance A third conjecture much like to the former is that he (x) Non desinit orare qui non definit benefacere leaveth not off to pray who constantly doth well This is an old saying and brought by many for loosing the present knot the most ancient writer of those I have known thus to interpret those Scriptures is the famous (y) Aug. loc infra cit Austin and he who wrote (z) Gloss ord in Luk. 18 1. 1 Thes 5.17 the old gloss whom the (a) We should pray alwaies by faith hope and charity and by working the things that he acceptable to God Rhemist on Luk. 18.1 vid. etiam Aug. epist 121. cap. 9. Beda in Luc. 18. Rhemists and several other popish commentators do follow But thus faith is confounded with other duties and the scope and sense of the words grossy (b) Sed quamvis non incpte dici possent operâ— hona genus quoddam orationis quoniam Deum ad misericordiam provocants quemadmodum mala opera clamaent a à Deum iram ac furorem ejus accendunt tamen hoc non proprie Dominum voluisse cum ait oportet sempet orare perspicuum est c. Bellat loc cit cop 9. mistaken which do clearly hold out and recommend to us the practice of a particular duty A fourth opinion much lik the former is that of the venerable as they call him Beda (c) Beda in Luk. 18.1 dicendum est omn is quae justus ecundum Deum gerit dicit ad orationem esse reputanda who thinks that we may be said to pray alwaies when all our actings may be reckoned unto prayer that is as I apprehend when all we do prepareth and fitteth us for prayer and when we exercise our selves in other spiritual performances for that very purpose that we may be the more enabled to pray But though we grant that there is a connexion among spiritual exercises so that one may fit and prepare for another yet there is a difference and separation and we may be employed in one when we do not mind another and as other spiritual performances may be helps to prayer So prayer may prepare the heart for going about them and yet we cannot be said to perform them when we are praying and wherefore should we be said more to pray when we are employed in them and the words do manifestly speak of prayer as contradistinguished from other duties A fifth conjecture is that of the learned (c) Manet namque virtus hujus desiderii in omnibus quae ex charitate facimus Jo. de Thabiâ— in voc orare vid. etiam Tho. 2.2 quaest 83. art 14. Austine who thinketh that we should alwaies pray because we should alwaies desire eternal life its true the desire of the soul is the life of prayer and that Christians (d) Sine intermissione orare quid est aliud quam beatam vitam ab eo qui cam selus dare potest sine intermissione desiderare semper ergo hanc a Domino desideremus oremus semper August epist 2 21. cap. 9. ven Beda in collect ex Aug. in epist 1. ad Thes 5.17 continuum desiderium continua oratio quicquid aliud agris si desideras illud sabbatum non intermittis orare frigus charitatis silentium cordis est flagrantia charitatis clamor cordis est virtually habitually and as to the general bent and main inclination of the heart may be said alwaies to desire eternal life but it is as impossible at all times actually to desire eternal life as alwaies to pray and expresly direct
that desire to God But 6. that opinion I find to be most common among popish (e) Beda in Luc. 18.1 Alf. a Castro loc cit Salmeron loc cit gloss ord Lyra and the Remists on Luk. 18.1 Rainerius in voc oratio cap. 7. Lessius de justitia jure lib. 2. cap. 37. sect 43. ali◠passim writers is that he may be said to pray alwaies who prayeth in the canonical hours appointed by the Doctors of the Roman Church we will not now digress to speak of their divine office as they call it and canonical hours in which the (f) Viz. tom 2. de virt stat rel lib. 1. great Suarez hath employed almost a whole book and though Bellarmine speak to that head in some few Chapters yet he sends (g) Bell. de bonis ope◠in partic lib. 1. cap. 11. his reader to one Marcellus Francolinus who as he reporteth hath written a large volume upon that subject but I would ask where Christ or his Apostles did prescribe these canonical hours or whether these were known when Christians at first were commanded to pray alwaies yet if that interpretation were purged of the popish leaven and superstition applying the general particle alwaies to all fit seasons and occasions or as their (h) Cajet in Luk. 18.1 in 1 Thess 5.17 Cajetan speaketh horis congruis it may help to clear the meaning of the exhortation and may be acknowledged to be one branch or part thereof as shall appear Thus we have seen what others have said to little purpose we now come to give the true and full sense of the exhortation to pray alwaies and to answer the propounded question in the following particulars Concl. 1. Albeit we do not joyn with those Divines who think the full importance of that exhortation to be that we should constantly maintain a praying disposition and alwaies be in a readiness and fitness to be employed in that necessary exercise yet we grant that this habitual frame of heart and spiritual disposition is supposed by that exhortation so that 1. we cannot alwaies obey it unless we alwaies be thus in readiness For if at any time the heart be out of tune the occasion and season of prayer may offer and then we are unfit to seek Gods face what this disposition doth import how necessary it is and how it may be maintained see Part 2. Chap. 1. But you will say may we not pray though we be unfit and indisposed Ans It is notwithstanding our unfitness yet our duty and we must be doing though then we cannot pray that is we cannot pray to purpose and successefully unless the Lord pity us and in mercy remove those fetters we have wreathed about our neck though then we deny not the necessity of such a praying disposition yet the words do clearly point out the act ond exercise of this duty and the following words ver 19. quench not the Spirit do rather hold out that point for there as Diodati observeth there is a similitude taken from the fire of the altar which was to be kept continually alive and burning and thus we should not suffer through our rebellion impurity ingratitude negligence or contempt the gift of the Spirit of grace to depart or be abolished in us but should preserve it nourish it and make use of it Concl. 2. This exhortation doth clearly answer the question when we may pray assuring us that there is no time in which we are not allowed and when we may not acceptably call upon God and thus Exod. 20.9 the Lord saith six daies shalt thou labour and that ruler Luk. 13.14 faithfully repeateth though he mis-applieth these words while he saith there be six daies in which men (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to work You see here the word of a (k) Yet Cajetan thinketh that these words belong not to the command for saith he non praecipitur u◠sex diebus homo operetur sed quod septimo quiescat Cajet in Exod. 20.9 Non omnia inquit Aquinas quaecontinentur in lege tinduntur per modum praecepti Thom. 2.2 quaest 186. art 9. command and a necessity mentioned and yet they import no more but an allowance and liberty as if it had been said you are permitted and allowed to work and labour in any part of the six daies but there is no obligation laid upon you to imploy all that time in the works of your calling for you must eat drink sleep and may also spend some time in lawfull recreations and ye must serve God and set some of that time apart to seek his face though as to the hour or particular circumstance ye be not determined but may use your liberty So while we are commanded to pray alwaies thereby is clearly implied that there is no time in which we are not permitted and allowed to pray and draw nigh the King his door stands alwaies open and we may enter in and present our supplications to him and this as I conceive is a part of what these words hold forth though not all nor the main Concl. 3. To pray alwaies importeth assiduity and frequency in prayer we cannot be said to do alwaies what we do not often but there is nothing more ordinary with all sorts of people and in all languagues then to express frequency by such a note of universality so we use to say that a child who often eateth is alwaies eating that a diligent student is alwaies at his book and a laborious trades-man is alwaies busie at his work c. And the places of Scripture in which the particle alwaies doth import frequency are so many and obvious that it were to no purpose to stay on citations only let us offer some few instances in the subject-matter and where the Saints are said to pray alwaies and to ask such and such a particular without ceasing whereas it is evident from the very context that they did not could not without intermission continue in that exercise though ordinarily and frequently they did so thus Act. 10.2 it s said that Cornelius prayed (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alway and yet he was a centurion and must needs have been much employed in military affairs thus also Paul professeth that he prayed for the Corinthians (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies or without ceasing 1 Cor. 1.4 and alwaies (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Colossians Col. 1.3 and (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies for the Thessalonians 1 Thes 1.2 and 2 Thes 1.11 and p alwaies for the Romans Rom. 1.9 thus also the Apostle Peter protesteth that he will put those Christians to whom he wrote q alwaies in remembrance of those things which he had then mentioned 2 Pet. 1.12 And will any be so absurd as to imagine that the Apostle did nothing else but continually inculcat and repeat those things to them but he tells them that he would often and frequently thus
work and motions of his Spirit O! then when ever thou meetest with any new mercy and if thy former enjoyments be continued especially in the day of trial or if thou meet with any stroke and art in any strait danger or difficulty or if the Lord make thee hear a voice within though there were no new occurrence yet if the Lord speak to thy heart and say to thee O! it were fit now to draw nigh to God if thy conscience which is Gods depute challenge thee for thy unkindness and invite thee to the throne c. in these and such like occasions thou art obliged in a special manner to (f) Ps 27.8 seek Gods face but yet it s not enough to improve these special seasons but though no new occasion or special invitation were offered yet 1. because of the hazard we alwaies stand in from Sathan our lusts and an alluring and bewitching world 2. because of our old and from day to day a new contracted guiltiness 3. because of the continual need we stand in of a new supply of grace for doing our duty 4. because of the many mercies both spiritual and temporal which we enjoy and 5. least by our negligence and distance from the Spirit of life deadness and indisposition creep on c. Whensoever we meet with any time of solitariness and are taken off from business and out of the croud of worldly entanglments that is a fit season for conversing with God and trading with heaven such a secret trade may prove very advantagious and soul-enriching when the King is held in the galleries that is a time for delights Cant. 7.5 6. O! what liberty and spiritual fredom will the soul use and express and what boldness and importunity and what heart-ravishing impressions will it find in a secret communion with its beloved O! the sweetness and satisfaction the soul enjoyeth in those secret walks and turns with the King in the galleries yea and the King himself is pleased to express his delight in the secret voices of the spouse rise up my love my fair one and come away as it were out of the croud of the world and let us go apart O my dove that art in the clefts of the rock in the secret places of the stairs let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely Cant. 2.13 14. It s true the voice of the beloved is sweet where ever it s heard in the market place in the concourse and publick assemblies thou mayest expect to meet with some discoveries of him there thou mayest behold much of his glory and beauty Psa 27.4 Psa 63.2 c. And we will not now make a comparison between publick and private ordinances but if all thy religion consist in publick performances it s an evidence thou never yet reaped the fruit of any publick ordinance for that would drive thee into thy closet and make thee more frequent and fervent in thy private adresses where thou mayest be (g) Isa 25.6 feasted with fat things full of marrow and wines on the lees well refined but if thou neglect a secret communion with God no wonder though leanness be upon thy soul But you will say how often should we thus draw nigh to God Ans The case it self if duly pondred might prevent and exclude such a question 1. because it speaketh of our occasional adresses to God and occasions being so variable there can be as to them no determination 2. because this part of the question is opposit to the former which did hold out a constant course and therefore here we can only in the general say that frequency is required but will not limite any Christian to a set and determinat number But since there is here a great latitude we would consider what should be our measure as those whom