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
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
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
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
Christ for that effect But it may seem strange that our learned Dr. (d) Invocatio illa nonest legittima inductiva est in Haeresin vel Arianam vel Nestorianam c. D. Forbel Instr Hist Theol. lib. 7. cap. 3. Sect. 13. Forbesse should joyn with them in this their assertion being far from complying with them in their design which he abominateth and hath elsewhere judiciously confuted as for his reasons they only prove that such a form of petition may be abused and we do not deny that there is here great need of circumspection least we confound the natures in the blessed Mediator and ascribe to the divine that which is proper to the humane Nature And here some cautions might be set down to good purpose but the judicious and learned Divine Mr. (e) Mr. Durham on Revel chap. 1. pag. 15 16 Durham hath liberat us of that task having propounded this case in a practical way to the satisfaction of such who will be at the pains to peruse what he hath said to that point But that lawfully and to good purpose we may and need not scruple to supplicat the glorious Mediator to interceed for us may appear 1. Because what Christ will certainly do and hath promised to do for us that we may supplicat Him to do the promise being as shall (f) Ch. 7. Sect. 1. appear a sufficient ground and warrant of Prayer but Christ hath promised to pray for us Joh. 14.16 and that He doth pray for us the holy Spirit doth testifie Heb. 7.25 c. 2. For what we are bound to return praise that we may ask and petition but the Saints are obliged to praise Christ for interceeding for them and pleading their cause Ergo. What we are now to speak concerning Christs intercession may be referred to these heads 1. We shall consider how the Scripture expresseth that point 2. We will shew according to what nature it is performed 3. After what manner 4. We will draw some consolatory inferences 5. We will point out the grounds of this intercession And 6. We will move some questions and obviat objections For the first if we compare those Scriptures which most expresly hold out this point we may observe these several steps and as it were degrees of Christs intercession And 1. in the general He is said to appear in the presence of God for us not determining the manner how nor the consideration under which nor upon what account Heb. 9.24 But 2. we have His office designed He while now in the heavens appeareth there as a Mediator between God and man ready to tryst and interpose for their reconciliation 1 Tim. 2.5 but not as a neutral and as one not concerned in the matter But 3.2 our friend on our side and a tryster and factor for us Heb. 6.20 Yea 4 as engaged by office to plead for us He appeareth as our Priest to deal and interceed for us His people Heb. 7.24 25 Heb. 6.20 Yea 5. as being yet more tender towards us and more neerly concerned in us He appeareth there as our Surety and Cautioner to pay our ransom and to offer what Law and Justice can claim for the prisoners liberty and that He may become not only our redemption and atonement and to satisfie for debt already contracted but also to become Surety for our future carriage and to become our righteousness wisdom and sanctification Heb. 7.22 Rom. 5.11 1. Cor. 1.30 And then 6. He appears as our Advocat not like the Levitical Priests only to plead mercy but as an Advocat in point of Law and justice to plead that the Captive whose ransom He hath paid may be set at liberty 1 Joh. 2.1 He will not only as an agent request and sollist though thus alwayes He interceedeth for us Heb. 7.25 but also in a legal and judicial way as our Advocat He will plead our cause upon the account of full satisfaction to justice Though all be of meer mercy as to us who had nothing to pay yet our Surety did pay to the utmost farthing what justice did require and thus having pleaded our right and obtained a sentence in our favours reconciliation being made and we pronounced just and righteous as being washed from our sins in His blood Rev. 1.5 Then 7. He prepareth a room for us in heaven and maketh all ready for our welcome and entertainment And thus He is in heaven as our Harbinger He is gone before to provide and speak for our lodging No less do the words import Joh. 14.2 3. And knowing that we are exposed to many dangers by the way 8. He purchaseth the protection of heaven and a guard to convey us and to defend us from enemies lying in wait to make a prey of us Rom. 8.34 And 9. that which comprehendeth all He appeareth before the Throne as an Ambassador and publick person in our room and stead to act for us Heb. 6.20 Or rather that this His condescension be not mistaken 1. As our head Col. 1.18 and will He not then care for the body 2. As our Lord and King Act. 10.36 Rev. 19.16 and will He not be mindfull of His subjects and servants 3. As our husband 2. Cor. 11.2 and will He have no bowels to wards His spouse panting in this wilderness after her beloved 4. As a Father Is 9.6 and will He not pity His children 5. As our elder brother Heb. 2.11 and will not our Joseph deal kindly with us will He not speak and interceed with the King c. As to the 2. it may be askt how Christ doth intereced for us Whether as he is God Or 2. as he is man Or 3. as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man Ans 1. Not as God here the four first reasons brought against the formall intercession of the holy Ghost have place which we need not resume (g) I do not deny that some of the ancient Doctors as Chrysostome and Ambrose and amongst the modern Gerhard Tilen and others do seem to be of that opinion that Christ as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth make intercession Neither 2. doth he interceed as both God and man upon the same grounds for the concurrence of the humane Nature cannot remove any of the absurdities that would follow upon the performance thereof by His God-head alone You will say our Divines usually affirm that Christ as Mediator doth mak intercession for us and as He is Mediator He is both God and man Ans We know (h) Vid. Chamier panstr tom 2. lib. 7. not under what consideration Christ can be said to appear and make intercession for us if not as our Mediator and Head and our Divines have justly condemned the doctrine of those Papists who with Lombard and Thomas these grand misleaders do maintain that Christ only as man is Mediator yet we deny that there are any (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionys Areop epist 4. ad Ganim med vid. Thom. 3. part quaest
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
the Syrophenician woman though disgraced and called a dog yet will not fly from her Master but will cast her self down under his table and look up to him for some crumbs Mark 7.28 and thus turn her reproach into a plea and prevailing argument And the reason of all this is not only 1. because the Lord requireth it the best of the flock must be sacrificed to the great King Mael 1.14 Nor yet 2. is it only because of the great violence and importunity that Sathan and our lusts do use against us either to interrupt our prayers or contract them but also 3. because as a reverend (c) Mr. Bur. grac. spirit part 2. ch 1. pag. 311. Divine speaketh there is in the Saints a holy kind of desperatness not like that unbelieving and wicked despair that was in Judas which drove him away from God and from the means but this desperation that we may keep that word which usually is taken in an ill sense is both the fore-runner and companion of faith it animats our love to God and his Son Jesus Christ and quickens our diligence in the use of the means and it floweth from conviction and sense of our sin and misery and the extremity we are in till we say hold on the remedy which must be sought to by prayer as a special mean Hence while there is any fear upon the soul the sinner though a believer will pray desperatly What though he must meet with devils and men in the way he will venture he is desperate he fears nothing he must kill sin or be killed he must pray and prevail or he must go to hell Hence floweth his impatience violence and impudence when a mans life is at the stake ye need not bid him run and whoever meet him by the way they must not call him unmannerly though he stay not upon salutations ceremonies and formalities O! if we knew our hazard and saw the extremity we are in could we be so careless and negligent and would we offer up such cold and faint desires to God Who can enough admire the desperat folly of sinners for want of this holy desperation Do you think saith a holy (d) Siccine putas Jonam in profundo Danielem inter Leones Latronem in cruce oraesse Hieron in loc citand S. 2. man that Jonah in the whales belly Daniel among the Lyons or the thief on the Cross prayed thus And yet the (e) I do not deny that the thief yea and Jonah also had reason to fear the wrath of God but their outward danger was that which mainly occasioned Jeroms question outward danger in which those supplicants were then was nothing in respect of the everlasting wrath of God which not only those have reason to deprecat who are under terrors but they also who have the surest evidence of Gods love for they as well as others have deserved his wrath and they who stand must pray that they may not fall they must rejoyce with trembling and fear the Lord and his goodness But ah that bodily hazard and fear of the skin should make men so earnest and resolute yea and so desperate as to venture whatever difficulties be in the way there can be none so great that they will not encounter with yea the greatest coward will become stout and will fear nothing if he must kill or be killed if extremity once make a man desperate with what (f) When William the Conquerour landed at Pemsey near Hastings he sent back the ships that his soldiers might see no way to escape but that now they must either fight or die and thus being desperatly resolute albeit they encountred with a great valiant and well ordered army yet they prevailed and got the victory Bakers chron of Engl. pag. mihi 24. Hence politicians in reference to military affairs lay down this rule that a wise Commander should by all means labour to take away all occasion of necessity of fighting from the enemy but should endeavour to bring his own into that necessity vid. Nic. Macchiavel disput de rep lib. 3. cap. 12. per totum courage what care what unwearied strength activity and diligence will he use the means of self-preservation and yet 1. he runs as uncertain and at a meer possibility and may be 2. for a perishing trifle which is as nothing in respect of life eternal and the incorruptible crown which God will certainly give to all them who thus run the Christian race But ah we little mind either the importance and great consequence of the work or yet the honour of our Master Pagans will rise up in judgment against us who do express more reverence and zeal in their devotion to their idols then we in the worship of the true and living God When the Pagan-priest went to sacrifice one went before with a rod in his hand and either he or the priest did stir up and arrest the attention of the people by this memento and alarme hoc (g) Vid. Plut. in Numa pag. mihi 47. age and the Grecian priests their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thought to have been used for the same purpose this do mind the present work and lay all other business aside when ye are employed in Gods service Ah! did the Pythagorians say (h) Et Alex ab Alexandro genial dier lib. 4. cap. 17. will ye worship the immortal God in transitu in the by and passing and while ye are going about another errand And what preparation before what attention seriousness and fervency in the service of God did the Pagan King (i) In profestis autem omnino in sacerdotum festis per urbem praecones praecedebant qui ut quiescerent ab operibus defisterent jubebant quemadmodum enim Pythagoricos dicunt non sinere homines per transitum adorare Deos immortales illosque orate sed continuo ex ipsa domo mente ad id paratos pergere c. Plutarch ibid. Lop. Floren interpret Numa require and prescribe so that heathnish Rome in this had the advantage of the now apostat and popish Rome their Pagan king complained though the work was Plutarch loc cit done yet if it was not performed with that reverence attention and devotion yea and preparation which was due to the immortal God but the Pope cryeth up the work done and will have it to be meritorious and satisfactory however it be done though perfunctoriously and superficially without knowledge attention c. And O! if many careless and formal Protestants were not liable to the like challenge yea alas the Saints themselves too often so pray as if they intended to provoke the Lord not to give what they so coldly ask for qui frigide rogat docet negare he who remisly and as it were with much indifferency petitioneth doth say that he is not very desirous to have and that it were to little purpose to give him what he thus asketh Ah! that we should
dogmatical faith and know that there is a God and that he is such as he hath revealed himself in his Scriptures as to his infinite nature and the trinity of persons and those divine attributes and properties which are incommunicable to any creature that Christ is the way and the life that none can come to the Father but by him c. 2. If they believe that their labour shall not be lost he being a rewarder of all them who diligently seek him and particularly as to the present duty they know that he is a (c) Psa 65.2 prayer-hearing God albeit they cannot determine the particular mercy he will give by way of return thereto yet they know that their prayer shall not want an answer and that it is not in vain as those wicked ones did blaspheme Job 21.15 to pray unto him 3. Obj. It is a received axiom among practical Divines 3. Obj. that temporal promises are to be understood cum exceptione crucis hence Mr. (d) Mr. Spurstow Wells of Saluation ch 16. Spurstow laith down this as a rule for the right understanding of these promises that they are to be expounded with the reservation and exception of the cross and if the promises cannot with-hold the Lord from chastning the Saints with rods and afflictions how shall their e prayers be able to do it especially since prayer must be grounded on the promise Ans Albeit there be a truth in that assertion that the Lord may chasten his servants with whatsoever rod he will yet why this should be propounded as a limitation of the promise I know not and I would ask whether the Lord doth at any time afflict the Saints but for their good by this he is distinguished from earthly parents that they chasten many times out of passion and anger and without discretion after their own pleasure but he only for our profit that we might be partakers of his holiness Heb. 12.10 And if the Lord never correct us but that by that rod he may promove our spiritual good and holiness can we imagine that he will with hold any temporal mercy we ask from him which is a sort of affliction and correction yea some times very sad and bitter unless he purposed to do us more good by such a dispensation then if we had received what we desired Hence it must necessarily follow that the Lord doth never with-hold what we ask but when it is better to want then to have such a supposed mercy and therefore he must do what is best for us in such a condition and this we may believe and confidently expect in all our addresses unto him and when we get not what we askt we may be perswaded that it was not good and convenient for us at such a season that comparatively it was not good nor so fit and expedient for us as the present dispensation which therefore must not be looked upon as an exception from the promise but rather as an amplification and further extension of the promise and an object of that promise to with-hold no good from them that walk uprightly and to suffer no evil to come near them Hence the same (f) Mr. Spur. ibid pag. 232. Author acknowledgeth that the faith required Jam. 1.6 albeit it be not the faith of a particular perswasion that God will give the very thing it self that we beg of him yet it is the faith of submission by which we resolve our prayers into his will and believe that he will do whatever is best for our good and his glory And this saith he was the faith that our Lord Jesus Christ did put forth in his prayer when he said not my will but thy will be done And thus we are agreed neither do I dissent from what he subjoyneth viz that although God may sometimes assure and encline the hearts of his children that are importunat wrestlers in prayer to be confident of granting the very particular temporal blessing that they seek yet this is a confidence that is rather begotten by the Spirit in the height and vigour of prayer then brought with us unto the duty Sometimes saith he such a confidence may be but it is neither ordinary nor usual We may shut up this particular with the words of zealous Bernard Let none of the Saints saith (g) Nemo nostrum parvipendat orationem suam dico enim vobis quod ipse ad quem oramus non parvipendit eam priusquam â—gressa sit ab ore vestro ipse eam scribi jubet in libro suo unum ex duobus indubitanter sperare possumus quoniam aut dabit quod petimus aut quod nobis erit utilius nos enim quid oremus sicat oportet nescimus sed miseretur ille super ignorantia nostra orationem benigne suscipiens quod nobis aut omnino non est utile aut non tam cito dare necesse est minime tribuit tamen infructuosa non crit quoniam quidem tanta super te cura est Deo tuo ut quoties ignorans queris quod tibi inutile est non te audiat super hoc habet in med devotis cap 6. this reverend ancient undervalue his prayer for he to whom we pray doth not undervalue it before it proceed out of our mouth he causeth write it in his book and one of two we may most confidently expect that he will either give what we ask or that which will be better for us He pitieth our ignorance and will not give when it is not fit or what would not profit us yet such is his love and care that he will not suffer our prayers to return empty but when he giveth not what we out of ignorance not knowing the hurt that might come to us thereby do ask he will make a compensation and commutation and will convert it in a more profitable gift Now we come to some grounds and encouraging considerations which may support our weak faith under all the temptations and objections which Sathan and our lusts (h) Stat nulla diu mortalibus usquam Fortuna titubante fides Silius 11. L. sense and carnal reason can suggest and 1. the infinit mercy and tender bowels of our God if known and duly pondred may silence our unbelief and banish all our fears when we draw nigh to him his tender mercies are (i) Nemo est hominum vel etiam diabolorum qui dicere possit se non esse participem misericordia Dei Zanch. de natur Dei lik 4. q. 3. over all his works Ps 145.9 his mercy is great unto the heavens Ps 57.10 What is said of one stream may well be applied to the great Ocean from which it floweth as a small part what is said of the word of promise and Gods fidelity in accomplishing it Ps 138.2 may truly be said of his mercy and those bowels from which the promises did spring viz. that he hath magnified that attribute above all his name Albeit all his