the Lord hath freed from the drudgery employments of the world have much more time to spare then ordinary trades-men and labourers So they must one day answer for that precious talent of time how it hath been employed And thus if we improve every season of prayer whether set or occasional if we pray at all occasions and so oft as we have opportunity we pray continually and without ceasing because we omit no season or opportunity of doing yea if any one sort of seasons were observed that might be ground enough for such an expression and 1. as to the set and ordinary season thus Mephibosheth is said to eat bread at Davids table alwaies 2 Sam. 9.7 10. And Jehoiachin to eat continually before the King of Babylon 2 King 25.29 Mephibosheth and Jehoiachin are said to eat alway and continually where they did eat ordinarily and at the usual time of eating And thus also in a case much like to the present Exod. 29.42 the daily sacrifice is called a continuall burnt offering and thus the learned (h) Quum Dominus dixerit oportet semper orare non deficere Apostolus sine intermissione orate sanctissime sic accipitur ut nullo die intermittantur certa tempora orandi Aug. de haeres cap. 57. Austine thinketh the most genuine interpretation of the exhortation to pray alwaies to be that we should daily keep a constant course of prayer And then 2. as to an occasional season of doing though very accidental and variable yet if it be observed it will warrant such an universality and thus Solomons servants are said to stand consinually before him 1 King 10.8 while as they did either stand or walk go or come as occasion required and their place and employment called them to And thus it may appear that to do a thing in its season and when the fit opportunity whether set or occasional doth offer is according to the phrase of Scripture to do ever alway continually or without ceasing especially when both seasons concur and are observed as ought to be in the present case 3. There is here an universality in respect of the subject the supplicant his condition state and exigence so that thus to pray alwaies is nothing else but to pray in every condition in (i) In omni tempore perinde valet atque tam sccundis rebns quam adversis Calvin in Eph. 6.18 prosperity in adversity in the time of health and sickness c. Is any afflicted let him pray Jaâ— 5.13 hath any man an abundance of creature-comfores and enjoyments let him pray for the blessing the sanctified use and continuance of them 1 Tim. 3.4 5. Prayer is a medicine for every malady a tool for every trade and a companion in every state and condition its (k) 1 Tim. 4.8 useful for all things and it s our duty to improve and use it at (l) In every time of need saith Dr. Hammond on Eph. 6. â—18 and what is that condition and state that doth not need and require the help of prayer all times Concl. 5. To pray continually importeth
perseverance in that exercise that we must not leave off and give over praying till we prevail and till the Lord declare his mind either by giving the particular or removing the occasion and all ground of hope Pleaders at the throne of Grace must alwaies attend their cause See Part 2. Chap. 2. Pag. 454. We must not saith (m) Cum Christus dicit oportet semper orare non deficere non intendit quod nunquam interrumpatur actus orationis sed quod non interrumpatur quasi nunquam resumpturus sicut faciunt quidam qui statim ut non exaudiuntur a Deo ab oratious desistunt Rain panth de orat cap. 7. Rainerius so pray alwaies as if we might never be otherwise employed but that we may never go away from that duty with a purpose not to return as may appear from that parable Luk. 18. propounded for this very end that we might learn by the example of that importunate widow from time to tim to renew our requests and not weary nor faint till we obtain our desire the season of praying doth not expire till the day the Lord hear and answer our desire and as such honest and importunate supplicants will not take So they will not get a nay say Luk. 18.7 And here is a good evidence of sincerity if delaies do not drive us from the throne for though carnal hearts may adventure for once or twice and take as it were a trial of Gods service the truth of the promises and the success of prayer yet when they see no in-come they quickly weary the hypocrit Will not alwaies call upon God Job 27.10 The begger goeth from the door before the almes be come and so looseth his labour but the Saints will cry again and again and wait and not weary till God shew mercy upon them yea when they obtain what they desired (n) Sine intermissione orate h. e. quando est aliqua gratia out mali liberatio quod premit praeâ—eâ—s aut imminet meâ—u cruciat impetranda non satis est senâ—el aut bis orare sed instaâ—ter petâ—everanter donec obtincaâ— ut decet exemplum vià uae Luk. 18 ceclesiae orantis pro Petro Act. 12. orandum ergo tam diu pro dono obtinendo donec illud impetremus 〈◊〉 ubi impetratum est ne illud omittamus pro ejus coâ—servatione est Deuâ— iterum a nobiâ—â—â—gandus c. Salmer loc cit their work is not done as they must pray till they prevail and get an answer So after the Lord hath heard them and filled their hands their mouth must be filled with his praise Psa 50.15 Job 22.27 Psa 66.13 14. What we get by prayer must be used with thanksgiving that it may prove a solid and stable mercy and thus as we must pray the Lord to give So after he hath given we must pray that he would strengthen what he hath wrought for us Psa 68.28 and that he would establish the work of our hands Psa 90.17 Then may we cease from praying when we shall stand in need of nothing and shall be no more exposed to wants trials dangers troubles and temptations and then our prayers shall be changed into un-interrupted praises So much for the two first branches of the first question viz when and how oft we should pray now we proceed to the third and last viz. how much time should be spent in prayer and how long we should continue in that exercise before we leave off Ans Since the holy Spirit doth not here limite the Saints who are we that we should take upon us to prescribe or to bind them to any rule but let every one according to his stock and measure of grace according to his present disposition and frame of spirit according to his calling and present exigence and condition c. stay longer or for a shorter while at the throne of Grace As there is a great variety in reference to these considerable circumstances So the Lord doth allow to us a proportionable latitude as to the time that should be employed in prayer but least any should abuse this tender condescension let us only in the general offer these few cautions 1. When we meet with new pressures and difficulties great tryals or strong temptations as we should add to the number So to the length of our prayers as we should pray more frequently So we should continue longer at the work especially when we add fasting to prayer and set some time apart to deprecate some special evil or to supplicat for some great mercy either to ovr selves or the Church But 2. Though thou didst meet with no new trial nor extraordinary pressure though thy outward state and condition be the same yet if thy strength and furniture be better if thou meet with more then ordinary assistance let thy work be answerable O! do not weary so long as the (o) Cant. 4.16 wind bloweth on thy garden and maketh the spices send forth a pleasant smell while the beloved (p) Caut. 2.3 4 5 6. stayeth thee with flagons and his fruit is sweeâ— to thy tast so long as he holdeth his left hand under thy head and embraceth thee with his right hand making thee sit down under his shadow with great delight do not withdraw from his presence O! do not go from the banquetting house while thy hunger continueth and the Master of the feast welcometh thee and spreadeth his banner of love over thee but while the honey-comb droppeth (q) Cant. 5.1 eat O friends eat abundantly O beloved while the heavenly gale lasteth do not take in thy sails thou art not yet near the harbour and if ye let the present opportunity pass it may cost thee much pains and sweat in plying the oars before thou shalt make up that loss And thus the judicious Austin having spoken of the short and frequent prayers of some holy men in Egypt did even from thence infer this conclusion for therefore saith he did they not stay long away from the throne least deadness should creep on and would they then leave the work so long as they met with enlargement Hence he (r) Ac per hoc etiam ipsi satis ostendunt hanc intentionem sicut non estoâ— tuntendasi perdurare non potest ita si perduraverit non ciâ—o esse rumpendam absit enim ab oratione multa loquutio sed non desit multa precatio si fervens perseverat intentio Aug loc cit scil epist 121. cap 10. concludeth that though much speaking vain babling and idle repititions be loathsom to the holy Lord Mat. 6.7 yet much prayer is very acceptable to him if it be accompanied with fervency and enlargement of heart and it is considerable that the popish Doctors these patrons of formal and lip-devotion do approve this caveat affirming that long prayers are only then prevalent and acceptable when accordings to Austins limitation they are fervent zealous and importunate
ejaculation till thy business permit thee to go to the throne in a more solemn and continued way But let not such ejaculations be pretended as a cloak for laying aside a constant course of continued prayer that were to make things act contrary to their nature and to make the means which are subordinat and should be subservient unto the end to exclude the end for this is one and a main fruit of such ejaculations to fit and prepare the heart to continue instant in prayer when of purpose we perform that solemn duty But least any should abuse these Scripture-instances making these a cloak for their negligence and want of love to the work saying what should we be more holy and continue longer in prayer then those eminent Saints whose supplications are recorded in the Word Let such consider 1. that as of sermons So of prayers for the most part we have but some brief notes all was not written that was at such an occasion spoken by the Saints though all was spoken that is written of them and yet as to the present case there is so much written as may rather make us tremble then thus boast and presume as if it were no great matter to come that length for though the words be not set down yet the time is sometimes specified and such a proportion of it as few will make their measure thus our blessed Lord continued all night in prayer Luk. 6.12 Nehemiah spent certain daies in fasting and prayer Neh. 1.4 and a fourth part of a day is spent in prayer and confession Neh. 9.3 The Jews fasted and to what purpose did they fast if prayer was not joyned therewith neither eating nor drinking three daies Esth 4.16 17. And David professeth that he had cried himself hoarse and that his throat was dried Psa 69.3 that all night he made his bed to swim and watered his couch with tears Psa 6.6 And will any dare yet to boast that they have come the length required or recorded in Scripture But 2. such would remember that the prayers that are set down in the Scriptures were poured out upon some special occasion and were framed only or mainly in reference to the present particular but we in our daily and constant course of prayer must look to all our wants and necessities and must petition not some one mercy but what we stand in need of (z) 2 Pet. 1.3 for life and godliness personal mercies and publick mercies mercies for our selves and for all the Saints and we should particularly confess our sins with their several aggravations and beg pardon for all our provocations and grace and strength for every duty and praise God for all his mercies And can all this be to purpose performed in so short a space of time as those vain talkers and mockers of the holy Scriptures would allow But yet as we said in the entry we will prescribe no time only we would not have any upon a mistake to limit themselves to a shorter time then the nature of this exercise and their own need doth require But here we may behold our duty and great priviledge to pray alwaies as we are obliged So it would be our happiness to improve every season and opportunity of prayer Christ purchased to us not with his money but with his blood this liberty to draw nigh to the King as oft as we will and as our need requireth I have read of one who offered to his King a great sum of money but to have leave once or twice a day to come and say God save your Majesty But you may not come once or twice but as oft as you please to the King of kings you will alwaies get access and will never be sent away empty and without the blessing if you come to bless and praise his great Name you shall be blessed of him if you come to ask you shall receive not only (a) Mark 6.13 unto the half of a kingdom but a whole kingdom and an incorruptible crown of glory that fadeth not away Ah! who would not come to his doors who hath such an almes to give But ah the folly and desperate negligence of secure sinners who will not enter in at such an open door who will not knock nor cry though their need press them never so much and who will not seek though they have a promise to find O! what diligence and frequency is necessary here An earthly King will get great attendance and yet what hath he to give to his followers and supplicants Solomons servants waited upon and stood before him continually 1 Kings 10.8 and yet we soon weary in standing before the King of kings the importunate widow Luk. 18. did not faint but from time to time renewed her complaint till she was answered and yet though our business be great though our life and happiness and matters of soul concernment be lying at the stake we are secure and negligent as we are foolish and injurious to our own souls So we are unfaithful to our Master and Lord and a scandal and reproach to our holy profession though no master can so reward his servants yet what master is so ill served The Idols of the nations were more diligently and frequently worshiped no cost was spared in their service how sumptuous were their sacrifices Nay they did not (b) Jer. 7.31 and 32.35 vid. Alex. ab Alex gen lier lib. 6. cap ult Polyd. Vergâ—l de invent rer lib. 5. cap 8. spare their children yea nor their own lives in their sacrifices and yet though our Christian sacrifice be so easie and reasonable how slow are we to offer it Maâ—umeâ—ans and Papists will rise up in judgment against us Mahomet and canonized men and women are more carefully and frequently worshiped then the true and living God and the ordinances of that great Impostor and of Antichrist are better observed then the commands of the Lord of heaven and earth (c) Alex. Rosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sect 6. pag. 171. Mahomet appointed his followers to pray five times a day and they do so the Papists have their seven canonical hours of prayer and these must be observed no business nor employment will hinder or divert them and this is the (d) Certum est horas canonicas non esse panciores quam septemâ— uar loc cit lib 4. cap. 6. unde Rainerius cum glossa interpretatur haec verba Psal 119.164 septies quotidie laudo te sic septies inquit in die i. e. septem vicibus seu septem horis canonicis incumbit religiosis laudare Deum Rain pantheel in voc orat cap. 7. least their canons will allow and yet though our Lord and Saviour command us to pray alwaies and without ceasing many will not pray at all and not a few but for the fashion And who are they that continue instant in prayer at all seasons and occasions and how shall we then be able to stand in
judgment Ah! what can we answer for this desperat negligence and contempt when we must give an account of our stewardship But as for such as prize their prividedge and make conscience of their duty they would take heed least frequency and custom make them not formal and customary and that they do not undervalue and slight this heavenly exercise because they are oft employed in it it is not a vain thing it is as (e) Deut. 32.47 Moses said of the commands your life Thy wants tryals and difficulties do every day recur thou hast as much need of help of grace and of mercy to day as at the first and why shouldst thou slack thy hand especially since a dead lazy formal prayer is no (f) See Part. 2. Ch. 2. Sect. 1. Condit 5 better then no prayer and is a provocation and abomination rather then an acceptable sacrifice Prayer is thy work trade and great employment O Pilgrim of Zion and wilt thou slight thy calling because thou must daily be employed in it But ah the (g) Luk. 16.8 children of this world are wiser in their generation then the children of light O! if we would learn of the world our duty will any man slight and become superficial in the works of his calling because he is continually exercised therein but on the contrary will rather labour to mend his work and to (h) Fabricando fabrisimus learn by doing to do better What is the market come down are thy hopes less or thy encouragments fewer why then art thou become more remiss and negligent doth the King chide with thee for coming so oft and (i) Is 62.7 giving him no rest or doth he upbraid thee with former favours nay doth he not rather challenge thee for thy unkindness and invite thee to come more frequently yea and alwaies never (k) Isa 62.6 keeping silence nor holding thy peace day or night the ofter thou comest the welcomer thou wilt be and the more thou hast received the more will yet be given unto thee Mat. 25.29 Mark 4.25 PART IV. Of the return of prayer IN the fourth and last part of this Treatise we will speak 1. of the certainty of the return of prayer and the different waies the Lord observeth in answering his honest supplicants 2. of the Lords hiding himself from the prayers of the wicked yea and of his own people when they return to folly and 3. be way of conclusion we will hold out several motives to stir us up to the serious and frequent performance of this solemn exercise with an answer to objections CHAP. I. Of the success of prayer what the Lords hearing of prayer doth import how it may be known and why the Lord doth not alwaies answer the prayers of his servants after one and the same manner THere be here several particulars to which we shall speak in order 1. that the Lord will alwaies hear those prayers that can lay claim to a promise 2. for removing the great stumbling block of prayer-less souls we shall endeavour to show 1. what an answer to prayer doth import 2. what are the different waies the Lord observeth in answering our prayers 3. that the Lord alwaies heareth the regular prayers of his servants but at no time the prayers of the wicked 3. we will propound some marks and evidences for discerning the success of prayer 4. we will modestly enquire after these holy ends and designs why the Lord will not alwaies give the particular mercy that was desired even when he accepteth and answereth their prayer Sect. I. The Lord will certainly answer all those prayers that are grounded upon the promises 1 Joh. 5.14 15. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us and if c. Isa 45.19 I said not unto the seed of Jacob seek ye me in vain A wight man we use to say never wanteth a weapon this is the Christians motto none can rob him of his arms enemies may assault and fight against us yea they may prevail and tread upon us they may spoil us and disarm us and take away from us all such weapons as they use against us but yet when devils and men have done their worst the Christian stands alwaies girt with his armour of proof it is out of the enemies reach our magazine is in a high and impregnable rock which cannot be stormed it s (a) Eph. 6.11 13. the armour of God and he who made it doth still keep and preserve it though he gave it to us for our use yet he is still the owner and keeper both of it and of those in whose hands he puts it Eph. 6.11 13 14 16. The Christian if he prove not false to his Master and faint-hearted without cause can never be brought so low as to render his sword no enemy can force him to yield and therefore he only is the truly worthy and invincible man he will not and cannot upon any terms submit or be overcome he disdaineth to capitulate with an enemy whatsoever conditions of peace are dishonourable to him he must prevail and carry the day Eph. 6.16 Rom. 8.37 Jam. 4.7 Now prayer is a main (b) Eph. 6.18 And it is there last placed not as if it were the least part of it but because it importeth and maketh use of all the former parcel of this armour which supposeth and girdeth all the rest fast to us and therefore frequently carrieth the name of the whole preces lachrymae sunt arma Eecclesiae prayers and tears according to the old saying are the arms of the Church as none are able So neither will any labour to rob them of their arms though some mocking others insulting will upbraid them with them but let such mock on yet wo to them if they use these arms against them their malice plots and machinations if David pray that the counsel of Achithophel may be turned into foolishness it will not stand and being rejected it will prove an occasion of his ruine 2 Sam. 15.31 and 17.23 whether persecutors fall or prevail they are hastening their own ruine and though the prayers of the Saints be not directed against their persons nor for their eternal destruction yet the Lord in justice doth thus punish incorrigible enemies at length and in the mean time the Lord is treasuring up wrath against them and many a time poureth out some visible judgment upon them here and if there be any way or mean for reclaiming of them the prayers of the persecuted will prevail so that the Saints prayers never return empty this sword is never drawn nor this bow bent in vain and therefore may fitly be compared to the bow of Jonathan and the sword of Saul which are said never to return empty 2 Sam. 1.22 Honest supplicants are like these left-handed Benjamits which could aim at an hair-breadth and not miss Judg. 20.16 And this is the
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
brought forth plentifully he said to his soul take thee ease eat drink and be merry Luk. 12.16 19. Because the degenerat Israelits saw no evil and had plenty when they sacrificed to the queen of heaven they would not hearken to the words of the Prophet Ier. 44 16 17. Thirdly of cruelty (m) These words may esspecially relate to the prosperous dayes of Antiochus Epiphanes who yet in his sickness and when the hand of God was upon him professed much tenderness to the people of God a Maccab 9. though the tender mercies of the wicked are usually cruel Prov. 12.10 yet especially when they are lifted up with success then they become intolerable not only their hand but their tongue is cruel and full of venom Heb. 11.36 (o) Non est cur sideles deflectant a lege sibi divinitus imposita vel invideant incredulis quasi magnum lucrum fecerint ubi a depti sunt quod volebant Calvin instit lib. 3. cap. 20 37. And as thus the prosperity of the wicked becometh an occasion of sin So also of misery and suffering their victorious sword will at length enter into their own belly Psa 37.15 they will ere long be enclosed in their own fat Psa 17.10 their prosperity shall destroy them Prov. 1.32 Ier. 12.1 2 3. their success is not only a fore-runner but also a preparation and occasion of their ruin tolluntur in altum ut lapsu graviore ruant they are lifted up that their fall might be the greater and their place in the world becometh a p rock from which they are casten down head-long We need q not then fret our selves because of evil doers nor envy their prosperity Psa 37.1 neither need we question the Lords fidelity either in performing his promises to his children or his threatning against the wicked nor have we any reason to ask with those wretches Mol. 2.17 Where is the God of judgment nor to say with them Zeph. 1.12 the Lord will not do good neither will he do evil but whatsoever cross-dispensations the godly are exercised with and whatever success the wicked get in their evil waies yet we may be perswaded that the froward is an abomination to the Lord and that his secret his blessing though thou discern it not is with the righteous that the curse of the Lord is in the house of the wicked though full of riches and his blessing on the habitation of the just though never so mean and poor Prov. 3.31 32 33 34 35. And now we proceed to that other branch of the objection that concerneth the Saints their disappointments and want of success as if the Lord did not hear nor regard their prayers For answer as we would remember what the Lords hearing of prayer doth import So we would know how and what be the different waies after which the Lord answereth the prayers of his people least through our ignorance unbelief or want of observance the Lord hear and answer our prayers and yet we not know nor take notice of his hand as it was with Iob ch 9.16 17. and the reason he giveth there of his mistake may also blind our eyes for we often like foolish children regard not what we have and take little notice of what we receive because we get not what we would have and what our carnal desires crave and thus when the Lord delayeth for a while though he draw nigh to us in the fit time and right season yet as that eminent Saint professeth of himself ver 11. though he goeth by we see him not and when he passeth on we perceive him not our eyes are shut that we cannot see his hand and our ears are heavy that we cannot hear what he saith in answer to our prayers especially when the heavenly echo doth not answer voice and when he giveth not the particular mercy which was askt but some other thing though better for us by way of compensation and gracious commutation It would then be diligently observed that the Lord may hear our prayers four different waies 1. by way of performance and giving the very particular we desired and in our time and manner 2. by way of compensation when he giveth not the very particular but maketh a commutation in that which is better for us 3. by aâ—â—â—ying to give till the fit time for us to receive and 4. by denying what we askt For though then he make a compensation yet it is no smal mercy that he with-holdeth what would hurt us and of it self is a gracious return of our prayers and should with thanks-giving be acknowledged though no new and other mercy were then added You will say when the Lord performeth and satisfieth our desire by giving what we askt