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
himself but alwaies for the good of his honest servants withdraw his Spirit in some measure from these who have not by their negligence or folly procured it they being most regular and exemplar in their walk yet 1. since most usually the Lord withdraws for sin and 2. since we alwaies deserve and may if the Lord would deal in justice with us by our failings provoke the holy Spirit to depart and forsake us and 3. Since the Lords high and holy ends and designs are secret and cannot well at the first view be discerned by us therefore it is alwaies our duty and should be our work when we meet with straitning deadness c which are the symptoms of the Spirits withdrawing to search after our waies and to examin our hearts that if our conscience condemn us not we may be comforted or having found out the cause and the particular sin for which the Spirit hath withdrawn we may repent and forsake it but we would not rest on a superficial veiw of our waies nor because we cannot at the first discern therefore conclude there is no cause in us but let us according to Elihu his counsel to Job say unto God that which I see not teach thou me Job 34.32 Let us impartially deal with our own heart and ask conscience and set it a work let us again ponder our waies and let our enquiry be more particular and of a larger extent and readily we will espie one of the following causes to have procured and brought on this malady and will perhaps be forced with him (o) Tu me non deseris nisi prior ego te deseram August tom 9. sâ—liloq cap. 14. fol. mihi 166. sto say Lord thou didst not leave me till I first left thee And thus we come to the second thing propounded what are these sins for which the Spirit is provok't to withdraw and forsake the Saints and not help them in prayer or any other spiritual performance at least not in such a measure or maner as formerly But it would be remembred that this question must be limited to the fourth and last case viz. when the Spirit doth hide his face for sin and when our iniquities separat between us and our God as Isa 59.2 For in the three former Cases when the Lord for our trial and for high and holy ends known to his majesty doth depart albeit then it be our duty to search and enquire whether by our folly we have procured that stroke that seeing our fault we may amend our waies and how ever we may walk more closely and circumspectly and follow after him while he withdraweth from us yet then no such cause can be discerned and found out because as is supposed the Lord in that dispensation doth not pursue a quarel against us 2. We would distinguish between the comforting presence of the Spirit and his quickning and strengthning presence there may be much life vivacity activity fervency and heart-melting in prayer or any other ordinance when through the want of assurance the Saints may mourn and pour out many a sad complaint before the Lord now albeit both those cases belong to the general head of desertion and have some place here in reference to prayer since our enlargement in that duty doth not a little depend upon and might be much promoved by the assurance of our adoption reconciliation and God's favour yet since there needeth nothing be here added to what belongs to the general case we shall remit that part of the question that concerneth the comforting presence of the Spirit to its own place and now only speak of the causes why the Spirit withdraws his help and assistance especially since the causes and cure both of the one and the other will be found the same and alike if not altogether yet for the most part as the Spirit useth to withdraw his comforting when he withdraweth his quickning presence So what means would be used for recovering the quickning may also prove instrumental for regaining the Spirits comforting presence albeit the one may prevent the other and the Spirit may for a while quicken and assist before be comfort Before we descend to particulars it would be observed that the holy Spirit may be provokâ—t to depart 1. more directly immediatly and by way of affront as when any indignity is immediatly offered to his majesty and holiness or to his work 2. mediatly as it were and indirectly by way of demerit when through our folly we transgress any of the commandments of God and thus more directly sin against him as Law-giver King and Lord rather then as our helper and comforter And here we shall especially speak of the (p) Yet not excluding the second nor denying its-influence in these provocations first sort of causes as being most proper to this place referring the other to the following Section As to the first the Scripture holds forth the unkindness affronts and indignities offered to the Spirit of God under several expressions as of 1. (q) 1 Thess 5.19 quenching 2. (r) Eph. 4.30 grieving 3. (Å¿) Isa 7.13 wearying 4. (t) Ps 78.56 provoking 5. (u) Act. 5.9 tempting 6. (x) Act. 7.51 resisting 7. (y) Isa 63.10 vexing 8. (z) Isa 63.10 rebelling against and 9. doing (a) Heb. 10.29 despite unto the Spirit of grace We will not enter upon an explication of these phrases nor particularly enquire after their importance or diffirence but we may at the first view take notice of some kind of gradation from the less to the greater for the most part if not in all according to the order they are here placed and albeit there must be an inequality for according to the measure and degree of the offence the provocation must be the less or the greater yet all and every one of these indignities in whatsoever degree doth deserve and may justly provoke the Spirit to depart but we shall now only instance some few particulars as being the most ordinary and the epidemical distempers of this generation and we shall name them as so many branches of the first head viz. quenching the Spirit which being most general may well be extended to the several particulars As (b) That we may improve the meâ—aphor and fimilitude used by the holy Ghost fire may be quenched either by with-holding fewel and matter whereon it should feed or by casting water upon it to choak and extinguish it so the Spirit may be said to be quenched either negatively by not cherishing or positively by opposing and abasing his office or work either by omission or by commission 1. Then negatively the Spirit may be quenched these three maner of waies 1. by not opening to him and yielding to his motions thus while Christ came to the spouse door knocking and crying open to me my sister my love my dove my und-filed c. She holds him out pretending trifling excuses for her folly and unkindness why she
prayer and supplication may be for a season totally withdrawn but though the Saints be seldom laid so low yet there may be a partial departure accompanied with many sad effects which may easily be discerned if we reflect upon the several fruits of the Spirit mentioned Part. 1. Chap. 9. and those infirmities which he helpeth and removeth if then 1. thou dost not so prepare thy heart to seek the Lord if 2. thy ends be not so pure and spieitual if 3. thou art unwillingly drawn as it were to the throne rather by the enforcement of conscience then out of love to the duty if 4. thou pray not so frequently nor 5. so fervently and feelingly nor 6. so confidently nor 7. with such complacency and delight if 8. thy communion with God in that ordinance hath not such influence upon thy heart to warm and quicken it and to engage it for the Lord and against sin as sometimes it hath had c. it is an argument that the Spirit hath in part withdrawn It s true the most watchfull and zealous Saints do not alwaies and without interruption enjoy the comforting quickning presence of the Spirit the wind doth not constantly blow after one the same maner upon the most fruitful garden therefore we must not measure our state by some present indisposition unless there be some notable considerable and abiding decay and abatement of our spiritual life but when that is observed we have reason to mourn and to lay to heart our loss and the greater and more eminent and longer continued we should be the more affected and sensible of this evil what a misery and sad judgment was it to Sampson and Saul to have but the common gifts and operations of the Spirit removed from them for as we may suppose Saul never to have had So Sampson never to have been totally deprived of the saving and sanctifying presence of the Spirit we may read their lamentation Jud. 16.28 30. 1 Sam. 28.15 And what is the chiefest measure of gifts and common priviledges and excellencies in respect of the least portion and degree of grace Ah! do not then sit down content when the breathings of the Almighty are withdrawn but go and cry to the (n) Cant. 4.16 north wind to awake and to the south wind to come and (o) If the wind blow not thy ship cannot come to the haven but being tossed to and fro by contrary tides is left to be a prey to pirats blow upon thy garden that the spices thereof may flow out go in faith ye have a promise for your encouragment the Father will give the holy Spirit to them that ask him Luk. 11.13 We will not insist on directions but reserving those in great part to the following Section let us now remember that if the unclean spirit return after he hath been cast out and find the house empty and swept he will enter in again and lay claim to his former possession Mat. 12.44 Nay though the house be not totally desolate yet so much room as he findeth empty he will seek to possess so far as the Spirit withdraweth so much the nearer Sathan approacheth if the Spirit withdraw his holy motions Sathan will improve the advantage and will fill the heart with vain idle impertinent and sinfull motions as Pirats may easily surprize the ship when the Pilot is gone So having entred it and finding it empty they will not fail to loaden and fill it with their trash and stoln wares Sect. 2. What may be the cause of that deadness and indisposition and these wandring thoughts that arise in the heart upon the Spirits departure and what course should be taken for removing this evil and for recovering and maintaining the presence of the Spirit and a praying frame and disposition Psa 81.11 12. But my people would not hearken to my voice and Israel would none of me So I gave them up unto their own hearts lust and they walked in their own counsels Hos 4.11 Whoredom and wine and new wine take away the heart IF the Sun be set and leave our hemisphere it must be night with us and darkness must cover the face of our earth if the soul be separated from the body the man must be dead and coldness must seize upon the liveless carrion So if the Spirit which is our Sun and life depart what darkness deadness and emptiness must be in the soul But as if it were too little to be dead and destitute of life foolish sinners will kill themselves and harden yet more the heart which already is harder then the adamant or flint and when the sun goeth down they will shut the doors and windows yea and pull out their own eyes that they may not see and thus as Seducers in respect of a total privation of life are said to be (a) Jude 12. twice dead So the Saints themselves many a time in respect of their partial deadness and the gradual departure of the Spirit of life may be said to be twice hardned blinded and indisposed for duty Not only doth sin provoke the holy Spirit to depart and thus morally and by way of demerit it stops the fountain of life but also by its poison and venomous nature it doth pollute and infect the heart it leaveth such a blot and tincture upon the soul as disposeth it for blindness and deadness Sin is not only of it self and formally opposit to grace but it maketh upon the heart as it were efficiently such a contrary impression to grace and matterially indisposeth it for a communion with God and spiritual exercises and thus stealeth and taketh a way the heart Hos 4.11 And albeit every sin hath more or less of this malignant quality in it yet their be some sins which in a special maner do produce this wofull effect after which we shall now enquire having in the preceding Section spoken of the former head viz. of the withdrawing of the Spirit and of these sins which did most directly and immediatly bring on that sad stroke but there being such a connexion between our deadness and the departure of the Spirit of life and the causes and cure of (b) Viz. of the with drawing of the Spirit and of our deadness and indisposition for duty both those evils being much alike and the same we may without any culpable confusion here speak to those joyntly especially since we referred to this place one sort of those (c) Viz those causes which did not so directly and by way of indignity and contempt of his office and work but rather condignly and by way of demerit prrooke the Spirit to depart causes which did provoke the Spirit to depart Before we speak of the remedy we will search after the causes which we shall rather name then enlarge and insist on at any length First then as to the causes of deadness indisposition and wandring thoughts in prayer for all these cursed branches may spring
ye durst ye speak so irreverently to a man like your self if in any eminent place and having authority far less to â— King Ah! let us be humbled for our unmannerly shameless and impudent boldness or rather desperat carelesness and negligence in the worship of the great God We might here also add somewhat concerning the use of the voice yea sometimes the elevation and extension of it may be helpfull to quicken the heart and then thou may'st retire to a solitary place where thou may'st use the greater freedom and not be liable to mis-construction But if yet thou findest thy deadness and indisposition to continue notwithstanding thou hast used the means for removing of it I shall further add by way of advice but these few particulars 10. Whetever abuse may be of a set form yet then thou may'st have recourse to it perhaps thou may'st be brought so low and be so far straitned as to want both matter and words and might not a Saint be helped in such a strait if he had some materials at hand drawn up by holy men or by himself from the Scriptures and fitted for his case and use but yet not so as to stint and limit himself precisely to these words or purposes but if he find his fetters to fall off and the wind to blow he may use his liberty I must saith Mr. (y) Mr. Zach. Bogan pref to his help to pr. and edis Bogan who yet pleads very much for a form needs say if I would go by mine own experience the heart that is warmed and enlarged with the sense of the love of God and joy in the holy Ghost although sometimes under a damp and some violent straitning it should be driven to a form yet as soon as the heat comes and the bands slaken would fied a form to wring and long to be at liberty When one is weak and sickly he will make use of crutches which after he hath recovered his strength he will cast away And on the other hand the judicious Mr. Ford who is very severe against the abuse of forms (z) Mr. Ford spirit of adoption cha 48. pag. 526. comparing it to a custome which he calleth a ridiculous absuraity and at another (a) Ibid. cha 52. pag. 546 547. time prescribing this as a mean how to recover out of deadness in prayer not to rest in forms of prayer nor to bind our selves to the same series and frame of words yet once and again (b) Le is citatis protesteth that he is not so severe as to condemn or forbid the use of a good form either of our own or others framing or to deny that young beginners may find help in the matter method and language of a good form and that under extraordinary deliquies and swoundings of spirit in which the soul cannot put forth its operations as before that a godly man may not as Christ in his agony Mat. 26.44 go and repeat to God thrice and more the same forme of words And that we may not only at the same time repeat but also at different occasions make use of the same form of words is evident also from Davids soliloquy and meditation in the case of his soul-trouble and dejection in which he thrice and in two different Psalms repeateth the same words viz. Ps 42.5 and ver 11. Ps 43.5 And thus on all hands it s agreed that as a form may be abused for I (c) As for the excellency of conceived prayer wherein the devous Christian out of the abundance of his heart pours out his requests to God none but a profane spirit dares open his mouth against it Mr. Gurn. loc eit pag. 438. know none who plead that beleevers should be precisely stinted and bound to a set form in their private devotion so it may be lawfully used in case of extraordinary weakness or indisposition neither may we now meddle with what is here controversal 11. While deadness and indisposition continueth let frequency supply the want of continuance come often but stay not long at the throne till thou be more able and till the Lord arrest thee by the sweet breathings of his free Spirit The famous (d) Dicuntus fratres in Egypte crebras quidem babere orationes sed eas tamen brevissin as raptim quodammodo jaculatas ne ills vigilon ter erecta quae oranti pluri mum necessaria est per productiores meras evanescat atque hebetetur intentio ac per hoc etiam ipsi satis osteâ—dunt banc intentionem fiout non est obtundenda si per durare non potest itae si per duraverit non cito esse rum pendam Absit enim ab oratione multa loquutio non desit multa precatio si fervens perseverat intentio non intentio ut mendose scribitur passim in hoc capite nam c. August epist 12. ad pob cap. 10. Austin speaking of the Saints in Eygpt who were eminent for holiness affirmeth that they used to pray often but not long at a time approving that practice as limited to the case held forth in this direction nay the reverend Mr. (e) Mr. Gurn. loc cit pag. 477. Gurnal speaking generally of the duty prescribeth the same advice and direction with this (f) Which Austin also addeth verbis citatis caution only that we give no check to the Spirit of God in his assistances nor interrupt the duty while we find the Spirit enlarging the heart and pressing us forward We need not now speak to the general but the book of the Psalms affords us many instances of short prayers poured out by the Saints while their Spirits were overwhelmed and straitned and that one hundred and second Psalm which was penned to be as it were a directory in such a case if we look only upon the petitory part of it will not be thought to be of any considerable length 12. Do not faint nor weary in waiting upon the Lord put a good interpretation on all Gods dealings and dispensations towards thee and though thou meet with no sensible manifestation gain and advantage yet follow the (g) We spake particularly of prayer and now again while we recommend the use of the ordinances though we think none either publick or private may be neglected yet let me adviâ—e thee to make secret prayer thy daily and constant refuge go and say with him Psa 80.18 quicken me and I will call upon thy name thou mayest reiterate and dwell upon this petition for in one Psalm the servant of God eight several times renews the same request and prayeth for quickning viz. Psa 119 25 37 88 107 149 154 156 159. ordinances diligently knowing that at length he that shall come will come and will not tarry Heb. 10.37 Praise God that ye may bear his voice though ye do not see his face ye have a sure word of promise labour to live upon it and in due time ye shall reap if ye