yea and when he maketh a compensation and exchange giving us some other mercy in lieu of it especially when he giveth what is better as spirituals in stead of temporals as usually he doth in those cases it will not be denied that the Lord heareth our prayers but 1. while he delayeth and during the interim of the delay 2. when he denieth what was askt and will â—ever give it we cannot conceive how in those cases the Lord can be said to hear and answer our prayers especially siâ—ce the Lords denying to give what we prayed for appeareth to be nothing else but his rejecting our prayers and denying to answer them Ans It s too usual here to confound things much different and to commit a most gross and dangerous fallacy as if it were one and the same thing to receive what we ask and to receive an answer to our prayers and not to receive what we desire and ask and to have our prayers rejected But as we have shown that the wicked may get their hearts desire and more in wrath though their prayer be an abomination to the Lord So now it shall appear that the Lord doth accept and answer the prayers of his servants though he give not what they askt yea and that the very delay for a season and an absolute denyal may be a return and answer to their prayers You will say that is strange doctrine Ans But most certain and which should not be questioned amoâ—â— beleevers for clearing of which 1. let me ask how 〈◊〉 didst pray for such a supposed mercy whether absolutâ—ly and peremptorily as if thou hadst 〈◊〉 Lord I knowâ— what is fit for me to have and this I have made choyce of and desire not to want upon any terms and as to this let me have my will and not be at thy disposin and if thou hast prayed thus thou hast reason to go and beg pardon for thy folly and intolerable pride and presumption otherwise thou mayst fear an answer in wrath to humble thee and make thee know that thou (r) Rom. 8.26 knowest not what to ask and to learn thee to be no more so rash positive and peremptory in desiring those those things which are in their own nature
(Å¿) We are not now speaking of spirituals which have no place here because these shall not be with held no not as to their measure and degree as may appear from Patt 1. Chap. 7. Sect. 2. indifferent and may in the use prove serpents to sting thee and not bread to nourish thee and so could not be given to thee when such but in wrath But if thou hast learned to pray as thou ought'st submitting to him who is (t) Isa 28.29 wonderfull in counsel and excellent in working to the only wise God and thy compassion at Father who will not give thee a stone in stead of fish and confining thy desires within the bounds of the promise for these indifferent things only then fall under the promise when hic nunc they are good to us as hath been shown Part 1. Chap. 7. and Part 2. Chap 2. if thou hast thus learned to pray aright thou needst not doubt of the success of thy prayers but maist be assured that though thou hast not gotten the particular that thou named in thy prayer yet thy prayer hath been heard and answered the true sense and meaning whereof must be this (u) 1 Tim. 1.17 O Lord thou knowest what is good for me to have or want and this is the mercy that I desire if it may prove a mercy and blessing indeed but otherwise let me rather want it then have it in wrath and to be a snare unto me So that every prayer for outward and temporal things must have a condition either tacite or expressed and so must have two parts and members and as we pray for such a supposed mercy upon supposition of expediency and conveniency So we pray against it and that it may not be given upon supposition of inexpediency and hurt Hence its evident that the Lord in denying when the condition of expediency faileth or delaying till it be placed doth hear and answer thy prayer and if he did give the particular he would not answer but reject thy prayer for under both parts of the supposition this is it which is absolutely said and askt Lord do thou as a wise and tender father make choyce for thy foolish child and do as to the particular desired what may prove for thy glory the good of the Church and thy servants comfort advantage and eternal happiness And when we thus pray if the Lord did not with-hold what would be for our hurt for otherwise as we may suppose from Part. 2. Chap. 2. Sect. 2. and what here followeth when these outward things would prove good for us they will not be with-held and if he did give the particular we named he should not answer our prayers nor fulfill his promises nor do according to our faith and expectation nor according to our trust in him or that fatherly care and providence he exerciseth towards his chosen ones but in with-holding what we thus desired in the supposed case of inexpediency he answereth all those ends and engagements And upon the former ground we may yet further argue 1. what is only conditionally askt if the condition fail it is not askt and what is only relatively and in reference to such an end loved and desired when it will not conduce unto but rather hinder and obstruct that end it is not loved and desired but rather hated and loathed But the Saints pray for these outward and temporal things only conditionally and relatively as we have seen Part 1. Chap. 7. Sect. 2. and in the present case the condition faileth and their subserviency to the great end and therefore they being thus cloathed with such circumstances they are not askt not desired and therefore their prayers cannot be said to want an answer because these are not given 2. Such conditional petitions must have two parts and those opposit according to the nature of the condition viz. that such a particular may be given upon the supposition of expediency and upon the contrary supposition of hurt and inexpediency that it may be with-held and not given now both these conditions cannot concur as being opposit and so both these parts joyntly and in sensu composito cannot subsist nor be askt and one of them and that the best and which only in the supposed case is desired and shall I say absolutely x askt is alwaies heard and answered (u) When the condition is placed and included an bypothetical proposition be coâ—eth absolute conditionâ—lis pâ—sita couâ—â— one fit absoluta even then when the particular is not given 3. If our prayers must not be thus resolved and so thus heard and answered when the particular is denied as we would 1 prove forgetfull of our main and great unsiness and the one thing necessary in not asking in subordination threunto and 2. as we might prejudge the Church and wrong others who may be also concerned therein So. 3 we might be injuâ—â—ous to our own selves in reference to our self ends which then must rule and mislead for what knowest thou but in the denial there may be a reservation for some greater mercy of the same nature and kind which would have been obstructed by â—â—y getting what for the present thou so earnestly desired if thou hadst come to such a place and hadst been put in such a station and condition of life as thou didst so greedily cover that might have obstructed thy greater preferment and better accommodation in the world and then again â—â—y getting such a particular might bring along with it some sad and heavy cross which the having of such a mercy could not counter-ballance and therefore the Lord in his love and in his pity may prevent such a great evil by with-holding a less good And thâ—n wâ—at hath been said in reference to the prayers of the wicked that they are not accepted heard nor answered aâ— being 〈◊〉 abomination to the Lord when the particular they desired is given may serve as a second ground for illustrating the present point concerning the Lords hearing and answering the Saints prayers when the particular is not granted As there will hear be found parity of reason though upon contrary grounds So the ends and designs keeping still the opposition will appear to be proportionably alike by comparing what hath been here said concerning the one viz. the ends propounded in the dispensation of those mercies to the wicked with what followeth Sect. 4. concerning the trials and disappointments of the Saints only in the general now we may suppose that as the Lord in wrath giveth to the (y) Eph. 2.3 children of wrath that which through their folly and abuse becometh a snare and occasion of their ruine So in mercy he with-holds from the vessels of mercy what would harm them and become a temptation and occasion of their hurt and therefore as he answereth â—ot the prayers of the wicked when he giveth them their hearts desâ—re So he answereth the prayers of his servants when he withholdeth the particular they
included in these all things which must pay tribute to the godly and be subservient to them in their great work that concerneth the glory of God and their own salvation Rom. 8.28 and the wickeds full cup is full of poyson and in the belly will become like gall and worm-wood The Scripture speaks of a strange kind of wine Rev. 14.10 viz. the wine of the wrath and indignation of the everliving God a part whereof is mingled with all their delicious liquors which makes them prove so deadly and astonishing the wicked will never be able to digest or vomit up this wine the fattest and strongest among them will not be able to wrestle with it though they cannot flee from it and therefore in dispair when they find it begin to work and cease upon their vitals they even the Kings of the earth the great rich and mighty men will in vain cry to the mountains and rocks to fall on them and hide them from the wrath of the Lamb from which they cannot flee and before which they cannot stand Rev. 6.15 16 17. and in that day every one shall be able to discern the great difference that shall be between the righteous and the wicked and between him that serveth God and him that serveth him not Mal 3.18 and after that unto all eternity their lot and outward condition shall be no more alike that shall be the general day of audience and discrimination no more prosperity to the wicked nor affliction to the Saints all tears shall then be wipt from their eyes but the wicked shall be cast into that lake that burneth with fire and brimstone Rev. 7.17 Rev. 14.10 Mat. 13.42 Mat. 25.41 46. Isa 3.10 11. What will ye whose priviledge it is to have a good understanding Psa 111.10 become so foolish and brutish as to envy or fret because of the prosperity of evil doers or the afflictions of the Saints Psa 73.3 14 22. and wilt thou be so basely ungrate as upon such an account once to question his love care and fidelity all whose parts towards thee are mercy and truth especially then while he will not suffer thee through thy folly to undo thy self nor put a sword in thy hand whereby thou wouldst offer violence to thy own soul and what are all our lustings our immoderat and peremptory desires after such and such creature-enjoyments but as roving fits of distempered brains seeking after that which may occasion their ruine Let us not then be so earnest and peremptory in such desires nor too anxious concerning the event of our prayers for them let us not measure the answer and success of prayer by such a rule but let us leave all upon the care love and wisdom of our Father You will say wherefore then should we pray for those things since we may not be anxious concerning the success of such prayers Ans As we must pray So we ought to pray so as we may prevail and as we must look to our prayers So after their success but yet we must not be anxious concering the particular whether in kind it be given or not and though the particular we apprehend to be good and desirable be not (g) Hic nunc nobis good for us at such a time yet to pray for it in a regular way is good and acceptable to God and may flow from the breathing and assistance of the Spirit who helpeth us to mind our duty but not to look to the decree of God concerning the giving or with-holding of such a particular now the Lord having put such a price and opportunity into our hand as to see and consider such a mercy which in it self is not evil and may be lawfully desired and may prove a blessing to us it is our duty to improve that opportunity and to hold out the case to God referring all to his wise and holy will and begging that he would do what may be best for us And thus as 1. thou dost thy duty and obeyest the command to make thy request known to God in every thing Phil. 4.6 So 2. now thou mayst have peace while otherwise a tender conscience in no business case or particular can have rest for untill we recommend our case to God how can we expect his blessing But 3. by prayer we will not only thus have a kind of negative peace and fredom from the challenges of conscience but also a positive and promising peace Phil. 4.7 where after the exhortation to pray in every case there is a promise not that we shall get the very particular desired but whatever we get or want we shall get the peace of God to guard our hearts both against anxiety (h) As anxious care is impertinent to us who are servants and children for that lieth on the father and on the master of the master of the family So it is improfitable and can do us no good but rather provoke the Lord to smite us Mat. 6.27 and prayer is prescribed as a remedy of this care Phil. 4.6 and shall we then make our prayers become fewel to feed it by being anxious concerning the event and success of our prayers and care and against grief and disquietness when what we desired is not given and the right and sanctified use of the mercy when it is given our prayers cannot want an answer which shall be better then all outward trifles to wit the peace of God that passeth all understanding If the answer quiet and content our heart it must be full and satisfactory for all we can have is peace and contentment and let the Lord speak it by what mean he pleaseth whether by giving or with-holding such a mercy it is no great matter but certainly some one way or other he will speak peace to his Saints Psa 85.8 And as this spiritual peace is thus promised So it is promising and evidencing 1. it declareth that God hath accepted our prayers for what else is this peace but a messenger from heaven to show us that the King hath heard and welcomed our supplication And then 2. its an earnest and pledge of more and that the Lord will make his dispensation as to the particular to work for our good and thus as such a prayer is good and acceptable whatever be the indifferency of the object in its own nature So it is a mean for good to us and for procuring the blessing which as it is sought So it will not be with-held whether the particular in kind be given or not such a prayer will prove a mean for good though not by the mean that thou didst desire and name the Lord will â—less thee in reference to the particular by doing what he will make prove best for thee though he lay (i) The Saints faith doth offer as Joseph did his two sons both the having or wanting of such a particular mercy to the Lords choice only they peremptorily desire the blessing but yet