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
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
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
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
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
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
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
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
know when the Spirit with-draweth his help from supplicants Page 600 Sect. II. A two-fold deadness and indisposition one privative by the departure of the quickening and strengthening influence of the Spirit another positive into which we are casten by the opiat of sin Page 602 Divers kinds of causes of this evil Page 603 Among externals Sathan is the chief Page 604 But the root of the matter is within us hereditary sin a mother sin Page 605 To which some gross pollution or conscience-wasting sin being super-added the heart must be very much straitned in it's approaches to God Page 606 What are these sins against which the Saints should especially guard Page 607 What be these sins which more formally and efficiently straiten the heart and occasion deadness and wandering thoughts Page 607 1. Earthly-mindedness 2. irreverence and want of fear 3. hypocrisie 4. want of feeling 5. distrust and unbelief 6. excess and surfeiting either bodily or spiritual 7. wantonness and a spirit of lust 8. discontent with our condition family-contention and whatsoever distemper of the passions anger grief c. 9. not watching the heart 10. nor guarding the outward senses 11. taking unseasonable times for performing these duties 12. disuse omission and want of frequency 13. a giving way to a slight and superficial way of performance 14. ill company ibid. Positive directions and remedies 1. strengthen and fortifie the heart with the cordial of love 2. let us rouse up and awaken our sleepy hearts 3. let us beg the quickening presence of the Spirit of Christ bewailing more the want thereof then the want of his consolations 4. let us diligently mark and observe when the Spirit draweth nigh and when he with-draweth 5. when we set upon any duty let us renew our resolutions to hold our hearts fixed at the work 6. in the intervals of prayer let us give our selves unto holiness 1. do not stint thy self to such a measure of holiness 2. imitat the best examples 3. converse much with the Saints 4. frequent the Ordinances diligently and 5. be diligent in thy particular calling 7. arrest thy heart at the present exercise and work 8. remember 1. the greatness and excellency 2. the goodness and bounty 3. the presence and all seeing eye and 4. the holiness justice and terrors of him with whom we have to do 9. use such a gesture as may be most helpfull to raise the heart 10. thou mayest while indisposed have recourse to a set form and then 11. let frequency supply the want of continuance and enlargement 12. whatever success thou meetest with yet leave not off but still follow on to seek the Lord in his Ordinances till thou find him do not faint nor weary for c. Page 620 Sect. III. Whether our deadness and indisposition will excuse our negligence and omission of duty Page 637 Six or seven reasons for the negative ibid. Our deadness should rather send us to then hold us from the throne of grace Page 640 Motives to stir us up to shake off our laziness indisposition negligence c. Page 640 What copy should we set before our eyes as to our diligence and activity for eternal life Page 643 When and what wandering thoughts do nullifie our prayers and hinder their success Page 644 The testimony of some Divines Page 645 Deadnesse and wandering thoughts a grievous burden to the Saints Page 646 Whether we may be too much inlarged in prayer or meditation Page 648 Of the Popish mystical Theology Enthusiasme c. ibid. Whether the Saints be alwayes precisely limited to the present work in which they are imployed Page 650 Whether sincere supplicants use to be be more inlarged in private or publick ibid. Whether it be a mercy to have our prayers answered when we are cold and formal Page 651 CHAP. III. Whether we may pray for any evil either of sin or suffering Page 652 Some distinctions Page 653 We may not pray for any evil either absolutely or relatively ibid. Five arguments Page 654 Objections answered Page 657 Far less may we pray and wish evil to our brethren Page 663 A word concerning the evil of sin ibid. CHAP. IV. Whether it be lawfull to imprecat the question propounded and limited Page 664 It is certain we may 1. pray against the sins and 2. against the plots of the wicked and 3. that we may complain of their cruelty and 4. that we may pray the Lord to break their snare of success and prosperity and 5. that justice may be executed upon malefactors ibid. But we must not curse 1. without a cause nor 2. for our own cause nor 3. our relations Page 665 The question answered negatively and objections obviated Page 666 CHAP. V. What it is to pray alwayes Page 668 The Euchits confuted Page 669 Whether Pelagians taught that it was needless to pray Page 670 Six conjectures rejected Page 671 The exhortation to pray alwayes and without ceasing supposeth a spiritual disposition Page 674 It answereth the question when should we pray ibid. It importeth assiduity and frequency ibid. It requireth 1. constancy and 2. universality 1. in respect of the object 2. in respect of the seasons time and opportunities whether set or occasional Page 676 An omission cannot be imputed to us unless we be called and oblieged to do Page 677 The least that can be allowed for a set course of prayer is twice a day Page 678 What time of the day fittest Page 679 Scripture-instances with some variety Page 680 How we may discern the occasional season of prayer Page 681 What is done in it's season whether set or occasional is said in Scripture to be done alwayes Page 683 There ought also to be an universality in respect of the subject Page 684 Lastly it importeth perseverance Page 684 How much time should be spent and how long should we continue at prayer Page 685 Whether it be lawfull to use repetitions and what repetitions in prayer Page 687 A word concerning ejaculatory prayer Page 691 The Saints have continued for a considerable time at prayer Page 692 An exhoration to frequency Page 693 A word of caution take heed lest custom and frequency make us customary and superficial in prayer Page 695 PART IV. Of the return of prayer CHAP. I. Of the success of prayer Page 695 Sect. I. The Christian is the only worthy and invincible man Page 696 Prayers and tears the arms of the Church Page 697 How the holy Spirit expresseth the power and prevalency of prayer Page 698 Sect. II. The Atheists great objection all things come alike to all answered Page 701 What the Lords hearing of prayer importeth Page 703 Hence several arguments proving that the wicked receive nothing in answer to their prayers Page 704 Why then doth the Lord bestow mercies upon them Ans Page 706 Four wayes of the Lords hearing the prayers of his servants Page 710 A delay to give or denial of the particular askt may be a gracious answer of
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
complainest thou poor indigent and witless creature The owner (h) Rev. 3. vers 18. Is 55. vers â— 2. invits thee to come he points out thy way and discovers the door and thou hast the (i) There is no door so fast shut that Prayer will not get entrance vid. part 4. ch 1. keyes as it were hanging at thy belt for if thou wilt knock it shall be opened unto thee if thou wilt seek thou shalt find and if thou ask it shall be given thee Math. 7. vers 7. There is a well furnished table set before thee and it is left to thy choice to cut and carve what thou wilt and so if thou starve thou mayest know who should bear the blame O! saith an (k) Gerbard cont barm cap. 179. utilitas orationis tanta est ut nemo eam c. eminent and judicious Divine who is able to enumerat all the excellencies and advantages of Prayer What the heart is to the living creature What rest to the weary What joy to the sad What gold to the indigent What strength to the feeble What nerves to the body What spirits and blood to the life Prayer is all that to the afflicted soul It is as the Sun in the Firmament or rather the Glass by which light is communicat it's medicine to the sick a refuge to the opprest a sword against the devil and a shield to ward off his fiery darts It 's eye-salve to the blind it begetteth hope and confidence it inflameth the heart with love it worketh humility and filial fear it elevats the mind above the creature and sets the affections on things that are above it brings a taste of the hidden manna and sets the Supplicant before the Throne to behold the King in his glory and leads him into the (l) Song 7. vers 6. Galleries where he may familiarly converse with his Lord and Soveraign This is that golden chain which will hold the Almighty untill He blesse thee it is Jacobs ladder whereon thou mayest mount up to Heaven It is that Jaw-bone wherewith Sampson smote the Philistines This is Noah his dove which alwayes returns with an Olive leaf of comfort to the disconsolate This is Davids stone wherewith he smote Goliath and his Harp wherewith he drove away the evil spirit from Saul This is that Pillar of fire and cloud which directs the Saints and blindfolds their enemies This was that Bow the Promises being the Arrow and Faith the Hand whereby these Worthies Heb. 11. of whom the world was not worthy waxing valiant in fight turned to flight the Armies of the Aliens quenched the violence of the fire escaped the edge of the Sword subdued Kingdoms stopped the mouths of Lyons c. O! Who is able to enumerat all the noble and admirable (m) Vide infra pare 4. chap ult effects of Prayer What desolations it hath made in the earth what revolutions in the world and what astonishing deliverances it hath brought to the Saints O! That He who gave wisdom to (n) Exod. 31. vers 6.11 Bezaleel and Aholiah for making the Tabernacle according to the Pattern would teach us the heavenly art of sacrificing to our God in spirit and in truth The material Tabernacle and Temple where are they now Yet we must still bring our offering the Christian oblation must never cease we are Priests Rev. 1. vers 6. and we have an Altar Heb. 13. vers 10 12 15. But alas may we with Isaac Gen. 22. vers 7. say where as the Lamb for a burnt offering we have nothing to offer unless the Lord provide a Ram and instruct us how we should offer it up Rom. 8. vers 26. It is thought one of the most tolerable and easy tasks to pray and every one as they think is able and sit enough for such an employment and are busie enough in carrying on that trade and they were not worthy to live will such say who do not call upon God But ah Who are they that are acquainted with the mistery of Prayer Lip-labour is indeed an easy work the Popish devotion the whiting the out-side of the Sepulchre is no difficult task but it is not so easie to give life to the loathsom carcasse within thou mayest draw nigh the Throne and prattle some few words before the Lord and yet never put to one finger to the work if thou do not put out thy strength to draw up thy dead lumpish heart if thou find not a burthen pressing thee and it down and call not to heaven for help and for fire to kindle and enlive thy sacrifice Every key will not open the doors of Heaven every knock will not obtain an entrance nor every cry prevail Let us then look up to Him who can only give us that wisdom which is from above who can discover bring to our hands and help us to use that admirable piece of work that it may not only prove a key to open the Fountain the Store-house door and all our fathers Cabins but also for opening of our hearts and an hammer to break the hard rocks of corruption and the stone there Ah! But who is sufficient for such a task A word spoken on such a subject can never be unseasonable and though many have put in their Sickle here yet much of the harvest is un cut down But more hath been said then rightly improven though the Lord hath stirred up so many of His Messengers to point out the way to the Throne and how to carry on a safe trade with Heaven yet who hath believed their report And we shall not think our labour lost in bearing testimony against this sinning and prayerlesse Generation nor shall we stand upon an Apology for making choice of such a Theme Alas How often have (o) Is 37. vers 4 5. the children come to the birth and have stuck there for want of Prayers (p) That I may so speak with some eminent Divines Mr. Good-wine Mr. Gurnall c. Midwifry The Promise many times is big with child and is come to it's full reckoning and hath no longer to go with the desired Mercy then till thou run to the Throne of Grace and plead for it's deliverance it only waits for the obstetrication of the prayer of Faith that the Man-child may be brought forth The Lord deals not sparingly with us He hath many blessings to bestow None of His children need with (q) Gen. 27. vers 38. Esau complain that he hath not one to bestow on him But alas we are like a Kings Son in the cradle who knows not that he is Heir of a Crown and thus neither regards nor improves his Dignity and Priviledge Or like a Traveller who having many Bills of Exchange yet will not be at the pains to read them but undervalues them as so much un-written paper and will rather starve than bring them to the Exchanger and plead for the sums to which they give him a right Ah! Who
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
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.
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
be a rule of faith and yet read that heresie of Angel-worship and invocation so generally condemned by these will notwithstanding lick up that venom and hold it out to their followers as a cordiall and that upon the very ground (o) Vid. Theophil in Col. 2.18 alledged by these old hereticks and condemned by the Apostle to wit a pretended humility in not daring to make an immediat addresse to God But though some few did fall into that (p) Viz. Of Angel-worship error yet its certain from Ecclesiastick history that the Christian Church for the space of some hundreth years was kept free of creature-worship and invocation all Churches and Incorporations condemning these few Angelick Hereticks And as for the worship and invocation of Saints or the souls of the defunct it was not so much for ought that can be known from history as once named amongst Christians for the space of two hundred years and above the Church for that time being for the most part in the furnace one storme following upon the back of another like the Waves of the sea did retain her (q) Eusebius with Egisippus calls the Church a pure and chast Virgin for the space of the first two hundred years vid. Eus hist lib. 3. cap. 31. virginity and continued all that while a chast spouse to Christ and as in other things so also in this as she gave to him her heart so also her outward service worship and obedience but after these stormes were over and while under the reign of Constantine and other Christian Emperours the world began to smile upon her she began to gad after other lovers and as being ashamed of Christ and the simplicity of the Gospel to deck her self with Ornaments of her own devising till at length the mystery of iniquity came to its maturity and a bill of divorcement must be put in the hand of the strumpet and great whore so that she was no longer to be accounted a spouse The popish Doctors apprehending it to be a great prejudice to their cause to have these first and purest times not only silent and not to speak for them but also to condemn and abominat their doctrine as being the very dregs of Pagan superstition and idolatry though a litle purified and refined by subtile wits they have adventured upon a strange remedy which to the intelligent maks their disease to appear the worse and more desperat they have 1. dared to wrest change corrupt and expunge severall monuments of purest antiquity and have been bold to publish to the view of the world their indices expurgatorii and as that had not been enough they have 2. without all modesty published their own late dreams under the name of ancient Doctors and thus have fathered upon them whom they call fathers such children as were not conceived till some hundreth years after the death of their supposed parents so that it is an usuall trick for Monks as in another sense so also in this to father their own children on other parents But when these covers could not hide their nakednesse they confesse something but yet like some impudent strumpets they still plead not guilty and they will give you reason for it why they may play the harlot though other women were chast and then least they should seem singular they tell us that they want not companions though others be more modest and will not avouch it yet they are as guilty for (r) Vid Eccium in Enchirid Bellarm. de sanct beat lib. 1. cap. 19. Suarez in 3. Tom. 2. dis 42. sect 1. they will shew you why they may invocat the Saints though the Iewish Church did not and might not call upon them 2. As for the Apostles and first founders of the Christian Church ye must believe that they did approve this Saint-invocation but in modesty did conceal it least they should be thought ambitious and to desire that they themselves after their death should be worshiped and invocated And thus Paul least he should seem arrogant must become a (Å¿) Thus his modesty must 1. make him unfaithfull in concealing his masters will 2. a liar in attesting and protesting that he had concealed nothing liar and make the elders of Ephesus witnesses of his lie while he protesteth that he hath not shunned to declare unto them all the councel of God Act. 20.26 27. But as such groundlesse pretences shew the weaknesse of their plea so this extorted confession and concession doth clearly hold out the novelty of this Popish device and that as Christ said of the Jewish divorcement Mat. 19.8 from the beginning it was not so The first who did lay a stone in this foundation seemeth to be Origen about the yeare 240 for overturning of which we need not run to the common answer and put Papists in mind that his Doctrine hath alwayes been suspected and that his greatest followers and admirers when they could stand no longer to his defence have been forced to confesse that his writings have been miserably adulterated by haereticks so that much weight cannot be laid upon any testimony brought from thence Yet let us hear how Origen doth plead their cause O! (t) Orig. Hom. 3. in Cant. in Joshom 16. saith he It shall not be amisse to think that the Saints departed have a care of our salvation and that they help us by their prayers And (u) In Epist ad Rom. lib. 2. cap. 2. else where Whether the Saints who have left their bodies and are now with Christ do care and labour for us as the Angels who are imployed in the ministry of our salvation let this remain amongst the (x) Habeatur hoc quoque inter occulta Dei nec chartis committenda mysteria hidden and secret mysteries of God which are not to be committed to writing I would know what Papists can collect from these testimonies Is there any orthodox Divine who will scruple to say as much yea some have positively determined what he propounds as a mystery and at the best but an Apocryphal tradition what though the saints do pray for us must we therefore make idols of them and pray to them I might (y) Vid. lib. 7. cont Cels sub sin init lib. 8. hom 6. in lib. Jes Nave hom 5. in diversos in Epist ad Rom. lib. 8. cap. 10. c. cite many passages where this learned man doth condemn and confute Saint-invocation as a pagan delusion But Cyprian about the year two hundred and fiftie did advance this error a step further for this holy man supposing as certain what Origen had delivered with much haesitation viz. that the Saâ—nts in glory did pray for us though he was far from thinking that we should therefore pray to them yet he did (z) Cyp. lib. 3. epist 18. exhort the people of God that after their death they would remember one another and that after they came to their fathers house they