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
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
circumstances and thus those sins that are most grievous hell-like and conscience-wasting must especially provoke the Lord and mainly obstruct the acceptance and audience of prayer yet I know no sin that doth not deserve and may not procure this sad judgment But we would here take notice of the Gospel-condescension to the weakness and infirmity of the Saints for though the Law still abideth in force not only as a rule and as to its direction but also as a command and in reference to its obligation so that the least breach of the law doth no less now then while man continued in innocency and was able perfectly to fulfill and obey it deserve the curse and make us liable to the wrath of God Gal. 3.10 yet as to the acceptance of the person and performances there is a sweet mitigation in the new covenant that covenant of grace made with sinners in a Mediator and the tenor of the Gospel runneth thus If thou shouldst mark iniquities O Lord who shall stand but there is forgiveness with thee that thou mayst be feared Psa 130.3 4. when we have respect to all he commandments though we do not exactly fulfill them we shall not be ashamed Psal 119.6 When in sincerity we apply our selves to obey God in all things and fulfill his will our kind Master will pardon and pass over our infirmities what the Apostle saith concerning our particular duty viz. giving of almes upon the same ground will hold in every case and may be lookt upon as a general rule whereby we may judge concerning the acceptance of all our duties and service viz. When there is a willing mind and a performance out of that which we have or according to our power and ability it is accepted according to what a man hath and not according to that a man hath not 2 Cor. 8.11 12. The Lord doth not exact impossibilities of his (a) The wicked who are yet under the covenant of works though they be not yet solvendo as having through their own fault spent that stock wherewith their master intrusted them yet are still liable to the law and are obliged to answer according to their intromission people he will not deal with them in justice but having accepted a ransom and satisfaction from their Cautioner and being through him reconciled with them he will as a loving Father accept their honest endeavours pity their weakness and pardon and cover their infirmities and thus sins of weakness humane frailty and daily incursion will not marre not hinder the acceptance and success of our prayers but sins of wilfulness and stubbornness and of continued and countenanced laziness and negligence will be as a thick (b) Lament 3.44 cloud through which our prayers will not be able to pierce such sins have a voice and they will out-cry our prayers and in stead of the desired mercy will bring down the deserved judgment when we sin willingly deliberatly and presumptuously when sin lodgeth in the heart and is welcomed or as the Psalmist speaketh is regarded there the Lord will not hear our prayers whatever the sin be whether in it self greater or less though there be no little sin every sin being committed against the great God it may provoke the Lord to hide himself from our prayers the Scriptures hold out many instances and brand a multitude of sins with this wofull effect which are at some length set down by Mr. Gee in the fore-mentioned (c) Mr. Gee treat of prayer and divine providence chap. 4. sect 5. Treatise lately and seasonably published to give some clearing to this material and grave case concerning prayer-obstruction And since its certain 1. that every sin regarded in the heart deserveth and may procure this sad stroke and since 2. its as uncertain what is the particular sin which now and then doth provoke the Lord to hide his face neither see I any reason why we should as to the procuring and meritorious cause put a difference between this and other judgments and therefore the best resolution of this quaeree as it relateth to those personal prayers put up for our selves though Mr. Gee especially propoundeth the case as relating to publick prayers put up for the Church and people of God must be brought from within let us then examine our own hearts and wayes impartially and seek light from heaven and thus we may discover and find out the accursed thing for what man knoweth the things of a man save the spirit of man which is in him 1 Cor. 2.11 And not only is this the best course for finding out the ground of the Lords controversie against every man in particular but also for knowing and removing the cause why he contendeth with a Church or Nation for albeit there may be publick common and scandalous sins which should be publickly acknowledged and repented of yet that is not sufficient but every one must descend to his own heart and ponder his own wayes and forsake the evil of his doings and here there will be found a great variety and almost as many different causes as persons yea and sometimes it may fall out that the sole ground of the present controversie against a people may be some secret gross sin committed by one or some few among them as Josh 7.11.12 And albeit then Joshua and the Elders of Israel could not tell why the Lords anger was kindled against that people yet Achan might easily have found out the cause he knew that he had taken and where he had laid the Babylonish garment and wedge of gold But though we need not come to particulars yet in the general it would be observed that prayer-obstruction may be procured either by sin in praying or in him who prayeth as for the 1. viz. sins in or about prayer it self let us reflect on the qualifications and requisits of prayer held forth Part 2. and from thence judge of the defects of prayer and thus it will appear that those prayers do carry in their bosom an evidence and witness against themselves and a counter-pleader in which or with which is 1. pride and self-worth 2. hypocrisie and unsoundness 3. formality and lip-devotion 4. anger malice and envy 5. unbelief and distrust 6. base carnal and selfish ends c. 2. As for the other rank of sins which have not such a dependence upon nor connexion with prayer and yet may hinder and obstruct its acceptance and success these are of such a general latitude and extent that we know no sin that needs be excluded and excepted and so we need name none only let us especially guard against such sins as are most gross crying conscience-wasting and defiling which have most of the will and of deliberation in them and in which is engraven the deepest impression of ingratitude and rebellion and where such sins are given way to there must either be a total abstinence and cessation from prayer or else but a superficial dead and formal way
of performance an impenitent bold sinner dare not cannot pray importunatly and in faith and thus the prayers of secure sinners must be naught and many wayes defective so that this sort of sins doth bring a long and must be accompanied with the former a guilty supplicant will not pray to purpose but supposing his prayer were regular yet his sins would out-cry his prayers while David though an eminent Saint was praying he heard a voyce crying and pleading against him hence he complaineth Psal 95.3 that iniquities or as it is in the Hebrew the (d) verba iniquitatum Ar. Mon. words of iniquity prevailed against him We will not now enquire whether he complaineth of his own personal sins or the sins of them for whom he prayed it being evident that here he regrateth the prevalency of sin against his prayers and that he heard its voyce and cry You will say it could not be the voyce of Davids own sins which he heard he not being then guilty of any such sin as could obstruct an answer to his prayers wherefore he had not repented and humbled himself and whereof he had not obtained a pardon and a pardoned sin is as no sin Ans Albeit a pardoned sin cannot hinder the acceptance of our prayers yea nor their answer and success yet it may hinder their acceptance in reference to such a particular temporal mercy as is desired and repentance sometimes cannot though it be a promising and necessary mean remove or hold off temporal rods though it will prevent the evil and hurt that might thereby redound for then the sting and curse will be taken out of the rod and it will be turned into a blessing and the Lord thereby will do us good Deut. 3.26 2 Sam. 12.13 14. 2 Sam. 24.10.13 Nay the Lord may justly punish Israel for the sins of penitent and glorified Manasseh many years after his death Jerem. 15.4 But yet neither the sins of others nor our own sins after they are pardoned can hinder the (e) Jam. 5.1.16 effectual fervent prayer of the righteous from availing much such a prayer cannot want an (f) See Cha. 1. Sect. 1 2. answer nor prove unsuccessefull whatever be the Lords dispensations towards such an one in respect of his outward and temporal state and yet if there be any mean for obtaining outward prosperity and success this is it yea it will and must prevail for that end if that be for such a one his spiritual and eternal happiâ—ess But sin not laid to heart will hide God's face from his people that he will not hear them when they cry Isa 59.2 If we hearken not to God's voyce he will not hearken to ours if we obey not his command ments he will not fulfill our desires The promise of audience hath the condition of obedience annexed unto it ye shall ask what ye will and it shall be done unto you saith our blessed Lord but upon this condition that ye abide in me and my words abide in you Joh. 15.7 And is there not a fitness and decency in such a dispensation and a suteable proportion between such a sin and it's punishment which the Lord holds forth to be observed by us Zech. 7.13 Therefore it is come to pass that as he cryed and they would not hear so they cryed and I would not hear saith the Lord of hosts See also Prov. 1.28 Isa 1.15 Ier. 11.11 c. Thus the Lord doth justly require us and his dealing with us runs parallel and keeps a fit proportion with ours towards him and who will think that the Prince should answer the traytors supplication so long as he continueth in his rebellion and disobedience Sect. II. Who are they whose prayers the Lord will never hear nor answer By what marks and characters may such be known With a word of direction to them who fear lest their names be written in that black roll Prov. 1.28 c. Then shall they call upon me but I will not answer they shall seek me early but shall not find me for that they c. ALbeit the Lord cannot be said to hear the prayers of any unregenerat person by vertue of a Covenant pleaded in the Mediator such not being as yet in Christ nor brought under the Covenant Yet the Lord in mercy and free grace and of his absolute soveraignty doth some times so far accept the endeavours and prayers of natural men which from sense of sin and a desire though quickened by a common operation of the Spirit yet natural of pardon that he giveth the desired mercy for he having appointed prayer to be a special mean of regeneration he will thus bless his own Ordinance with success albeit it be not so and so qualified as we shew at some length Part 1. Chap. 5. But the question now is when wicked men come to such a state that prayer will be no more a mean to do them good when they may be said to have lost the season and opportunity of audience and to have let slip the day of grace and acceptable time and that they may yea and that many indeed do come to such a state may be made appear from several Scriptures as Prov. 1.24.28 Psa 18.41 Micah 3.4 Isa 1.15 Jer. 14.12 Jer. 11.11 Ezek. 8.18 Iob 27.9 c. Hence the exhortation To seek the Lord while he may be found and to call upon him while he is near Isa 55.6 and it is said of the godly that they will call upon the Lord in a time when he may be found Ps 3.62 and thus the Sun may be said to set upon some before their day come to an end though they have the ordinances of life and the means of grace constituted with them and in this respect and as to us who know not the Lords purpose and secrets the day of grace may be said not to be yet past to such yet there may be a judicial stroke upon many hearts and the time in which the Lord might be found may be past and gone as to them But we will not now meddle with that high point of induration but shall confine our selves within the bounds of the present enquiry and shall 1. offer some marks and characters whereby such may be known who have let this acceptable time pass and 2. we shall propound some few particulars for clearing difficulties that may here occur with a word of direction to such as fear lest this may be their case As to the first though the Scriptures do not hold forth any general and infallible rules whereby we may here judge and pass a peremptory sentence yet both Scripture and experience do point out several grounds of fear and from thence we shall briefly offer some few signes and characters whereby we may more then probably guess and conjecture whose names are written in this black roll And O how terrible and awaking may such a point be and with what amazement should secure sinners were they not judicially
and thou wilt say with Paul in a like case 1 Cor. 15.8.9 I was as one born out of due time I am the least of all Saints that am not meet to be called a Saint because I c. And thus thou wilt also resolve with him ver 10. by the grace of God to labour more abundantly then others and thou wilt often put up this question to thy soul ah what shall I render to the Lord for his marverllous loving kindness toward me ah what shall I do and what can I suffer for the honour of his great Name whom I have so much dishonoured and that I may become a good example to those whom I have so much and so oft scandalized thou must after that be in some sort a non-such if thou be such as thou ought'st to be Thus we may see that the present point though most dreadfull and terrible yet doth not exclude any mourning penitent from pardon But lastly that no obstruction may seem to lye in the way of such we will speak a word for clearing that place Prov 1.26 27 28. c. where the Lord threatneth to reject all their tears prayers and endeavours Ans 1. some perhaps may think to elude the present difficulty by affirming the meaning of that threatning not to be absolute but conditional so that we may not from thence conclude that any who was in such a case ever did or shall cordially pray to God and that he will refuse to answer their effectual fervent prayers since only by way of supposition it is said though they should call yet he would not answer nor regard their complaint as the offer of salvation made to the reprobat if they believe and repent doth not import that any such ever did or shall repent and be saved So on the other hand neither doth this threatning imply that any who fall under it should in truth call upon the Lord and he hide his face from their prayers and therefore if the Lord pour out the Spirit of prayer upon thee this threatning needs not discourage thee but thou mayst be confident that either thy name is taken out of that threatning or that it was never included in it But this answer seemeth not to be satisfactory 1. because its contrary 1. to all the invitations and promises made to the penitent what ever have been their former provocations and course of life 2. those general propositions so frequently held forth in the Gospel viz. (q) Act. 2.21 whosoever shall call on the name of the Lord Jesus shall be saved (r) Mat. 11.28 all that labour and are heavy loaden may come to Christ and he will give them rest c. Hence orthodox Divines do not scruple to yield to the Arminians these hypotheticks if Iudas had repented and come to Christ for rest he should have been saved if (Å¿) Gen. 4.16 Cain when he went out from the presence of the Lord had poured out his soul before the Lord he would not have been rejected c. and there is good reason for such an hypothesis since it may be reduced to an universal categorick and absolute enunciation viz. All true penitents and sincere supplicants Paul Peter c. were saved but that hypothetick for which this answer doth plead cannot be resolved in any categorick that is true nay it hath not so much as one instance or particular whereupon it might be built for no man did ever seek after the Lord and call upon him in truth who did not meet with an answer of peace But 2. if that hypothesis were true then every door of hope must be shut against such penitents for though they should mourn and cry to God yet he would not hear nor answer to what purpose then should we exhort such to repent and call upon the Lord there is not a word of command or exhortation in the Word that hath not a promise by way of motive and encouragment annexed to it and we need not run to those Scriptures in which the Lord universally promiseth that whensoever a sinner shall return from the evil of his doings and seek his face he will receive him graciously since the words immediatly both going before and following viz. ver 23. and 33 do hold forth with the exhortation to such as were lying under that sad threatning to turn and seek the Lord a promise and intimation of mercy if they should answer his call and invitation and therefore though this threatning be most peremptory yet it doth not exclude a condition exception and limitation for the manifestation of the riches of free grace as hath been shown 2. Then as to the scope and sense of these words Prov. 1.26 We Ans the Lord there threatneth to reject not such a prayer as we have described and can plead a promise and to which we did exhort but such a prayer as may be in hell it being nothing else but a brutish howling because of some outward rod and calamity and though such a complaint be directed to the Lord as the words ver 28. do imply yet the motives being carnal and their ends selfish it s no prayer in God's account though it get the name and such cryers may be said to call upon the Lord yet it is not such a prayer as may lay claim to a promise albeit the Lord sometimes out of his general bounty may answer such a cry and give to such supplicants their request when he sends leanness into their soul Psal (t) I deny not that in such publick mercies aud deliveranees as the Psalmist there mentioneth the Lord may have respect to his Saints and their prayers and for their sake do good to a multitude 106.15 43 44. c. But though thus he may pity his creatures in misery and answer their carnal desires yet for such as are lying under that sad threatning Prov. 1. he will (u) Yet neither thus is that threatning so absolute but it may as in Ahab c. admit a condition and exception in reference to some holy end and design at which the Lord may aim at in such a dispensation laugh at their calamity and while they thus call upon him he will not answer we have a parallel Scripture Hos 7.13 14. whereas he threatneth to destroy them notwithstanding such carnal devotion so he tells them that their prayers deserved not the name as not proceeding from an humble and sincere heart We unto them for they have fled from me destruction unto them because they have transgressed against me and they have not cryed unto me with their heart when they howled upon their beds they assemble themselves for corn and wine and they rebell against me But though the Lord reject such carnall prayers yet this needs not discourage thee who offerest up to him a broken and contrit heart a sacrifice which he never did nor will despise Ps 51.17 Ps 34.18 But since the Saints are ready here to stumble a
come and yet the people of God lye in Babylon the Turk and Antichrist tread upon the Lords vineyard and many ravening wolves are seeking to make a prey of the Saints and shall not thy voice be heard bemoaning their condition thou who hast moyen with the King wilt thou not improve it in their behalf and are we not debtors to the Jews who yet continue in their blindness and infidelity they were mindfull of their litle (x) Cant. 8.8 sister when she had no breasts and now when our breasts are full shall we forget the elder sister in her widowhood living in a barren and empty wilderness and then as to our domestick and personal relations where can we look but we may behold some one or other saying to us as that (y) Act. 16.9 man of Macedonia to Paul come and help us you have moyen in heaven speak for us to the King your prayers will not be shut out ye are our friends and let us have your help in this time of need 10. Our condition here should mind us of our duty we are but (z) 1 Pet. 2.11 pilgrims and strangers and as we are far from home and live at a distance from our fathers house So also from our father and though he will keep tryst with us in his ordinances and allow us a sight of his back-parts yet how little of God is seen and enjoyed while we are in this state of (a) 2 Cor. 5.6 absence and exile But since our gracious God is pleased in some measure to descend to us in these and make as it were a visit to his poor despicable creatures saying to them behold me behold me oh how carefull should we be to improve every such opportunity for renewing and confirming our acquaintance with him and for knowing and enjoying more of him that thus the distance in part may be removed our peace promoved and our interest in him the more secured frequency in approaching will bring us nearer and will beget familiarity and confidence O then from time to time (b) Job 21 2. acquaint thy self with him and be at peace thereby good shall come unto thee O what familiarity and spiritual boldness what satisfaction sweetness delight enlargement c. have the Saints found in this ordinance so that Clemens Alexandrinus had reason to say which also with him is acknowledged by the Jesuit (c) Quare cum tantum sit bonum nostra petitio merito Clem. Alex. lib 7. strom dicebat plus paratum debere esse bominem petere etiam si non impetret quam impetrare non petendo adeo ex imium bonum est petitio si recte fiat Fran. Tolot in Joan. 16. v 26. Tolet that upon this consideration we should be more ready to ask though we did not receive what we asked then to have and receive what we desire without asking prayer it self being a greater blessing then any outward mercy we can ask 11. If thou canst with the (d) Ps 116.1 Psalmist say I love the Lord thou wilt with him also resolve to call upon the Lord as long as thou livest Love is communicative and must speak with the beloved it is impatient of distance and absence and will break thorow many impediments and difficulties and O! since prayer will open a door and give access so that he is wâ—thin a cry and thou may'st speak to him love will say pray thou must there will be no place left for debates and delayes 12 Where there is faith there will be no silence if thou lift not up thy voice faith will make thy conscience cry and roar and will fill it with vexing challenges and accusations the believer is a (e) 2 Cor. 5.17 new a creature of an enemy he is become a son to him who never had a dumb child and as in the natural generation the child usually cometh in to the world weeping So in the spiritual regeneration the man-child is brought forth with tears in his eyes and with a cry the believer must look up to God and lift up a prayer to him and accordingly prayer gets an (f) Jam. 5.15 epithet and is called the prayer of faith these two are inseperable companions and not only like Hippocrates his twins do they live and die but also grow up together and mutually strengthen and stir up one another the first news we hear of believing Paul Act. 9.11 were Behold he prayeth You will say but did not Paul before this time pray Ans No doubt Paul while a Pharisee being so great a zealot did pray and very frequently but there was no life in his prayers ye use to give the mans name to the dead corps but the body void of life is not the man neither is that prayer that is not the prayer of faith and prayer is not an empty and fruitless associat but it bringeth meat and provision with it and it is a monitor and guide and a sure anchor which will keep the praying soul from wavering Jam. 1.6 and as thus they begin and grow up So they may be supposed to die together when faith is turned into an immediat and blessed vision and when neither we nor our brethren shall be exposed to any moe wants and tryals prayer shall give place to incessant praises 13. If thou cast (g) Job 15.4 not off fear thou wilt not restrain prayer thou wilt be afraid to stay too long out of thy fathers sight lest he frown and being convinced of thy weakness and inability to walk before him in all pleasing thou wilt without ceasing (h) Col. 1.9 10. pray for grace and strength to do his will and that thou may'st become fruitfull in every good work And thus 14. if thou be not a stranger to the initial and fundamental graces of humility and self-denyal thou must be sensible of thy wants and that there is nothing at home but indigence and misery and many sores and evils and where shouldst thou go but to the rich treasure there is (i) Luk. 15 17. bread enough in thy fathers house and wilt thou rather perish with hunger then go to him and ask he is able to (k) Ps 103.3 cure all thy sores and maladies and wilt thou not run to this great Physician Humility will not be ashamed to beg nay it is the most noble and heroick employment to beg from God not only a (l) Joh. 2.27 portion for this bodily life and his blessing with it but that meat that endureth unto everlasting life Did ever Cesar or Alexander contend for so noble a prize and what honour and priviledge is like to this to be a supplicant and a favourit of the King of Kings and to have access to him when we will as our father and bountifull provisor 15. Hast thou yet learned any thing of the noble art of spiritual prudence art thou yet (m) Luk. 15.17 come to thy self and hast thou laid aside thy