not been able to produce one testimony or to make a reply that deserveth consideration we may upon this ground together with positive evidences from the most learned judicious and most approven Fathers affirm that albeit 1. In the dayes of Nazianzen there were several ground-stores brought for this work to wit the rhetorical Dialogues and apostrophes to the defunct which 2. were afterwards laid by some foolish builders yet with much doubting and haesitation and 3. though some did call to the martyrs yet they did not invocat them they were as (m) Usher loc cit pog 444. and Geo. Cassand a moderate Papist thinks it yet sufficient only to present our wishes and desires to them and not to pray to them satis est si dicamus per modum desiderri eas interpellationes explicari posse c. oper pag. 1109. vid. Uss one speaketh only vocati not invocati they were desired as we do the living to pray with us but were not prayed unto 4. Though some did call upon them yet with some moderation not pleading their merits and only in their private devotion Yet 5. till after the death of Epiphanius and Augustine these two great opposers of this idolatrous invention it came not to its height but after a little while it fell into the hands of some (n) Such as Prudentius Paulinus Fortunatus c. Poets who without all modesty used a licentious liberty to passe all bounds and by a strange kind of metamotphosis to make new gods and mediators of holy men and martyrs but all this time it was kept as it were within doors in the private or domestick worship till about the year six hundred For albeit Gnapheus before that time essayed to have insert it into the publick Liturgies yet he and his motion were rejected that great work being reserved for Gregory the great who for that and his other superstitious conceits may well be called the grand innovator and father of superstition and then lastly Adrian the third about the year eight hundred eighty five did put on the cop-stone claiming to himself and his successors the power of Canonization and making Gods of men We need not stay long in confuting this dream yea one of its patrons the learned Swarez doth furnish us with an argument confirmed by the authority of their master Thomas in which we may rest viz. No (o) Religionis virtus circa solum Deum versatur sed oratio est proprius actus religionis c. Swar loc cit cap. 9. sect 2. religious act can without idolatry be terminated in the creature But must only be directed to God But prayer is a religious act Ergo. And before he brings this he tells us that the conclusion of it must be supponed as certain You will then say the controversie is at an end O! but hearken and ye shall hear a limitation its certain saith he that prayer under some consideration as it belongeth to their cultus latriae doth only belong to God but as it falls under cultum duliae so it may be tendred to Saints We will not now meddle with these strange terms but in a word he grants that prayer as it is a religious (p) Ibid. cap. 7. 8. act cannot be made to any creature without grosse impiety and thus he hath hit right for their idolatrous Saint-invocation being a most impious and idolatrous abomination can be no religious performance nor savour of piety and devotion 1. We may argue thus we must not call on him in whom we do not believe Rom. 10.14 But wo to him that believeth or trusteth in any meer creature and makes it his arme and citty of refuge Jer. 17.5 Ergo. O saith Bellarmine the Prophet Jeremy must be mistaken for otherwise Saint-invocation must be disclaimed for (q) Non potest sanctos invocare qui'suo modo in eos non credit in iis non sperat Bell. de sanct beat lib. 2. cap. 20. sect ad primum none can be said to call upon the Saints who doth not in his own way trust and hope in them But thus saith the Lord cursed be the man that trusteth in man under what pretence soever for his heart must depart from the Lord If any thing of it thus be let out towards the creatures He will accept of none of it He dow not away with a corrival You will say they give God the first place and they acknowledge him to be the first (r) Primito auctor bonorum Bell. ibid. author Reply Instruments and means must not share with the first author in what is due to him alone while we use the creature we must only confide and trust in God Whatever we make an object of our faith confidence or hope must be either an Idol or God and the most vile Pagan idolater might run to this popish plea for though they worshiped many inferiour gods yet they acknowledged only one viz. their great Jupiter to be the first and chief author of all As for the two texts Bellarmine citeth the first viz. Gen. 48.16 It is most impertinently alledged and it is as impertinently applied viz. not to the present point of trusting in but of calling upon the Saints and thus also he contradicteth himself while he grants that the Saints were not invocated under the old Testament and the text speaks only of the adoption of Manasseh and Ephraim to be accounted as Jacobs sons and thus to become heads of two distinct Tribes and now Jacob by these words of his blessing performs what he said ver 5. As for the other place we remit him to their own (Å¿) Cajet in Philem. Cajetan who hath so much modesty as to blush at the popish glosse and will not have the Saints there viz. Philem. ver 5. to be named as the object but as the (t) Fides refertur in sanctos tanquam consertes fidei subject of faith so that Philemon there is commended for that faith which he had with all Saints and not which he had in the Saints but as to the genuine sense of the words we rather close with Theodoret viz. that the Apostle having named faith and love doth assign to each of these its proper object so that (u) Yet here there is an inversion of order vid. Calv in loc faith must be terminated in the Lord Jesus and love in the Saints 2. These who teach for doctrines the commandments of men do in vain worship God Mat. 15.9 Wo to such presumptuous fools what plea will they be able to bring when it will be said to them as it was said to that people Isa 1.12 who required these things at your hand But the Scriptures hold out 1. no warrant or command as we shall hear the Papists anon confesse 2. No promise or reward to such a performance and 3. no threatning or punishment for neglecting and slighting it and 4. No example of holy men who have performed it with successe and
these spiritual sacrifices of prayers and praises which deluded idolaters do offer up unto them As for that glasse of the trinity in which they imagine the Saints to behold all things that concern them and so what prayers are offered up unto them many Papists long since have dasht it in pieces as being ashamed of such a groundless invention So Scotus Bonaventura Gabriel Câ—â—â—m and (i) Quos simpliciter illud coÌ„mentum rejicere affirmat inter quos enumerat ipsum Thomam sect 9. omnes Thomistas sect 14. omnes Theologos sect 15. ex quorum placitis argumentatur contra hoc fictitium speculum Mart. Becan theol schoi part 1. tract 1. cap. 9. q. 13. others whom the Jesuit Becan citeth and followeth to which we may add Henricus Gandavensis quoâ—â— 6. art 4. whom (k) Dom. Bannez in 1. tom 1. ad quaest 12. art 8. Bannez will have the first who removed the black from the back of that glass and our learned Country-man Io. Major in 4. sent dist 49. quaest 5. So that (l) Quilibet beatus videt in verbo hee est in essentiâ divinâ tanquam objecto cognito ut explicatur ab aliis ea omnia quae pertinent ad suum statum ut docent communiter omnes theologi cum S. Tho. 1. p. q. 12. art 6. haec Alvar. in 3. quaest 10. art 3. disp 55. § it Didacus Alvarez hath wronged himself while he would abuse the reader in making him believe that all Theologs with Thom. 1. part quaest 12. art 6. but as he hath mistaken the thing so also he or the Printer the figure for in that sixth article Thomas speaketh not one word to that question but art 8. do teach that the Saints by beholding of God do (m) Rectè Calvin in 1. Cor. 13.8 imaginantur inquit Papistae sanctos ex reftexo lumine quod haebent ex conspectu Dei videre totum mundum sed profanum est figmentum prorsus gemilitium quod Aegyptiacam Theologiam magis recipit quam Christianae philosophiae conveniat c. see in him all things that belong to their state You will say what prospect have they who reject this glass found for the Saints to look down from heaven to earth Ans Martin (n) Becan loc cit Becan for healing the wound he had made bringeth three sorts of plaisters nor knowing any thing on which he could rely 1. The report of those who daily come from earth as if the dead after their arrival in heaven made it their work to shew to their brethren what was doing on earth when they removed from it 2. The relation of Angels as if these ministring Spirits for the heirs of salvation did minister unto them after they were brought home to their Fathers house they are indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are ministring Spirits to them who shall be not to these who already are heirs and inheritors of salvation Heb. 1.14 3. Revelation from God as if the Lord did say unto them pity such and such a man for he prayeth unto you but will not the Lord rather pity and shew mercy of himself then wait upon and thus as it were deal with others that they may deal with him for that effect And then I would ask what warrand they can produce for such a revelation and how they came to know it before it was revealed unto them and whether it be an extraordinary dispensation or not whether the Lord maketh such a revelation to the Saints immediatly or by some signes and instruments and what these are c. (o) Bell. de sanct beat lib. â— cap. 20. Bellarmine finding himself at a loss here having alledged four opinions of the Roman Rabbies he leaveth the question with this uncertain determination that one of these four viz. that dream of the glass of the Trinity is most probable and another viz. the last of Becans subterfuges concerning divine revelation is more fit and efficacious for convincing of haereticks and that the other two are not satisfactory We may fitly here alledge Erasmus his pithy Sarcasme as being more pertinent then Arguments while we have to deal with such obstinat adversaries There was one saith (p) Apud Chemn loc cit pag. mihi 296. he who in the time of a storm being in great danger and seing every one to run to his tutelar Angel reasoned thus with himself If I should now call upon our Nicholaus to whom the care of Sea-men is committed perhaps he will not hear me and is ignorant of my hazard and though he know my condition and hear what I say yet what know I but he may be so busied and taken up with the complaints of others that he hath no leasure to help me therefore he resolves to take the surest and shortest out and immediately to run to God in Christ who is able and willing to pity us and who hath commanded us to call on him in the day of trouble and promised to deliver us Ps 50.15 Surely that (q) Vid Chem. ibid. Nobleman that was with George Duke of Saxony at the time of his death did rightly determine the controversie that was among the Moncks some counselling him to pray to Mary some that he would pray to the Angels others to this and that Saint O! saith this Nobleman your Highness as to civil and politick affairs used alwayes to say that the streight way was the shortest and best wherefore then suffer ye your self to be misled by looking after these Maeanders these crooked and by-wayes and do not rather directly run to God in Christ who is able and ready to help all these that come unto him Arg. 4 4. We must pray in faith nothing wavering Jam. 1.6 But Papists cannot pray to Saints in faith they must waver and doubt 1. of their warrant for there is no such thing enjoyned in the Word as we shall hear themselves confess O but saith the Lord what thing soever I command you observe to do it thou shalt not add thereto nor diminish from it Deut. 12.32 Thou must saith (r) August de consensevang 1.2 Deum sic colere oportet quomodo scipsum colendum esse praeceâ—it-â—orare aliter quam Deminus docuis non ignorantia solum sed culpa est quare honorandus esse non intelligitur nisi ipse docuerit honorandum dei honorem per Deum docemur non est de Deo humanis judiclis sentiondum Aug de trin lib. 5. Austin so worship God as he hath prescribed and if thou pray otherwise then he hath taught thee thou offerest to him the sacrifice of a fool thou must not make thy reason a rule for his service 2. They must doubt whether these new patrons will accept of that piece of homage from their hands since in the Scriptures we read of none who would thus suffer their master to be robbed of his glory 3. They must waver and
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
liveth to plead his peoples cause and interceed for them Heb. 7.25 24 In the outward Court and Tabernacle the whole congregation might pray but none might enter into the Holy of Holies but the high Priest with blood Heb. 9.6 7. All Saints may joyn on earth in this lower and outer Court but in the heavens that Holy of holies only our high Priest appeareth for us presenting our sacrifices and mingling his blood that excellent perfume therewith Heb. 6.20 But Papists would cloak the matter with a distinction between a Mediator of intercession and a Mediator of redemption and they say they do not wrong Christ while they substitute many intercessors since they only acknowledge him to be the Redeemer Repl. But if we beleeve the Scriptures then we must grant that as there is but one God so there is but one Mediator between God and man to interceed with God for man to wit the man Christ Jesus (n) It s observable that the Apostle here while he speaketh of prayer excludeth the mediation of all others as Calvin well observeth atque horum quoque insuâ—sitatem coarguâ— loci circumstantia quandequidem hie de precibus ex professo tractatur Calvin in 1 Tim. 2 5â— 1 Tim. 2.5 6. Heb. 9.15 Where also we have the ground of his mediation from which we may argue thus 1. None can be a Mediator to interceed for sinners but he who hath offered himself a ransome for sin but no Angel or man did or was able to pay a farthing of our debt Ergo. 2. He who is our Patron and Advocate must be able in point of law and justice to carry our cause and so he must be according to the Apostles inference 1 Joh. 1 2. the propitiation for our sins but Christ is the alone propitiation and therefore the sole advocate of sinners It was well said by (o) Pro quo autem nullus interpellar sed ipse pro emnibus hic unus verusque mediator est Aug. lib. 2. cont Parm cap. 8. Austin He for whom none interceedeth but he for all must be the alone and true Mediator But such is (p) Bell. loc cit cap. 20. § hanc rationem secutus est B. August Bellarmines rather impudence then ingenuous confidence that he dare cite this passage for clearing one of his distinctions But yet he is pleased to take notice of Calvins abuse as he would make us beleeve of that place yet in effect saith nothing to that which mainly striketh at the root of Saint-invocation viz. that Christ is the alone and true Mediator and therefore all other mediators to whom we offer our prayers must be so many empty shadows and lying waters which will not refresh the weary passenger And the following words which Bellarmine either hath not been at the pains to read and ponder or else of purpose passeth over will sufficiently vindicate Augustine from the popish false glosses for saith he Nam si esset mediator Paulus essent utique caeteri co-apestoli ejus ac sic multi Mediatores essent nec ipsi Paulo constaret ratio qua dixerat unus enim Deus unus Mediator Dei hominum homo Christus Jesus Aug. loc cit But as redemption and intercession must not be separated in the Mediator neither have the authors of that distinction separated these in their practice but to whom they have run as unto intercessors to them they have leaned as unto (q) Vid. Calvin in 1 Tim. 2.5 Redeemers Thus in their Litanies and forms of prayer and particularly in Mary her Psaltery published to the view of the world they call to the Saints as authors and procurers of mercies spiritual and temporal O! what blasphemy hath been vented in their blind zeal towards these strange gods The learned (r) Chem. exam Conc. Trid. part 3. in decr de invocat See also Dr. Usher lol cit Chemnitius hath set down a large catalogue of this kind of abomination and impudent idolatry especially in their supplications to the virgin Mary in which they call her the queen of heaven the mother of mercy their hope life refuge strength c. and in her Psalter they have ascribed to her what was said by the Prophet in the Psalms for proclaiming the glory and majesty of God viz. that (Å¿) Psalter B. Marâ— virg Ps 18. Ps â—7 Ps 30. c. the heavens declare hâ—r glory In thee O Lady have I put my trust let me never be confounded save me Lady by thy name O come let us sing unto our queen that brings salvation her mercy endureth for ever except our Lady build the house of our heart the building will not continue c. Be astonished O ye heavens and be confounded O ye earth who to this day declare the glory of your Maker to see the sons of men for whose use ye were made thus to dishonour their Master and to give his glory to the poor creature If their set forms compiled by the learned be laden with such stuffe what must then the licentious liberty be which the rude (t) Let us hear Calvin who was better acquainted with their practice then we who live at suc a distance Quod Satan sub papatu eousque perduxit ut vix millesimus quisque mediatorem Christum vel titulo tenus agnosceret ita illis nomen est invisum ut si quispiam Christi Mediatoris faciat mentionem praeteritis sanctis mox suspicione gravetur haeresios Calvin in 1 Tim. 2.5 multitude takes to themselves at their private devotion And albeit Bellarmine Suarez and others dare not own these execrable blasphemies in point of dispute yet take their best refined speculations and view them narrowly and they shall appear to be nothing else but a nursery of such abominations and though in their debates they will not because they cannot defend yet who is he amongst them that freely rebukes or takes pains to remedy this evil though so publickly and frequently committed Yea not only their Postillators with the rable of their ignorant and blind preachers but their most learned and subtile Rabbies do lay the foundation for such a superstructure their (u) Magist sent lib. 4. dis 45. Scot. ibid. q. 4. Thom. 2.2 quaest 83. art 4. in corp summa Tab. 5. orare Bellarm de sanct beat lib. 1. cap 20. Suarez loc cit lib. 1. de or cap. 10. § 12. c. I might here fill some pages with citations Lombard Thomas Scotus Summa Tabiena Bellarmine Vasquez Suarez Valentia Bannez Becanus c. do maintain and plead that the Saints by their merits do obtain and thus with their money purchase an answer to our prayers I needed not have named any for this it being the doctrine of all the popish Clergy who of them have written on this subject who doth not make the merits of the Saints the ground of Saint-invocation According to their (x) Thom. loc jam citato masters doctrine Orationem porrigimus
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
the right of a mother shee would (m) Jure matris impera filio tuo dilectissimo Bonav in Cor. B. mar virg oper tom 6. command yea and (n) Inclina vultum filii tui super nos coge illum c. Psalt Bon. seorsim edit Paris compell him to shew mercy to sinners for (o) Vt docet lex divina tu illius es domina nam lex jubet ratio matrem praeesse filio haec ex libro cui titul Antidotum animae O faelix puerpera nostra pians scelera jure matris impera redemptori missal Rom. both law and reason do hold out the mothers power over the son c. O! the abominable Doctrine of merit in the poor creature hath sent many a soul to hell and hath so bewitched and infatuated many great and learned ones till at length they have reverenced and worshiped the creature more then the Creator As to the 3. they are so far from acknowledging him to be the alone stor-house and conduit of mercy that they have hewâ—d out to themselves so many empty and broken cisterns as there are evils they fear or good things they desire they have multiplied their Gods not only according to the number of their cities as is said of back-slyding Judah Jer. 2.28 but to the number of the inhabitants non tantum pronumero (p) It s observable that Bellarmine reckoneth this amongst Calvins calumnies and yet returneth no answer unto it Bell. loc cit cap. 16. § 4 dicit urbium sed pro numero capitum Nay one and the same person must have his recourse to as many gods as there be mercies he stands in need of they must commend their oxen to St. Pelagius their horse to St. Eulogius their sheep to St. Wendilin c. And thus what is said of Christ Col. 3.11 Eph. 3.12 c. they may apply to their new mediators whom they have substituted in his room They are all and in all to them they are the way and their propitiation in them they have accesse with confidence c. Yea some of them have not stayed here but as if it had been too litle thus to undervalue passe over and forget the blessed Mediator and put a Saint in his room they have also been so bold as to make a comparison as to their Practise we heard Cassanders ingenuous confession that many did more trust and confide in the merits and intercession of thâ—ir Saints then in the merits of Christ But you 'll say can any be so shamelesse as to avouch that of themselves yet we heard also Jacobus de Valentia his impudence in professing that we have no other refuge in our calamities but to run to the Virgin Mary the mediatrix to pacifie her sons wrath quae iram filii sui placabit and O! saith another (q) Expedition in calum est via per Franciscum quam per Christum apud Wendil Christ theol lib. 2. cap. 5. it is a more expedite and ready way to heaven by St. Francis then by Christ But I am wearied in relating such abominable blasphemies and ridiculous dreams We will not lose time in returning an answer to objâ—ctions so many of our Divines having so fully vindicated these few Scriptures which some Papists contrary to their own light wrest as they 2 Pet. 3.16 unto their own destruction one of the most judicious and searching wits of the Jesuitick School Fran. Suarez having employed all his strength for finding out arguments yet behold the result of all his labour the custome and appointment of the Church which is the pillar of truth may saith (r) Swar loc cit cap. 10. § 3.4 he suffice for confirming this truth as if the lustings and whoredoms of an adulterous wife should be a rule to the chast spouse And yet he not daring to lean to this pillar concludeth that (Å¿) Ratio potissâ—ma sumenda est ex responsione ad argumeta haertiâ—orum ibid § 3. the best reason he can fall upon is to answer the hereticks so he calleth the orthodox arguments As for the scriptures of the old Testament not only (t) Ibid § 3. Alb Pigh contr 13 Bellar. loc cit cap. 19. ced disp Salmer in 1 Timoth. 2. disp 8. c. he but Bellarmin Pigkius Salmeron c. do confesse that they hold out no warrant for saint-invocation and that it had been in vain to have gone to poor prisoners such they will have the saints to have been till Christ went to hell and â—elivered them from the prison and to supplicat their help but Eccius as we heard cleareth both new and old Testament from any imputation that Saint-worshippers can lay on them and Dominicus (u) Dom. Bannâ—z in 2.2 art 10. in quadam nam varias habet conclusiones iste tractatus conclus 2. pag mihi 107. neque apertè neque obscurè neque expressè neque impressè involute sacrae literae docent orationes esse ad sanctos facieudas c. Bannez confesseth and pleadeth that neither explicitly or implicity directly or by consequence hold out to us any ground for praying to the Saints When Papists therefore cite Scripture for this their Pagan dream they hold out to us a torch for letting us see what is their temper and that in this as in many other cases they are too like their brethren these hereticks whom the Apostle mentioneth Tit. 3.11 They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are self convicted and condemned but we remit them to their own consciences to be sentenced there and if they would speak what it faith and some of them have been so ingennous as to confesse they would not want for a reply from us Yet we deny not and will ye therefore think that we deal more kindly with them then some of their own number but freely confesse that in Scripture they may find both an exhortation or command and practices or examples if they be pleased to make use of these since they can find no better thus Mat. 4.9 we have an exhortation to creature-worship But Ah! it was but a temptation suggested by Sathan Secondly for examples we find Saul seeking after Samuel and making his addresse to him 1 Sam. 28. But Ah! first he went to the Witch at Endor and by her enchantments did meet with the supposed but not the true Samuel And then Luk. 16. the rich man in hell calls to Abraham But he learned that point of Divinity in hell and what successe he found we may read from ver 25. As for reasons the most of these they have borrowed from Pagans a long time after that ancient Christians had sufficiently answered and confuted them There be only three other grounds viz. 1. the mutual prayers of the living for one another 2. the pretended miracles in confirmation of Saint-invocation 3. the honour we ow to them Of these in a word As to the first Though the Saints desire the prayers
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
a frustrable and inefficatious will and desire in God but this phrase doth only import Gods serious approbation of the works of righteousness and detestation of the contrary Jesuiticall and Arminian glosse those works while he is speaking to the rebellious and disobedient who have slighted his laws and casten all his statutes behind their backs Ezek. 18.23 32. Ezek. 33.11 Hos 6.6 1 Sam. 15.22 Isa 61.8 Mat 9.13 2 Pet 3.9 c. 3. There must be an intimation and promulgation of this decree and appointment and a declaration of those things that would be well pleasing and acceptable to God It s disputed amongst (l) Gratian. ap in istis temporal d. 4. leges instituuntur cum promulgantur vid. juto civ meth Con lag part 1.13 ubi cit l. digna vox de leg c. Lawyers and (m) Vid. Tho. 1.2 quaest 90. art 4 Com. ad loc School-men whether humane laws do bind and oblige before they be intimated and made known and what sort of promulgation is necessary but this question is more thorny and difficult while it is applyed to divine laws which were not pertinent for us here to debate yet we expect that none will deny that some sort of promulgation and intimation is necessary unlesse it be granted that reasonable creatures may be obliged to a blind and brutish obedience yea obedience in such a case were not obedience for though there may be some part of conformity to the law and so a kind of material obedience yet properly it cannot be so called because thus to obey doth import the law and command to be a motive and so must be known engaging and prevailing with us to do And that Gods law doth not impose an obligation where there is no kind of promulgation may be collected from Rom 2.12 where the Apostle affirmeth that Pagans who had not the means for attaining the knowledge of Gods will revealed in the Scriptures shall not be judged by the Scriptures and that word which they could not know hence Divines affirm their ignorance of the mysteries of the Gospel and their infidelity to be negative and not privative But we did say that some sort of signification and promulgation was necessary not determining the particular way and maner but from that Text it doth appear that a formal promulgation by voyce or writ is not necessary for God did not thus communicate and impart any law to Pagans yet they shall perish and be judged by a law and be condemnned for their disobedience unto that law which was not written as to them with pen and ink but with the finger of God ingraven on their hearts ver 15. The Lord did implant and radically promulgate a law to them while he infused into them a reasonable soul whereby they might know and discern between right and wrong good and evil There be many practical (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 practicae principles of moral equity which the light of nature can discover and were known to heathens yea the most of duties prescribed in the decalogue are to be found in the writings of Plato Cicero Seneca Plutarch c. We might ascend higher to the first and primaeval principle that light and sound reason which was in Adam before the fall which was a more bright lamp and of a farther reach then that dark candie that siâ—ce is left in us â—o direct our steps and point out our way There was indeed in man while he stood that recta raâ—â—o which might have been admitted for a rule but subordinate to the will and law of God regula reguâ—aâ—a not regulans there was then no disconformity between these two rules but popâ—sh Schâ—olmen must be very impudent who will make our (o) Quod Râ—ynâ—â— us â—â—at juaiâ—ium practicum prudeâ—tiale vid mor dist 4 quaest 1. art 3 per totum judgement and reason to be the proper and as (p) Thom â— 2. quaest 7â— art 6. in corp Thâ—maâ— câ—â—â—th it homogeneal rule of our actions now after it ha h â—ost its rectitude Wo to them who were left to the direction of this blind guide though seeing Samson was a Judge and leader of the people of Israel yet after his eyes were put â—ut the meanest (q) Judg. 16.26 boy of Philistia was sitter to be a guidâ— and leader to him But we may here enquire if what was or might have been known of our duty by Adam in innocency if what that pure and clear lamp 〈◊〉 him could discover should be esteemed and accounted to be manifested unto us who then were in his loyns Albeit now after we have not only shut but put out our own eyes we cannot discern nor look â—o far off But we need not meddle with that debate nor go so far â—o light a candle to let us see our way albeit in that case there were a radical promulgation of Gods mind and our duâ—y made to us as branches of that old root and thus the Lord out of his soveraignty might reckon with us as being guilty of the sin of (r) Even that ignorance which Divines call negative may thus be reputed privative and culpable ignorance after that we had improven to the utmost all the helps that Pagans have for attaining of knowledge But praised be our God who hath not sent â—s to wander into such a wilderness nor to â—ook to the Sun through such a prospect and to read his mind in that dark volum of creation and providence by the pagan star-light of natural reason but hath shewed unto us in his Word what is good and acceptable to him and what he requireth of us Mic. 6.8 Deut. 10.12 13. and 30.31 c. Therefore Gods laws and commandments as to us may well be (Å¿) As Isa 8 20. Ps 78.56 Deut. 6.20 called Testimonies because by his Prophets and messengers as so many heraulds he hath again and again promulgate them and testified unto us what he requireth of us and hath left to us an authentick register to which we may have our recourse But since there must be some kind of intimation and manifestation of thâ— approbative as we may call it and legislative (t) Thom. 1 quaest 19. art 12. enumerates five signs of Gods will viz Prohibitionem praeceprum consiâ—ium operationem permissionem We will not now stay to shew that 1. this number is not full 2. that the members are not opposit 3. that all of them are not proper signs c. but we wave that enumeration as being impertinent to our purpose will of God it may be enquired how and after what maner are the materials of prayer determined and discovered to us and I think the question may only be moved concerning these four whether 1. by precept 2. by promise 3. by approven examples of the Saints who have petitioned the like mercies and 4. by the works of providence Ans 1. It will not be denyed that the
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
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
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
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
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
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
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
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
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
with and thus the meanest labourer in the Paroch may joyn in the work and give his help and assistance and the most able and zealous Minister stands in need of the prayers of the meanest Christian such as have the greatest measure of holiness knowledge c may have their stock yet increased and daylie stand in need of grace and of a new supply of strength and actuall assistance for improving their talents for the honour of God and the salvation of the flock Eph. 6.19 3. Otherwise you must either idolize them or your selves and sacrifice either to the sower or to the ground as if from either or both the increase did come if the blessing were expected from God it would be askt from him and that the instrument might be enabled for doing his work acceptably and succesfully if all be nothing 1 Cor. 3.7 God is all and the increase must be expected and sought from him he hath not put that in the hands of any creature v. 6. and should we not ask and wait upon him alone for it 4. Ministers are in greater hazard then others and shall their people ly by and give them no help the devil and the world are mad and enraged at a godly and faithfull ministry Behold I send you forth as Lambs amongst Wolves saith our blessed Lord to his disciples Luk. 10.3 which in part hath had its accomplishment in all who have succeeded them in the Ministry praedicare nihil aliud est quam derivare in se furorem mundi To be a Preacher is nothing else said Luther but to draw the worlds fury and malice upon himself And as to his own case he (g) Mr. S. Cleark in his life writeth thus Lutherus foris à toto mundo intus à diabolo patitur omnibus angelis ejus that he was pursued from without by the world and from within by the devil and all his angels Contempt scorn oppression violence c. are all the reward that can be expected from a wicked world which hateth the light because their works are evil But we if faithfull shall have better entertainment in the world to come and though now by men we be as our betters were (h) 1 Cor. 4.13 accounted the filth of the world and the off-scourings of all things yet we are precious in the eyes of our master we are what shall I say his Jewels yea it is written and canst thou read it and not admire we are the (i) 2 Cor. 8.23 glory of Christ But it were well if we had not greater and worse enemies then the world who only can vex a frail decaying body Sathan the (k) Joh. 12.31 Prince of this world and all the wit and might of hell is engaged in that quarrel If Joshua appear before the Lord to interceed for the people Sathan will stand at his right hand to resist him Zeth 3.2 (l) Eph. 6.12 Principalities and powers do stand in battel-aray against us and shall we have no help from our friends Many be the temptations and snares that are laid for poor Ministers and shall their people look on as nothing concerned in the mater not knowing that at the breach made in the Pastors Sathan purposeth to enter in and spoil and make a prey of the flock He knoweth that their fall will occasion the stumbling of many and be a great discredit to the holy profession and therefore he draweth out all his forces against them giving these a charge not unlike to that which the King of Syria gave to his Captains in reference to the King of Israel 1 Kings 22.31 to sight neither with small nor great save only in a comparative sense with the Ministers Ministers are (m) Isa 9.15 16. Mat. 15.14 leaders (n) Isa 56.10 11. Ezek. 34.2 shepherds (o) 2 Cor. 5.20 Eph. 6.20 ambassadours (p) Isa 56.10 Jer. 6.17 watch-men c. What is our Christian life but a (q) 2 Cor. 10.3 4. war fare we are called out to fight the Lords battel against hell the flesh and the world and to wrestle with (r) Eph. 6.11 12. principalities and powers against the rulers of darkness and wicked (s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. inquit Beza in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sceleratos spiritus spirits now if in this contest the leaders fall or the watch-men be corrupted Sathan is sure to carry the day if the shepherds be turned out of the way must not the sheep go a stray if ambassadours deal deceitfully and comply with the enemy much hurt and mischief may thereby redound to the whole state and intorporation thus you see how nearly ye are concerned in your Ministers tryals temptations and perils and will you not remember him in your prayers and though he run all that hazard for your sake will you do nothing for his help and assistance 5. If we ponder the several steps and as it were parts of the ministry we will find that prayer hath a hand in them all and may be instrumental in the procuring and for the right administration of them 1. It hath a hand in the sending forth and planting of Ministers where there is no labourer Mat. 9.38 2. Prayer may be instrumental for the continuing of Ministers their staying and abiding with their flock and their deliverance from the fury and rage of persecutors and from all their troubles and temptations 2 Cor. 1 10 11. Act. 12.5.3 That their ministry may be successefull and that a door of utterance may be opened unto them that they may make known the mystery of the Gospel and may preach in the power and demonstration of the Spirit Eph. 6.19 Col. 4.3 4.4 Neither the care and diligence of the husband-man nor the goodness of the seed can make the stony ground become fruitfull and yield encrease though the Pastors mouth be opened yet the people may be (t) 2 Cor◠6.11 12. straitned in their own bowels their hearts may be lockt and receive nothing and prayer is the best key to open a shut and the best hammer to break a hard heart Ps 119.18 27 32 33 34. c. Thus you see your duty and danger O then I as you love your own souls make conscience to pray for your Ministers pray that they may be faithfull and may stand in the hour of temptation that they may be zealous for their master and may diligently discharge their trust that they become not proud because of their parts that they become not carelesse secure carnal and worldly-minded we will not be ashamed so beg the help of your prayers and to confess our own weakness and frailty Paul though an eminent Apostle and valiant champion you may take a view of his gifts graces revelations pains sufferings c. 1 Cor. 15.10 2 Cor. 12 yet was sensible of the need he stood in of the prayers of the Saints and how pathetically did he obtest the Churches to which he wrote