righteousnesse 6. His omnipotence and fidelity may allure and invite the most stubborn and unwilling to the frequent practise of this heavenly exercise he hath promised and he is able to do great things for his honest supplicants will ye so far envy your own happiness as not to become one of those all of us would be great and mighty but alas few take the right course for only the praying Christian is (k) According to Pauls prayer Col. 1.9.11 strengthned with all (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might and thus in some sense may be called Almighty all his strength is borrowed and dependent on the first fountain but thus though the world believe it not he is very strong nay saith (m) Nihil est homine orante potentius Chrysost as he is cited by the Author of a treaty of pacification pag. 57. Chrysostom there is nothing more strong and mighty then a praying soul prayer saith (n) Jenk â—n Jude 21. another hath a shadow of omnipotence in it it sets infinit power a work for fulfilling thy desires and (o) Mr. Sam. Clark in his examples pog mihi 504. reports that some Princes professed they feared more the prayers of some Saints then an army of twenty thousand men maketh the Church (p) Cant. 6.4.10 terrible as an army with banners enemies at length will be forced to put to their seal to this truth what ever success and prosperity they may meet with for a while when the day of Gods power cometh the Lord will send the rod of his strength out of Zion and will rule in the midst of his enemies Psal 110.2 3 5 6. It was said of zealous Luther potuit quicquid voluit he could do what he would but may not the same be said of every believer doth not our blessed Lord say as much while he promiseth to give to such whatsoever they shall ask in his name Joh. 14.13 14. Joh. 16.23 c. But ah who hath believed his report who maketh not God a lyar by distrusting this sure word of promise ye will not take Gods word therefore ye will not pray ye will not rest on Gods bond and therefore ye look on the promises as no great encouragments to holiness O if this one word were soundly believed though love to God or to our duty did not prevail with us yet self-love would often send us to the throne but you may as well question all the Scriptures as any one word or portion of them and this promise of audience so often repeated to cure thy unbelief must be more sure then all the bonds and evidences in the world it being easier for heaven and erath to pass then one jot or title of Gods Word to fail and not be fulfilled Luk. 16.17 Mat. 5.18 Hence Davids (q) Which some call Luthers Psalms because when he met with any trouble or difficulty he ran to it as his city of refuge and was not diseppointed confidence Ps 46. though the earth were removed c. yet he would not fear Ah! wilt thou who art called a Christian and who wouldst be reputed a believer dispute and debate question or deny any part of the holy Scriptures while the devils believe and give such a full and firm assent to every word that (r) Isa 55.11 proceedeth out of Gods mouth (Å¿) Jam. 2.19 they believe and tremble and wilt not thou believe and rejoyce believe and love and draw nigh to him in full (t) Heb 10.22 assurance of faith Alwayes ye who rest in a state of unbelief and who lodge and entertain such thoughts as ye will not be able to carry to hell with you ye who would say if ye were not ashamed to speak out your atheism and unbelief what a (u) Whether he did vent this blasphemy in his own name or expressing the thoughts of too many we need not enquire we will not undertake his vindication who speaks nothing for him self blasphemous Pamphleter once said (x) Qui petit accipiet Jacobus Apostolus inquit O si Jacobus Rex mihi dicat idem Whites Sermon on Dan. 9.25 pag. 13. O said he if I had the Kings word in stead of Gods and if King James would say what the Apostle James said and would promise to give me whatsoever I should ask I should not be such a stranger at Court as I am in the sanctuary I have I say to you O blasphemous Atheists who thus undervalue the rich promises of God and will not be at the pains to plead them at the throne of Grace a sad message from the Lord and a dreadfull prayer against you who will not pray for your selves that the Lord would pour out his fury and wrath upon you that finding the efficacy of that imprecation ye might once learn to believe that the effectual fervent (y) Jam. 5.16 prayer of the righteous availeth much the words are most terrible and O! if they were more pondered by secure Atheists we shall only offer these four or five observations which deserve our serious meditation and shall not now stay to (z) See the Preface and Part 2. Chap. 2. Sect. 2. press this exhortation further And 1. it would be considered that this dreadfull imprecation is doubled and set down in two several Scriptures by two heavenly messengers without any considerable variation either in matter or words viz. by the Psalmist whether David or Asaph its needless to enquire now Ps 79.6 and by the Prophet Jeremiah chap. 10.25 And I may say with (a) Gen. 41.32 Joseph to Pharoah concerning his dreams that this threatning is doubled because it is established by God and God will shortly bring it to pass however mockers may slight this sad doom and put it far from them 2. It would be observed that this threatning is not concerning some outward and temporal stroke and judgement but concerning the fury and indignation of him who is of (b) Job 37.22 terrible Majesty the (c) Ps 90.11 power of whose wrath cannot be known till it be felt in hell 3. That they who call not upon God are classed and put in one category with Heathens and Pagans what ever be their Church-priviledges and outward profession yet truly and in Gods esteem such Atheists are not better but rather worse then Barbarians 4. That it shall not excuse them nor guard them from the stroke of Gods fury that they are many though they be kingdoms and families though they be never so mighty and numerous the Lords (d) Ps 21.8 9 right hand shall find them out and shall make them as a fiery oven add he will swallow them up in his Wrath. 5. That this judgment is denounced prayer-wayes certainly the servants of God did not delight in their ruine whom they were obliged to (e) 1 Pet. 2.17 honour and (f) Gal. 5.4 love as men and brethren but the Lord having commanded they must obey and must not only
belong to this place and we shall only name these few Obj. and 1. some may object and say the Lord knoweth what we stand in need of Mat. 6.32 wherefore should we then labour to make our requests (h) Phil. 4.6 known to him by prayer Ans Ans We do not pray to God that we might inform him of our wants but that we may obtain a supply of our wants though a father know what his son standeth in need of yet he will have him to ask that thereby he may testifie his subjection to reverence of and dependance on his father You will say but why then doth the Apostle exhort us to make our requests known to God Ans 1. with (i) Zanch in Phiâ— 4.6 Cajet ibid. Zanchius and Cajetan that the Apostle speaks not there of simple knowledge but of such a knowledge as importeth an approbation and thus Christ in the day of judgment will say to hypocrits depart from me I know ye not And then the sense will be let your requests be such as that they may be accepted and approven of God ask only such things as are lawfull and honest 2. It s (k) Apud Zanch. ibid. answered that the Apostle there condemneth pharisaâ—cal boasting as if he had said let it suffice that your requests are known to God when ye pray do not like the Pharisees sound a trumpet Mat. 6.5 6. But as to the present difficulty we would rather answer 3. that the Apostle by (l) Per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making known doth not hold forth any kind of information but a simple representation and intimation of our requests to the all seeing eye of God from whom nothing can be hid and thus to make known to God importeth only a communication and laying out of our desires before the Lord And the reason of that expression may be 1. because such a communication and representation among men doth often bring along with it some light and information 2. because on our part there is a readiness and willingness that God should know and search our hearts but that the Lords omniscience is no discharge nor discouragement to pray but on the contrary a notable engagement and motive thereto may appear from that conclusion which our blessed Lord immediatly subjoyneth Mat. 6.33 and whom shall we think to reason best and whether shall we hearken to his inference or to that which is held forth in the objection after he had told that our father knows our wants and need he exhorteth us to (m) Quaerite ore opâ—re preeibus laboribus seek and shows after what order and manner we should seek the consideration of Gods infinit knowledge should strongly draw us in to him ah who would not come to him who knoweth who we are what is our condition and what would do us good and who will hear us whensoever we call upon him but what a comfortless work must it be for poor Pagans to run to their idols who have eyes but see not and ears but hear not Ps 115.5 6 8. But again Obj. 9. you will say the Lord hath from all eternity appointed and determined what shall come to pass in time what he will do unto or bestow upon the children of men and his purposes and decrees are unalterable and therefore prayer must be to no purpose it can neither be better nor worse with us whether we pray or not for Gods purpose what ever it be must stand Job 23.13 Ps 33.11 Prov. 19.21 Isa 46.10 Heb. 6.17 c. The great moralist Seneca propounds the same objection in the name of those who pleaded for blind fortune and an inevitable necessity in all sublunary events thus (n) Aut futurum est quod prâ—caris aut non si futurum est etiamsi non susce peris vota fiet Si non est futurum etiamsi susceperis vota non fiet Huâ—c dilemmati respondit Seneca mediam inter ista exceptionem praeteriri futurum iuquit hoc est sed si vota suscepta fuerint c. what ye would pray for is either to come to pass or not if it be future whether ye pray or not it must be and if it be not decreed and to come thy prayers will not mâ—ke it to be To which dilemma he answereth that the third member which is true is left out viz. that it is to câ—me to pass if thou pray and so not to come to pass if thou pray not and thus saith (o) Ita non est hoc contra fatum sed ipsum quoque in fato est he our prayers fall as well under fate and destiny as other events Which answer being purged from the Pagan dialect will serve our turn we must not separat the from the means as if the one did not as well as the other fall under the counsell and decree of God and as if his purpose were not as infallible concerning the means as concerning the end concerning thy praying as his giving what thou desirest And this objection hath no other ground but these two most gross errors viz. 1. that the Lord in his eternal counsel hath decreed the end but not the means 2. that the Lord hath not appointed and fixed a connexion between the means and the end We will not so far digress as to show the absurdity of both those principles but these being rejected as unworthy to be owned by any who professeth himself a Christian yea or to know the first principles of reason the decrees of God are so far from discharging us of our duty that they may be a notable encouragment thereto and particularly as to prayer Thus Daniel knowing not only that the Lord had determined the time of Israels captivity but also what that time was takes encouragment from thence to pray for the decreed mercy Dan. 9.2 3 16. c. And though we had no particular revelation as to the event yet when we consider the wisdom and unchangeableness of Gods counsell we may very confidently go to the throne of grace expecting that he who hath appointed nothing in vain having put a word in our mouth will also fill our hands and his decree being immutable and he having appointed prayer to be a mean for obtaining what we stand in need of and promised success thereto we need not fear lest he cause us (p) Isa 45.19 seek his face in vain Why then should we vex our selves with unwarrantable and needless questions concerning Gods decrees or ask whether he hath decreed to give or with-hold such a mercy Thou art beyond thy sphere and wilt find no place to rest so long as thou wanders in this wilderness the decrees of God are a depth thou canst not fathom secret things belong unto the Lord our God but he hath revealed to us our duty that we may do all the words of his law Deut. 29.29 Let us not then be anxious concerning events the Lord knoweth
and such ends and hath fixed such an order and connexion between the means and the end if he I say inable us to do our duty and if we prove so wise as to follow the right way and use the means we may be confident of the success and that our labour shall not be in vain But it may yet be objected that the Lord having freely promised to give what we stand in need of Obj. 10. Ans and to withhold no good thing from them that walk uprightly Ps 83.11 c. it seemeth needless to interpose our prayers and requests Ans Albeit the promises be altogether free yet the Lord calls for our prayers as a part of that worship we owe to him to testifie our dependance on him and to show his delight in prayer that we may be fitted to receive and the more engaged to improve aright what he giveth and to return to him the sacrifice of praise nay the Lord thereby not only procures our good O! what an effectual mean is fervent prayer to take the heart off the world to strengthen our faith enflame our love c. but provides for our honour also Oh saith (t) Considera quanta est tibi concessa faelicitas quanta gloria attributa orationibus famulari cum Deo cum Christo miscere colloquia optare quod velis quod desideras postulare Chrysost apud Thom. art cit ad 3. Chrysostom consider O man what honour and happiness is conferred on thee while thou art admitted familiarly to converse with God and Christ to propound what thou wilt and to ask whatsoever thou desirest O! how would we prize such familiarity with an earthly King and what an honour and high favour would we esteem it but while we are allowed and invited to this liberty with the King of Kings how do we undervalue that admirable mercy and priviledge and as this heavenly employment of it self is so honourable and excellent So usually it brings with it much beauty to him who is employed in it then the Lord manifests his glory to the soul and lets it enjoy as it were a heaven upon earth then the (u) Cant. 5.1 honey and the honey-comb is set before thee and thou art invited to eat the soul saith (x) Mr. Hodge apology for the Lords prayer pag. 35. one of a praying Saint is sometimes in a sort transfigured and shineeth as Christs body on mount Tabor Ah! from whence should heat and light come if not from the Sun it is no wonder then though such as hide and cover themselves from its beams (y) Mat. 4 1 6. walk in darkness and sit in the cold region and shadow of death But though thus we be obliged to pray though the honour of our Master and our own good do call for diligence herein yet is the promise no less free then if there were no such condition required on our part our prayers are not our money nor a price for what we receive will any man think that we give not freely to these beggers who importunatly cry at our doors and yet there is here some sort of debt and obligation lying on us to pity those who are in misery but there is no obligation lying upon the Almighty to hear us when we cry nay were it not that the promises are altogether free notwithstanding of any condition to be performed by us or any qualification required on our part it were in vain for us to pray or go about any duty looking to the rich recompence and reward which the promise holds forth since though we did all we can yea though we could perfectly obey all the Commands yet are but unprofitable servants Luk. 17.10 when we pay our debt we do not (z) This truth hath extorted a notable confession from the Jesuit Salmeron in several particulars which may serve as so many irrefragable arguments against the popish doctrine concerning merits and supererogation primum quod servi sumus c. Vid. loc Salmer in evang Tom. 7. de parab tract 30. pag. 190. vid. etiam tres rationes quibus ibidem probat nos Deo esse inutiles oblige the creditor to bestow new favours on us but ah how defective and imperfect are our best performances Isa 64.6 I grant that among men there may be so much trouble and travel in seeking and warting on that an answer may be too (a) Et sic verum est tritum illud Senecae nulla res carius emitur quam quae precibus empta Obj. 11. dear coft by the supplicant and yet even thus thy supplication doth not profit him to whom thou makes thy adress far less can our prayers and service extend to the Lord Ps 16.2 if thou be righteous what givest thou him or what receiveth he off thine hand Job 35.7 Lastly it may be objected that the father himself loveth us and what need we then ask any thing from him his love will cry and prevail though we were silent and thus our blessed Lord tells his disciples that upon this very account viz. because the father loved them he would not he needed not pray for them Joh. 16.26 27. And upon this same ground we may further argue thus thou art O man either a reprobat and an object of Gods hatred and certainly thy prayers cannot prevail for thou not being in Christ canst not obtain access Eph. 2.18 Eph. 3.12 or else thou art one of his elect and precious ones and to what purpose wouldst thou pray wouldst thou move his bowels and have them turned towards thee that is already done the Father loveth thee and is more ready to give then thou to receive and if he were not could thy prayers move and change him Ans Ans The Lords love is so far from giving a discharge from prayer that upon this very account he cal s for our prayers Cant. 2.14 because the Lord loveth us therefore he delighteth in our prayers Prov. 15.8 compared with ver 9. as a tender (b) Neque enim renuens preces nostras differt sed hac arte sedulos nos efficiens ad semetipsum attrahere vult nam pater quamvis benignus cum a puero rogatur ahnuit quasi non volens dare non ut neget sed ut ille ardentius petat sibi magis concilietur Chrysost apud Jo. Arboreum theosoph lib. 13. cap. 7. father because he loveth his child will have him come and ask the sons presence and voice is sweet to him and therefore he will not at the first haply give him but lets him stay and renew his request and add pleas and arguments and therefore though our asking be not the true and proper cause albeit it be a mean which his wisdom and love hath made choyce of why he giveth yet he will have us ask as for other reasons some of which were hinted at in answer to the foregoing objection so especially because he loveth us neither the Lords promise
heavenly exercise whereby in a solemn way we have access to and (h) 1 Joh. 1.3 fellowship with the Father and his Son Jesus Christ doth not a little contribute for that end Eph. 6.10 compared with ver 18. in prayer not one but several graces are exercised and therefore c. 2. It s no less certain that our prayers cannot change him with whom is no variablness nor shadow of turning Jam. 1.17 for he is in one mind and who can turn him Job 23.13 But yet 3. prayer is a mean appointed by him for obtaining whatsoever we stand in need of Mat. 7.7 c. So that we may as yea more confidently expect a return to our prayers as the husband-man the harvest after his plowing and sowing and albeit the men of this world who live by sense but are strangers to the noble life of faith can sow in hope but not pray in hope yet the generation of the faithfull who have learned to trust Gods Word know that it is surer then the seasons of the year or the word of natural causes promising success to their labours and that though the season should dis-appoint the sower and the most refined gold be turned to dross yet the word of God will abide firm and sure for ever 2 Pet. 1.23 25. Ps 12.6 Ps 46.2 c. and therefore such will rather forget to eat their bread and neglect the most necessary labour and employment then forbear to plead the promises at the throne of grace nay a most cruel decree and threatning could not with-hold Daniel a for some few dayes from the throne but he must pray and so oft a day though he should be cast into the Lyons den Dan. 6.7 10. Yet 4. though prayer be such a successfull and never-lying mean though it be like the fruitfull womb that never miscarrieth and the full breasts that alwayes yield milk yet we need not enquire after its vertue and excellency as if of it self it had any proportion with or efficacy for producing such great effects for 1. its nothing like natural causes which work by their strength and activity neither 2. hath prayer any morall causality by way of merit and deserving ah what worth and excellency can there be in it as it is our empty performance having much dross and imperfection cleaving to it but all its efficacy flows 1. from Gods ordinance and appointment he hath appointed it not only to be medium cultus but also medium impetrationis not only to be a means of worship but also a channel for conveighing to us all the mercy and goodness the Lord hath promised what ever hath the stamp of heaven on it must be currant money whatever the mettal otherwise be and thus in baptism we look over the element unto the ordinance of God and from thence expect the blessing and thus the weak hand of prayer can bring home abundance of provision 2. From the covenant and free promises of God which by prayer we plead at the throne of grace prayer layeth hold on Gods truth and fidelity and therefore cannot be sent away empty and as the promises are the foundation and ground whereon prayer is built So prayer is an object of the promise the Lord hath once and again given his Word concerning its success and prevalency and he will fulfill that Word 3. From our relation to God as a father which being pleaded in prayer must prevail that one word father said noble (i) Vocula Pater dicta in corde est cloquentia quam Demosthenes Cicero eloquentissimi in mundo nunquam possunt exprimere Luther coming from the heart of a son exceeds the eloquence of Demosthenes Cicero and all the famous Orators in the world 4. From Gods love to us and delight in us and our prayers 5. From the interest his Spirit hath in prayer it being his work rather then ours 6. From Christs blood the altar whereon we offer this spiritual sacrifice and the price laid down for all our mercies 7. From Christs intercession and concurring with us c. See Part 2. chap. 2. sect 2. Hence 5. albeit the Almighty hath no delight in our prayers and performances upon the account of gain and advantage to his all-sufficient Majesty Job 22.3 Job 35.7 8. yet he not only accepteth but also delighteth in the prayer of the righteous as a part of that homage we owe to him and as a mean whereby he may communicat himself and do good to his children Pro. 15.8 He (Å¿) Micah 7.18 delighteth in mercy and therefore also in every mean whereby and occasion wherein he may exercise this most glorious Attribute Hence 7. since the Lord delighteth in and accepteth our prayers as means he hath appointed for deriving the blessing to us since they alwayes prevail and meet with a gracious answer we may well say that they move the Lord to shew mercy upon us and do us good for albeit in some cases de Deo etiam vera dicere periculosum sit as Austin once said yet there is no hazard to speak with the Scriptures and what is there clearly held forth and do we not there read of the moving and sounding of Gods bowels Isa 63.15 Jer. 31.20 of his returning and repenting of the evil he had threatned and leaving a blessing where he had begun to smite and curse Joel 2.13 14. c. And particularly as to prayer is it not written that after Nineveh had cryed mightily unto God he turned and repented of the evil he had said he would do and did it not Jon. 3.10 And doth he not promise the same to every nation and person that turneth at his threatning Jer. 18.8 Ezek. 33.14 c. And how often do the servants of God pray that he would turn from his fierce anger and would turn to them as Ps 25.16 Ps 60.1 Ps 62 16. Ps 86.16 c. And did not Moses stand in the breach to turn away Gods wrath from his people Ps 106.23 And is it not said of Jacob that he had power over the great Angel of the Covenant and (t) Vid. Calv. in loc prevailed and got the victory Hos 12.3 4. May we not from these Scriptures and particularly from what is reported of Jacobs wrestling conclude that the more zeal and tenderness the more faith and confidence we express in prayer the more strongly and feelingly we plead the moe arguments and motives we press from his Word the more we shall prevail and that the more we are moved and affected while we pray the more we do move and prevail with God And I think strange that any should scruple to yield to this but for preventing a mistake it would be considered that it were absured to imagine that the Lord could be moved or turned from his eternal purpose and decree thus there is (u) Jam. 1.17 no variableness with God neither shadow of turning but the Lord is said to be moved by prayer 1. because he
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
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