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
provoked their King yet how shall they get access they may long wait before they see his face but as Christ hath made our peace so he hath purchased access to us Eph. 2.18 But thirdly though access be gotten yet the petition may be rejected and not granted but in Christ as we have access so also acceptance and audience so that we may ask whatsoever we will in his name and it will not be denyed Eph. 1.6 Joh. 14.13 so that in him we may draw nigh with boldness and confidence Eph. 3.12 If his (x) Rev. 8.3 incense be offered with our prayers they must be well pleasing and prevail Reas 5 The 5. reason may be taken from Christs office and relation towards us 1. He is the alone Mediator between God and man 1 Timoth. 2.5 6 How then dare we make an immediat adresse to God he purchased at too dear a rate our peace and acceptance with God and shall we 1. so far undervalue what he did and suffered for us as not to improve his mediation or 2. thus slight the love of the Father who spared not his only begotten Son that he might purchase that priviledge to us as not to make use of what he hath procured to us by his sons death 2. He is our priest the high priest of our profession Heb. 3.1 How then dare we offer any sacrifice but by his hand all oblations under the law must be brought to the priest if any other presumed to offer he must die the Lord thereby would typifie and represent to us the necessity of Christs priesthood and the offering up of all our spirituall sacrifices in his name 3. He is our Advocat who ever liveth to make intercession for us 1 Ioh. 2.1 Heb. 7.25 Ah! what can the client say when he cometh before the judge who hath not imployed an Advocat to plead his cause 4. The manyfold and binding relations under which he standeth to us may encourage us to employ his help and to come in his name he is our (y) Isa 9.6 Father (z) Heb. 2.11 brother and (a) Ioh. 15.13 14 15. friend he hath moyen at court and will we not improve that for our accesse and acceptance When the men of Tyre and Sidon had made Blastus the Kings chamberlain their friend by him they make their addresse to the king Act. 12 20. Christ is our Blastus he is neerer then a servant he is the Kings beloved and only begotten Son who will not only like him speak some few words in the behalf of these who have fled to him for (b) Heb. 6.8 refuge but hath shed his blood and tread the Vine-presse of the fiercenesse and wrath of almighty God Rev. 19.15 and shall he not then be heard in our behalf and we when we come in his name Reas 6 6. We argue from the nature and condition of this exercise our prayers are not simple requests but rationall plea's in which we plead with the Lord we improve the promises and ask covenanted mercies and he in faithfullnesse and righteousness is said to hear and answer us and all his wayes towards the Saints to be not only mercy but truth Psa 143.1 Psa 111.8 Psa 25.10 But we cannot plead the promises we cannot lay claim to any of them we cannot plead the Lords faithfulnesse and truth but through Christ all the promises as to us are as so many blank bonds and we dare not put in our name till we bring our cautioner alongst with us we have no moyen nor trust we have no dexterity nor skill to writ one letter till Christ put the pen in our hand and dip it in his blood there is no other ink wherewith we can insert our name God will not acknowledge any characters as genuine and authentick which are not thus engraven our works and sufferings our complaints and tears are an (c) Pro. 2.27 abomination they are but (d) Phil. 3.8 dung and as a loathsome and (e) Isa 64.6 menstruous cloath Ah! these can make no impression nor give to the banquerupt sinner any right to these bills of exchange which our Father hath sent to his children in this their Pilgrimage nor to the portion bequeathed to us by our Elder brother in his legacy and testament for in Christ Jesus all the promises are yea and amen in him they were made in him they are applyed to us and have their accomplishment 2 Cor. 1.20 and therefore while we are without Christ we are aliens and strangers from the covenants of promise Eph. 2.12 and so cannot (f) Though we may offer up a simple and naturall desire yet we may not argue from Gods fidelity and truth plead the accomplishment of them 7. Here we have a command for our warrant and a promise for our encouragment and though from the one we might gather and collect the other these two being (g) See ch 7. Sect. 2. inseparable yet both for clearing our way and strengthning our hands are expressed Ioh. 16.24 23. Ioh. 14.13.14 Reas 7 8. We might add the constant practice of all Christians in all ages You will say and thus we proceed to speak to the Reas 8 third particular if it be now so necessary to ask in Christs name if our acceptance and successe depend thereupon how came it to passe that holy men of old were strangers to and ignorant of this manner of invocation and that essentiall qualification of prayer and wherefore is that made necessary to us which was not required in others Answ We will not now dispute the question with (h) Nec revolatum vel indicatum fuit unquam in sacris literis nec jussisunt usquam illi veteres nedum aliud sed neque etiam credere in Christum venturum quod sub novo Test requiritur ut necessarium sit considere Deo per Christum quod quatenus ad id aâ—tinent quod diximus per Christum sub veteri Testamento neque necessarium fuit nec porro in quoquam fuisse ulla ratione dici potest Socin frag de just pag 47. 51. vid. Smalc resp refut Smigles cap. 23. disp 4. contra Frâ—nt thes 8. Ostor just cap 5. Armin. resp ad art 31. Remonst confess cap. 7. sect 8. Episâ—op disp de discrimine Vet. N. Test c. Socinians with whom many Arminians in this as in severall other points do joyn who maintain that the ancient people of God who lived before the coming of Christ were not Justified after that maner and way which we Christians are viz by faith in a Mediator yea they dare (i) Nusquam in lege Mosis reperies vel vitam aeternam aut donum Spiritus sancti obedientibus praeceptis legis promissum Catech. Râ—cov de proph Jes Ch. Mun cap. 5. affirme that the Jewes had no expresse promise of eternall life and spirituall blessings (k) Nemo negare potest â—ub v. Test nec vitam aeternam promissam fuisse adco
his blood did obtain that the (d) Zech. â—3 1 fountain should stand open for washing away sin and uncleanness And now he hath the keyes in his hand and offereth water to the (e) Rev. 22.17 thirsty The door was shut and the way to the treasure was unpassable till Christ himself became the (f) Joh. 10.7 door and the (g) Joh 1.4.6 way and now in him we have access with boldness and confidence Eph. 3.12 and 2.18 Rom. 5.2 The people of Israel might not offer sacrifices but upon the Altar God appointed and Christ was that Altar so he is called Heb. 13.10 and that other was of no value but as it did typifie this true Altar The Altar under the Law did sanctifie the oblation Exod. 29.37 Mat. 23.19 and Christ doth sanctifie our prayers and all our performances His blood is that incense the smoke whereof must alwayes ascend or else our sacrifices cannot be a sweet savour to God Rev. 8.3 4. Eph. 5.2 Not only Christs sacrifice was an offering to God of a sweet smelling savour but it also maketh our oblations acceptable 1 Pet. 2.5 The typical Altar did sanctifie the gift but Christ must first sanctifie the Altar the horns of it must be sprinkled with blood Exod. 29.12 and 30.10 and thus it did ceremonially sanctifie and typifie the blood of Christ Who through the eternal spirit offered himself without spot to God to purge our conscience from dead works to serve the living God Heb. 9.14 O then be thankfull to God for this Altar and bring all your offerings to it ye have not far to go ye are not sent to Jerusalem nor to the Temple ye alwayes have this Altar at hand Thou need'st not ascend unto heaven nor descend unto the deep that thou mayest find it Rom. 10.6 7. thou mayest worship where thou wilt only in Spirit and truth this Altar alwayes standeth by thee it filleth heaven and earth 1 Tim. 2.18 Joh. 4.21 23. O then do not dishonour this Altar do not with Papists (h) Papists substitute many mediators in Christs room See chap. 6. erect (i) In Christi nomine oratio porrigatur non in nomine angelorum non in nomine aliquorum sanctorum non in nomine ipsorum petentium non in nomine bonorum operum sed in Christs nomine nomen hoc est non quod scribitur literis sed meritum est incar naetionis nativitatis vitae passionis crucis orationis mortis Simon de Cassia lib. 12. cap. 15. many altars of earth and forsake this heavenly and golden Altar but let us rather say with them Josh 22.29 God forbid that we should rebell against the Lord and turn this day from following the Lord to build an altar besides the altar of the Lord our God yea and which is the Lord our God Remember Jeroboams sin and punishment he would erect new altars 1 Kings 12.32 and God did put a mark of his displeasure upon him and his posterity The Lord abhorreth all other altars none of them can sanctifie the gift all our performances though never so specious if they be not done in Christs name and strength and washen in his blood are an abomination to God though our head were (k) Jer. 9.1 waters and our eyes a fountain of tears thouh (l) Ps 119.156 rivers should run down our eyes for our iniquities though we could pray with the (m) 1 Cor. 13.1 tongue of Angels and diligently follow every duty yet the Lord would not regard our tears nor value our service and work As Christ is thus our Altar so he is our Priest who with his own blood hath purchased liberty to us to enter into the holiest by a new and living way which he hath consecrated for us Heb. 10.19 20 21. If any man under the law did offer a sacrifice and did not bring it to the Priest that man must be cut off from among his people Lev. 17.4 5. Let us remember the judgments of God upon Saul for offering sacrifice and on Vzziah for taking a censer in his hand to burn incense therefore the Lord rejected Saul from being King over Israel and smote Vzziah with a leprosie unto the day of his death wherefore he was cut off from the kingdom and from the house of the Lord. 1 Sam. 13.9 14 2 Chron. 26.19 21. O then let not our hearts be lifted up as Vzziahs was ver 16. to our destruction let us not dare to offer our sacrifice in our own name Ah! what is our worth or the worth of our sacrifice But having such a High-priest let us draw nigh in his name with boldness and in full assurance of faith Heb. 4.14 16. Though thy hands were clean as to any grosse defilement and thy sacrifice without blemish yet if thou come in thy own strength the Lord may say to thee as to that people Isa 1.11 12. To what purpose is the multitude of your sacrifices who hath required this at your hands thus to tread my courts Behold the sinner and his sacrifices but where is the Priest May I say as Isaac once askt where was the Lamb when he saw the fire and the wood Gen. 22.7 Thou drawest nigh to plead for covenanted mercies and dost not look to Jesus the (n) Heb. 12.24 Mediator of the new covenant thy sacrifice like to the popish masse is an unbloody sacrifice if thou neglect the blood (o) Ibid. of sprinklings the Lord will reject thee We read of a golden Censer and Altar and much Incense that should-be offered with the prayers of all Saints Rev. 8.3 And Christ is that golden Censer and Altar and his blood the sweet Incense and what are our sacrifices all our prayers and tears of themselves but (p) Phil. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and loathsome dung and notwithstanding of these the Lord will be to us (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 4 24. Esh-ochla and Elkanna and we our selves (r) Hos 1.6 9. Lo-ammi and Lo-ruhamah O! but in Christ the Lord is (Å¿) Isa 7.14 Immanuel and we (t) Hos 2.1 Ammi and Ruhamah He who was to us a consuming fire will become our God and have (u) Hos 2.23 mercy on them who otherwise could not obtain mercy and will say to them who by nature were not his people thou art my people And they being in Christ will say thou art my God The famous Athenian Captain Themistocles being banished by his ingrate Countrey-men (x) Themistocles veterem regis iram metuens se supplicem praebuit proprium quendam regionis morem sequutus arrepto Admeti parvulo filio cum eo in sacrarium quod summa colebatur religione se conjecit quod supplicondi genus maximum ac serme solum nunquam repudiandum Molossi opiniaebantur Plut. Cher. Grec Rom. illi vit in Themistoc Lapo Florent interprete pag. mihi 118. May we not think the Lord by this custome among Pagans
would shadow and hold forth to us his tender bowels to all those who fled for refuge to his Son Jesus Christ and flying for refuge to Admetus King of the Molossians whom he had mocked and exceedingly irritated while he had power in the Athenian commonwealth and therefore fearing least Admetus should revenge that old quarrel he ran to the sanctuary with the Kings Son in his armes and thus supplicated the provoked King which kind of entreaty did alwayes saith Plutarch prevail with the Molossians yea then when all other means did prove ineffectual Ah! could the Pagan King refuse them nothing who came with his Son in their armes and shall the King of the Saints reject such as come to him with his Son in their heart Oh! what needs then discourage thee O disconsolat Saint Ask whatsoever thou wilt the King can refuse thee nothing thou who hast fled in to his Son and askest in his name what can thou ask if good that will be withheld Joh. 14.13 14. what hast thou many infirmities he is touched and affected therewith he sympathizeth with thee Heb. 4.15 what is thy condition hopeless and desperate it is thy unbelief that makes thee think so for he is able to save to the utmost all that come to God by him Heb. 7.25 what art thou poor blind naked what is thy malady canst thou tell what aileth thee Hearken to glad-tidings and (y) Though they be of an old date for the Gospel was preacht in Paradice Gen. 3.5 yet they are to this day as sweet ravishing and refreshing as at the first they alwayes make anew impression upon the heart and affections and so are still news to the longing soul news that may revive thy fainting soul thy Redeemer liveth for ever he is able and willing to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will heal all thy diseases Ah! will the poor sinner say but my desires are faint and remiss my prayers cold and formall and my adresses few and rare and while I am at work I make litle progresse I meet with many sad interruptions many wandring thoughts and diversions and thus my hopes are cut off for what good can be expected by the hands of such a lazy and unfaithfull messenger Ans But though it be thus with thee though there be much drosse mixed with thy gold and much inequality in thy work yet Christs gold is pure and without mixture and thou must trade with his money thou hast neither price nor money peny nor peny-worth of thine own though thou must buy thou hast nothing of thine own to give the christian merchandize is a paradox to the world there was never such a market proclaimed by men as that Isa 55.1 Rev. 22.17 c. where money-lesse men are invited to come and buy freely and the indigent may have a supply of all his wants though he hath no money to give yet he may get what he will yea the poor may there buy gold that he may be enriched Rev. 3.18 What though thou faint by the way and when thou comest to the well thou hast nothing as thou thinkest to draw with yet if thy thirst continue thou wilt not be sent away empty though thou hast not a hand to bring in yet thou hast a mouth ready to receive What though thy walk and work be unequall yet Christs work for thee is constant and equall without change and interruption and he makes continuall intercession for thee Heb. 7.25 what should then discourage thee if he interceed must he not prevaile hath he not moyen and money enough to lay out for all thy wants shall thy weaknesse and infirmities but take heed lest rebellions and reigning sins be accounted such marre his work and out-cry his blood he prayeth and interceedeth as effectually for thee when thou art weak and sick as when thou art stronger and then lendeth as it were a better lift and will not suffer the work to miscarry for want of thy help but thou must not mak this a plea for thee to lye by thou must joyn and concur his incense must not be offred up alone but with the prayers of the Saints Rev. 8.3 CHAP. IX Of the help and assistance of the holy Spirit of its necessity and how it may be known and differenced from Satanicall suggestions and from that activity and fervency which may flow from the light and conviction of a naturall conscience sense of wants c. Jud. v. 20. praying in the holy Ghost Rom. 8. v. 26. Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self (a) Viz. efficien ter causaliter by enabling us to interceed and pray with such fervency as useth to be accompanied with sighs and groanings as hath been shown Ch 5. sect 1 maketh intercession for us c. IT 's a strange word which we read Phil. 3.20 carnall hearts will not beleeve it they do not know how those who constantly abide on earth can be said to have their conversation in heaven and O! may the trembling sinner say would to God I might (b) The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. â— 20 may well he renared city-converse or commerce we behave our selves as free denizens of the city of heaven having free commerce and trading with the place see Leigh Critie Sac. trade with that place but Ah! the distance is great and the way unpassable where shall I find a ladder that will reach the heavens I cannot move one foot nor ascend one step towards the Jerusalem that is above and who will take me by the hand who can help what can the weak creature though willing and ready do for my assistance what though I stood upon its shoulders and though all the power in nature were combined and united together it could not elevat a sinner above the earth Nay but though thou be weak and infirm and very unfit for such a journey yet thou hast help at hand the Spirit is ready to help thy infirmities and to inable thee to pray and thus to keep correspondence with and have thy conversation in heaven unto thee O Lord do I lift up my soul You will say O noble designe and resolution but where shall David find a chariot to carry his half dead and heavy heart so far and by what wingâ— shall he ascend and mount so high Nay but hearken and he will teach thee the way he takes the right course he doth not debate nor dispute the question but by prayer approacheth the Throne and quickly as with wings ascends to heaven and gets accesse and presents his supplication to the King Psal 25.1 2. c. Psal 86.1 2 3 4 5 6. But yet if David had been left alone he would have found the distance too great and his legs too weak for such a â—â—r voyage after his fall he missed his guid and with what importunity did he pray the Lord to uphold
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
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
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
out for God and none of it imployed in and for his service None under thy charge encouraged by thy example and warning no hungry Saints fed no good work promoved by thy substance but thou accountest all lost that is laid out that way and thou wouldst rather suffer the publick Ministry and schools of Learning to decay then thou wouldst contribute for their maintenance did not the Law of the land compell thee to give a little for that end with which though it be not thine and thon never hadst any right unto it yet thou as unwillingly partest as the Mariner with his goods in a storm Ah! hadst thou asked for God thou would now imploy it better and minde his interest and service more 4. If thou ask for God thou wilt not only take heed what but how thou askest as thou wilt be carefull to improve the mercy when enjoyed to the honour of God So thou wilt be carefull to honour him by thy asking thou wilt make conscience of thy duty and take heed how thou performest it thou wilt look in to thy prayer as well as after its return as thou art sensible of thy wants so of thy debt and that prayer is no small part of that homage we owe to God Carnal prayers run to prayer as to a charm they use it as a mean and though never so superficially performed are ready with that people Isa 58.3 to complain if God do not presently answer and give what they desired O! but the Saints are more anxious about their duty then it 's success as to the having or wanting these outward things and though they can use prayer as a sanctified mean and confidently expect a return yet they dare not plead their own righteousness nor the worth of their prayers and if God may be glorified in with-holding what they desired they rest satisfied and acquiesce in his will if they honour God in their prayer and if his name get honour by denying what they petitioned this double advantage will not only sufficiently compense that loss but also rejoyce the heart of the supplicant when seen and considered by him and fill his mouth with songs of praise and thanksgiving Ah! (o) Application what matter of humiliation that we have so often prostituted so solemn an ordinance to our lusts and sensual appetite and that so often we have been led by base and low ends the custom of the place and family our wants and necessities yea and many a time our lusts and carnal desires have sent us to the throne and we without blushing have thus taken the holy and dreadfull name of God in vain because upon such a base account and at the best conscience of duty and challenges from within have set a work not a few and the Saints too often If conscience be satisfied though the honour of God was little minded in the duty we rest content and if we enjoy our hearts desire we do not look up to him from whom it came nor are we carefull to improve it for his honour and as we little mind Gods glory in asking so we expect small successe and accordingly reap little fruit of our labours O! when will we be humbled for doing Gods work and our own work so negligently and deceitfully if we were more serious and fervent in our desires and did more cordially aim at the glory of God he would more effectually procure our good and our prayers would be more peevalent and successfull but no wonder as one said though those prayers that want a good aim do also want a good issue But ah what motives can prevail with him who doth not sincerely (x) Ad eum ergo qui ubique praesens est non pedibus ire licet sed moribus Mo res autem nostri non ex eo quod quisque novit sed ex eo quod quisque diligit dijudicari solent non faciunt bonos vel malos mores nisi boni vel mali amores August Macedonio epist 52. love God to seriously mind and regard his honour and service The water in the pipe can ascend no higher then the head-spring from whence it came when self-love is the spring self-interest must be the aim but if God were at the beginning of prayer he would be the end if love to him were the fountain and principle his glory would be the mark and scope And O! if we were less carnal and selfish if we did seek more for God we would receive more from him if his kingdom glory and interest had the precedency our business would be more quickly dispatched and we might trade for the creature more successefully Mat. 6.33 and what ever were our portion and allowance of it were it small or great it would prove sufficient and enough yea all Phil. 4.18 Temporals thus askt and received lose as it were their nature and name they are no more in the category of indifferent things nay saith (y) Si temp oralia bona considerentur pro ut sunt uâ—ilia ad opera virtutuâ—n quibus perducimur ad vitam aeternam in tantum suut simpliciter bona Thom. 1 2. quaest 114. art 10. in corp the great School-man thus they become fimpliciterbona absolutely good and blessings indeed they are now of one kindred with spiritual mercies they are thus whatever difference be as to their mater arrows of the same quiver bought at the same market and with the same price shot out of the same bow and level'd at the same mark all of them slow from the same fountain of free love and are the purchase of blood and being askt and received in faith are improven to the honour of the giver And thus we may upon good grounds subscribe and put to our seal to that Christian paradox that a little which a righteous man hath not only his state and condition but his creature-stock and outward possessions is better because better come better employed and laid out for a better use then the great treasures and revenues of the wicked Ps 37.16 Prov. 15.16 Prov. 16.8 CHAP. II. Some concommitant qualifications of prayer What should be our carriage while we are at the throne and what are these graces which should especially then be exercised PRayer being a (a) Isa 1 18. Jer. 30.13 pleading with the wise God and a (b) Rom. 15.30 Gen. 32.24 Hos 12.4 wrestling with the Almighty we had need of much wisdom from above and of the tongue of the learned that we may order our cause aright before him we have need of circumspection and to take heed to our steps we would then put on the whole armour of God and stand in need of much strength for making use of every part of it as alwayes so then especially the help of the Spirit is necessary for quicknnig and enabling us to exercise all our graces we had need then to awaken and rouse up to invite and summon the soul and all that is within us
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
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
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
to grant our desires and concerning the success of our prayers Jam. 1.6 7. 1 Timoth. 2.8 You will say the object of that doubting and wavering that is forbidden in prayer is the promise of God thus Abraham is commended for not staggering at the promise through unbelief Rom. 4.20 Ans Faith and doubting must be relative to one and the same object otherwise there would not be an opposition and therefore since faith must lay hold on a promise so doubting doth counter-act our faith and assault the promise But the question is what is that promise which is the object of that faith that is required in prayer and so of that doubting that is condemned in and may frustrate our prayers And I should think that there were little ground to move such a question 1. because all the promises being an intimation and declaration of God's purpose to give to us such and such mercies we cannot doubt of our receiving but we must also doubt of the promise that intimateth Gods purpose to give For as in other cases so also in this giving and receiving are cor-relatives and the one must suppose and infer the other But 2. albeit faith in prayer doth lay hold on the promises as relative to us yet it doth not rest there but the most proper and formal object of that faith which is required as a special condition of prayer is the promise made to praeyer concerning its success and audience and therefore that doubting which it excludeth must be the doubting of the prevalency of prayer and not concerning the truth of the promise in a general and abstract maner it is the doubting of the event and of Gods work rather then of his word and albeit the one as hath been observed may by just and necessary consequence be collected from the other yet the supplicant may make an abstraction and labour to divert the dispute from the truth unto the sense or meaning and conditions of the promise where though he may allow to himself a greater liberty yet in the issue and upon the mater these doubtings concerning the meaning of the promise do resolve in doubting concerning its truth But that the doubting which faith doth exclude importeth both the one and the other but especially the latter is evident from those places already cited in which this faith is required Whatsoever ye shall ask believing ye shall receive c. Mat. 21.22 Mark 11.24 c. O! thou of little faith wherefore didst thou doubt and fear lest thou should sink wherefor didst thou doubt of the event and whether I would hold thee up or not Mat. 14 30 31. But why should we stay to collect from Scripture that which is so clearly determined in it 1 Joh. 5.14 15. And this is the confidence and what is that faith and confidence O beloved disciple that is the great question concerning which we would be resolved that we have in him that if we ask any thing according to his (Å¿) Not his secret will concerning the futurition of events but his will revealing our duty what is profitable to us and well-pleasing to him and therefore this limitation needs not discourage thee nor make thee stagger or doubt unless thou resolve to ask of the Lord that he would help thee to sin against him and to satisfie and fulsill the lusts of the flesh will he heareth us and if we know and so believe without doubting and wavering that he heareth us whatsoever we ask we know that we have the petitions we desired of him Let us then saith Mr. (t) Teneamus ergo hanc Apostoli sententiam invocationem Dei summum fidei nostrae examen esse Deum autem non rite ne que ex fide invocari niâ— quum certo persuasi sumus non irritas fore nostras preces nam qui suspensi haesitant c. Calvin in loc Calvin remember that the invocation of God is the chief trial of our faith and that God is not invocated aright or in faith unless we be certainly perswaded that our prayers shall not be in vain nor want a return But you will say what ground have we to expect that God will answer our desires and give the particular we ask For 1. the experience of all Saints yea of such as were dearest to God doth appear and plead against this confidence How earnestly did Moses pray that he might go to Canaan and David for his child Samuel for Saul and Paul that the thorn in the flesh the messenger of Sathan might depart c and yet they were not heard as to what they desired and petitioned And 2. this confidence seemeth to be very unreasonable and unwarrantable for faith can go no further then the promise but we have no promise intimating Gods purpose particularly and peremptorily to give us such and such mercies especially those outward and bodily things which are of themselves indifferent and may prove and often have been rather hinderances then helps in reference to the great end these things are only promised conditionally and relatively when they will be good for us and will prove means for promoting of Gods glory in our salvation and therefore since we cannot determine when these things will prove good to us and when hurtfull neither can we determine when they are or are not included in the promise and so we cannot in faith plead such promises nor (u) An absolute faith on a conditional promise is fancy not faith and to be free on Gods purse without a grant and it is as had Divinity as Logick to put more in the conclusion of faith then is in the premisses of the promise Gurn. Spr. Arm. part 3. pag. 343. peremptorily expect their accomplishment Ans As no act must be extended beyond its object So neither faith beyond the promise it must be our fancy and not divine faith which anchoreth not upon the word of God and therefore carnal men who build their faith upon another foundation are like to these fools who built an house upon the sand Mat. 7.26 If thou believe shew thy warrant otherwise thou mayest believe what thou wilt But when the storm ariseth and beateth upon that house it will fall and such a faith like the hypocrits hope must perish and at length thou like to them Isa 20.5 shall be ashamed of thy expectation But for the further clearing the point in hand and for obviating what hath been objected let us add some few Conclusions Concl. 9. That faith that is required in prayer may perswade and assure the supplicant that his prayer concerning things (x) What things are absolutely good bath been shown Ch. 7. Sect. 2. absolutely and intrinsecally good and so peremptorily and universally promised shall be heard and the very particular shall be given in kind Concl. 10. Albeit the Lord will certainly give what he hath thus promised and seeth to be so good and necessary for us yet he hath not limited himself as to the
c. Ans We will not now digress to examine thy title albeit such as have no right use not to question their right So that thy very anxiety and fear may open some door of hope and be some ground of confidence unto thee and if thou didst not believe couldst thou still thus depend on God and call upon him and as hath been observed thy not knowing thy interest in the promises will not nullifie thy interest But now thou who sayest thou daist not distrust God but thy self and thine own state let me ask 1. if thy faith be as strong to the fulfilling of the promises as to thy interest in them and whether thou wouldst still doubt though thou were assured that thy state were safe and whether thou believest that all the prayers of those who are Saints indeed are heard and meet with a return and that God doth alwayes accomplish the many and large promises he hath made to prayer Thou canst not thus which is too ordinary doubt but thou must call Gods fidelity in question however thou mayest think or profess that thou dost only doubt of thine own condition 2. Supposing thou art at a point as to thy state and condition I would ask whether thou art as confident to receive the very particular in kind which thou didst petition as thou art confident of the goodness and conveniency of it for thee If thou dost more doubt as to the first then as to the second thy doubting must flow from thy distrusting Gods goodness care and fidelity and thou canst not say that while thou comest before the Lord to present thy supplications to him thou didst believe that he would do that which was best for thee in such a particular 3. I would enquire whether notwithstanding thy doubting either concerning thy state or the success of thy prayers yet still thou hingest and dependest upon God saying with him Job 13.15 Though he should slay me yet will I trust in him and call upon him as long as I live and if it be thus with thee thou mayest confidently lay hold on that word Isa 26.3 though thou walk in darkness and hast no light yet if fearing the Lord and obeying his voice thou trust in him as thou art allowed Isa 50.10 thou hast his word that he will keep thee in perfect peace whose mind is stayed on him because thou trustest in him Nay when arguments drawn from sense and light do fail yet thou mayest plead and argue from thy trusting and dependance upon him and improve that topick in thy prayer with Asa 2 Chron. 14.11 and David Psa 7.1 Psa 25.2.20 Psa 57.1 Psa 71.5 Psa 86.2 c. Indeed if thou didst not depend and rely on Christ and if thou didst not obey that command 1 Joh. 3.23 thou couldst not escape that curse sealed with an oath Heb. 3.18 For as (b) Calvin loc jam ciâ— Calvin saith though we were unblamable in our whole conversation yet if we do not believe in Christ all this were but a devilish holiness and could not profit us while thou standest at a distance from Christ thou rejectest all the promises which only in him are yea and amen And O! what (c) Nullum genus insipientiae infidelitate ut sic loquar insipientius Bern. de confid folly thus to cast away and to despise thine own mercies but if thou close with and still hing upon him though thou hast weak eyes and canst not see and discern the grips and hold thou hast laid on him yet he will not cast thee off nor suffer thee to fall But whatever be our ignorance weakness or mistake the Lord hath bountifully given to us his truth and veracity as a sure and immovable ground of confidence he being as unchangeable in his truth as in his being he can no more falsifie his word and break promise then leave off to be what place then is there left for doubting while we have not one but so many full and clear promises that God will hear and answer our prayers the promise of audience saith the judicious Mr. (d) Cujus siducia fulcrum principalâ— est veâ—â—eissimi omâ—ipotâ—â—tiâ— Dei promissâ—o de exauditione plus centies in Scripturis repâ—â—iâ—â— Psa 50.15 Isa 65.24 Mat. 7.7 Mat. 18.19 Luc. 11.9 Joa 14 1â— 14. Jo. 16.23 Jac. 1.5 1 Joa 3.22 5.14 15. c. Hanc promissionem quam Christuâ— jâ—râ—â—â—â—to consfirmaâ—it quamque â—piritus sanctuâ— in corde nostâ—â—â—â—criâ—â—â—bsignâ—â— fides debeâ— fixis oculis intueri eique firmiter inniti ut cerâ—â—â— de 〈◊〉 diâ—ione procum sidâ—â—iam â—â—â—â—â—â—iat Gerhard harm evang cap. 149. Gerhard is more then an hundred times repeated If a man of credit once speak the word thou wilt rest on it and yet darst doubt after the God of truth hath spoken once and again and mayest thou not fear lest he who hath magnified his truth above all his name will magnifie his justice in being avenged on thee for this dishonour done to his name 3. The infinit power and omnipotent arm of God we ask from him who can do exceeding abundantly above all we can think or ask Eph. 3.20 The poor creature may be kind willing and ready to help but it is weak and unable but as our God is incomparably more kind tender and affectionaâ— So nothing is hard difficult or impossible to him Mat. 19.26 Mark 10.27 Luke 1.37 Prayer layeth hold on Gods omnipotency and engageth it in our quarrel Hence saith (e) Jenkin on Jude v. 20. one there is a shadow of omnipotency in prayer and are not praying Saints strong and to persecuting enemies (f) Cant. 6.4 terrible as an army with banners one praying Elijah was in the estimation of him who had learned of God to judge aright and give to things their right name the Chariots and Horse-men of Israel 2 King 2.12 and wicked King Joash had so much light and conviction as to acknowledge the (g) Est quadam precum omnipotentia same of his successor Elisha 2 King 13.14 Ah! who knows the power and efficacy of fervent prayer Jam. 5.16 Faith and prayer saith (i) Ineffabilem supernaturalem superartificialem super omne ingenium hominum super damonum astutiam facultatem Fideâ— oratio potestatem atque virtutem efficacia à Domine acceporunt ut ea credamus esse sacta per fidem qua â—ulliâ— aliis argumentis fieri potuissent atque illa orationi concessa quae omnibus aliis sunâ— denegata donis oblatisque muneribus atque ullis humanis digniâ—â—tibus non porrecta Simon de Cassia lib. 9. de gest Christi cap. 49. Gratio est oranti prasidium adversariâ— incâ—â—dium Augelâ—â— solatâ—um Deo graâ—um sacrificium Aug. apud Archidiac sup dec dist 96. fol. 105. col 3. one have obtained from God a supernatural and ineffable power over and against all the policy and might of devils and men So that those things have been done by faith and given in
return to prayer that no wisdom gift dignity excellency or strength could effectuat See Heb. 11. You will say nay but the Lord works no wonders now and my case is so desperate that less will not do the turn Ans Albeit now a dayes we have no warrant to ask or expect miracles yet his hand is not shortned and albeit the doctrine of faith be sufficiently confirmed by the miracles wrought by the Prophets and Apostles and though there be no extraordinary calling of men requiring extraordinary dispensations to evidence that it is of God yet if Gods glory and his peoples good did as much call for miracles now as in former times these should not be wanting the Lord is still what once he was wonderfull in counsel and excellent in working Isa 28.29 And albeit the popish Legends of their Saints miracles be apocryphall and in many things ridiculous yet there was searce one age since the dayes of Christ that cannot furnish authentick evidences of the wonderfull works of God toward his children Nay the Lord can by an extraordinary though strange and astonishing to us providence bring to pass whatever can make for our good and happiness Our extreamity cannot be so great that it may not be a fit opportunity for him to work there is no case so desperat in which he cannot help and far beyond our expectation provide means when the creature can see none and bless such means as are at hand though few and weak and thus by an ordinary providence work great and admirable things for the deliverance comfort and happiness of his Saints thy wound cannot be so deep but his balm can cure it nor thy disease and malady so great but he hath a remedy at hand and do not say O! if I had been living in former dayes when the Lord wrought miracles for his people thou art unworthy of this Gospel-light who wouldst once lay it in the ballance with those works of providence which also were wrought for thee and which thou to whose hands an authentick Register of them is sent oughtest to improve as thy talents And as to thy present case and trial neither thus art thou at a loss for 1. the goodness and mercy the love and tender bowels of the Father is the same 2. His word and promises his truth and fidelity are unchangable 3. The blood of Christ and his purchase and so the title and right of his servants is the same yesterday to day and for ever yea we for our further comfort have his intercession super-added 4. The help of the Spirit to direct and instruct to assist and strengthen to witness seal comfort c. is now rather more then less Since all things stand as formerly and any alteration being additional and for the better to us-ward our interest in God and in the blood of his Son our right to the Promises and to the Covenant the same why may not our expectation and confidence be as great and strong and Gods care and providence as sweet and comfortable as in dayes of old especially since our need straits and difficulties may be as great and Gods glory no less concerned therein then at any time formerly since all things thus stand alike shall not the event be the same Though there may be some change in outward dispensations and in the manner of working yet the work and effect may be the same as effectual and seasonable as sweet and comfortable to us and as unexpected astonishing and admirable to enemies and why then may not we as well as Gods people and servants of old lay hold on his omnipotency and infinit power for our stay and comfort 4. Consider that title and name the word of truth giveth unto the Lord he is the hearer of prayer Ps 65.2 he is plenteous in mercy to all that call upon him Ps 86.5 he will fulfill the desire of those that fear him and hear their cry Ps 145.19 And may we not have this confidence in him that he will hear us whensoever we call and may we not know that he will answer our desires 1 Joh. 5.14 15. c. It is reported to the commendation of some States and Princes that they never rejected any Petitioner the Senatours of old Rome did (l) Rob. Cawdray treas of simil pag. 548. judge it a great disgrace to the Roman state that any man should have occasion to say that he had in vain asked help at their hands It doth not become the Emperour said (m) Ne quem sine spe dimitteret negans oportere quenquam a sermone principis tristem discedere Cluver Hist epit in Tito Vespas pag. mihi 289. the noble and magnanimous Titus Vespasian to send any supplicant sad from him Ah! shall the poor creature have such large bowels and shall not the infinit Creator the (n) 2 Cor. 1.3 Father of mercies and God of all comfort pity all his honest supplicants Shall it be below a generous Prince to send away any of his subjects sad from his presence and shall not the King of Saints regard the prayer of his destitute ones and hearken to their complaint Ps 102.17 Such as never went to school and know not how to frame an argument according to art may without hesitation from this encouraging principle with the Prophet Ps 65.2 draw that sweet conclusion therefore unto thee shall all flesh come and may if the fault be not in themselves with confidence present their supplications unto thee And who would faint in that exercise that cannot want success O! let us consider the parable Luk. 18.1 with the several encouraging dissimilitudes and let us no more doubt of Gods readiness to hear and answer our requests particularly let us ponder how it was a burden to that cruel Judge who neither regarded God nor man to be petitioned but the prayers of the Saints are Gods delight Prov. 15.8 they ascend up before him as incense as an odour of a sweet smell and a sacrifice acceptable and well-pleasing to him Ps 141.2 Revel 8.3 4. The voice of his petitioners is sweet and as musick in his ears Cant. 2.14 Rev. 5.8 Ah! why shouldst thou weary in speaking since he doth not weary in hearing what though the vision tarry yet wait for it because it will surely come it will not tarry What strange language is this though it tarry it shall not tarry But there is no contradiction though as to our sense and apprehension it tarry and for a long time yet it shall not tarry one moment longer then the fit and appointed time The Lord waits that he may be gracious unto us and do us good that we may be fit to receive and improve every mercy aright and that it may be a mercy and blessing indeed Isa 30.18 And will we not suffer him to time our mercies so that they may do us good and if once the fit season were come while his servants are yet speaking he will hear yea
and answer before they speak Isa 65.24 Ps 32.5 Many a time hath our suit been dispatched before we have presented it the Lord in his providence hath met us in our way to the throne and filled our mouth with songs of praise instead of prayers and complaints and hath given us not only what we would ask and desire but (o) Thus to Solomon asking only wisdom the Lord did give riches and honour in great abundance 1 Kings 3.9.13 and to Hannah asking one Son 1 Sam. 1.11 the Lord did give three Sons and two Daughters moe Ch. â— 21 to Jacob asking only food and rayment Gen. 28.20 he gave two bands and companies Gen. 32.10 c. abundantly more the Lord can do unto us and for us above what we can think or ask and who dare limit or set bounds to his Majesty 5. If we consider what persons and prayers have met with success it will seem very unreasonable once to doubt of the prevalency of the fervent prayer of the righteous 1. for persons we may for our encouragment call to mind that the eyes of all things wait upon him and that accordingly he giveth them their meat in due season that he heareth the moaning of brute beasts and satisfieth the very natural and and sensitive desire of every living thing Ps 145.15 16. c. Hence we may well argue with our blessed Master if God thus feed the Ravens and cloath and aray the lillies and grass of the field if he thus care for brutes and satisfie the natural inclination and desire of these inferiour creatures will he not far rather hear the cry and answer the desire of his own children Luk. 12.24 27 28. 1 Cor. 9.9 But 2. as the Lord thus heareth the natural and sensitive voice of brutes so also out of his generall bounty he pitieth brutish sensual men and often answereth them in the day of their trouble and extremity thus he hearkened to the voice of Hagar and Ishmael Gen 21.17 of Rehoboam 2 Chr. 12.7 of Jâ—hâ—ahaz 2. King 13.4 of Ahab 1 King 21.29 of formerly vile though then repenting Manasseh 2 Chr. 33.13 of heathnish Niniveh Jonah 3.10 of Pagan Marriners Ps 107.28 of the proud tyrant Nebuchadnezzar Dan. 4.34 of dissembling and hypocritical Professors Ps 78.34 38. c. Thus the Lord would testifie that high account he hath of the fervent prayer of his honest supplicants in regarding the very picture and shadow of that ordinance so far as to remunerat the same with the benefits of a common providence which will be yet more apparent if 3. we remember what kind of prayers have not only met with a (p) Viz. some fruit of a common and general providence bountifull return but also have been graciously accepted and have obtained a blessing indeed yea and not only when there hath been much weakness in the performance but also some present distemper in the supplicant thus he answered the desire of quarelling Moses Exod. 6.1 Exod. 5.22.23 of passionate Jonah Jon. 2.10 7. of David changing his behaviour as if he had been mad Ps 34.4 of Abraham denying his wife and exposing her to so great a temptation c. And then for infirmities and weakness as to the work it self did not the Lord hearken to Hezekiah his chattering like a Crane and mourning like a Dove Isa 38.5 14. to the Psalmist his crying and broken language when his spirit was so overwhelmed that he could not speak Ps 77.1 4. to the prisoners groans Ps 102.20 to the sighs of the needy Ps 12.5 to the publicans short ejaculation Luk. 18.14 If the Lord will hear the cry of weak ones who cannot speak will he then reject thee whose mouth he hath opened to pour out thy complaint before him But let none abuse this fatherly condescension of our God as to imagine that it is enough and acceptable service to God if we can speak some few words in a dead formal way without all life and sense which is the mad conceit of carnal and hypocritical professors for though the Lord pity his sick children and hear the sighs and groans of a broken and contrite heart yet he will in his wrath break those stony-hearted hypocrits who dare thus mock his infinit majesty with such superficial performances and it would be remembered that though there was no spiritual life and heat in those natural as I may call them sacrifices of Ahab Nebuchadnezzar c. yet there was a proportionable and suitable fervour tenderness and affection in their supplications and complaints in respect of which they had the advantage of formal hypocrits whose hearts such as they are do not joyn in the work and who do not express so much as a natural affection and desire especially while they are asking heavenly and spiritual mercies 6. Let us consider the experience of all the Saints and (q) Da mihi Christianum scit quid dico carnal hearts are not fit judges in a matter which as yet doth not belong to them and therefore no wonder though they have no experience of Gods fulfilling the promises to themselves they not having an interest in them the Scriptures and ecclesiastical history hold out many instances of (r) Hence reverend Mr. Bolton Just for right conf affl sect 1. part 1. â—h 2. having given several instances of its prevalency addeth These are saith he registrated to represent unto us to the worlds end the almighty and wonder-working power of prayer that precious and almost if not altogether omnipotent grace and citeth a passage from Chrysostom De orando Deum lib. 1. Deprecatio armatura est inexpugnalis ac tutissimum nec nunquam fallens muni mentum pari facilitate vel unum repellens militem vel innumerabilia hostium millia remarkable providences in return to their prayers and as for particulars he who would undertake to give a catalogue of them might first go number the sand on the Sea-shore yea there never was one Saint though never so mean and weak who hath observed the works of God and the several steps of providence towards himself but will put to his seal to this truth that the Lord is the hearer of prayers and such as converse with the godly will hear them from time to time admire Gods bounty and care for them and to proclaim his fidelity in answering their prayers though mixed with much weakness and dross and though sometimes through ignorance and impatience they have with Zion Isa 49.14 complained that God had forgotten them yet ere long they became sensible of their mistake and have been forced to confess and bewail their folly and unbelief and to say as there ver 15 16. that though a tender mother could forget her sucking child yet the Lord could not forget his people they being graven upon the palms of his hands As we have the Word of him who is truth it self and cannot lie that he will alwaies hear and give a gracious return to
all the prayers of his honest supplicants which is the foundation of faith so every Saint hath his own experiences which spiritualized sense and feeling may lay hold upon and is there yet any thing wanting for thy comfort and establishment is there yet any of the sons of Zion who dare doubt of the tender love and care of their Father and which is worse who dare give God the lie he may summond all his creatures and put them to it if there be any among them who can bear testimony against his Word O! what an impudent and blasphemous lie were it to say that God had not kept promise and yet this atheisme lurketh in the hearts of too many yea and so much of unbelief as lodgeth in the best so much also of this venom which the old serpent did (Å¿) Gen 3.5 6. spue out upon our first parents and which they too greedily sucked in but after that we have cast out all that poyson and are perfectly purged after that our eyes are anointed and all mists of darkness are dispelled we will doubt no more and complain no more after we are once entered in the light of glory we will then clearly see our errours and mistakes and will proclaim to all eternity the Lords faithfulness in fullfilling all his promises and his bounty and kindness towards us in not granting our foolish and sensual requests nay who did ever hear a Saint on his death-bed when carnal baits and worldly temptations could promise little and furnish no contentment and thus were not able so to allure infatuat and bewitch as formerly who I say was the man that entring upon the borders of eternity durst challenge the Almighty for not accomplishing his promises or who could say that at any time he had called upon God in vain All ages can give their evidences and all beleevers will and must sooner or at length confess that there was never a prayer put up in faith that proved abortive though all our labours and endeavours under the Sun may be fruitless and to no purpose yet prayer will never be as a (t) Hos 9. â—4 miscarrying womb and dry breasts but alwayes proveth that good seed which though it may for a while lie hid under ground yet still yields good fruit for the comfort and satisfaction of the sower What is (u) 2 Saâ—â—â— 22 said of the bow of Jonathan and the sword of Saul is a fit motto of the prayer of faith it never returneth empty And this truth will not be called in question by any except when sense and carnal reason these corrupt judges in the matters of God do sit on the bench and give out sentence But ah our unbelief negligence and estrangedness from God doth deprive our selves and the Church of many mercies and of much matter of comfort to our selves of praise to God and terrour and astonishment to enemies 7. If we consider the many sweet and binding relations which the Lord hath been pleased to undertake towards his covenanted people who are true Israelits and are sincers in their profession if we consider how all the persons of the blessed Trinity are affected towards them what is the love of the Father the purchase of the Son and the work of the holy Ghost our doubting and unbelief will be most unteasonable 1. then is not God our Maker our Lord and Master our Father and Husband c. And will not the infinit Creaator care for his creatures who depend upon him will not the great Lord and Master of heaven and earth care and provide for his honest servants will not the Father of mercies pity his children in the day of their trouble and hear their cry will not the Husband hearken to the voice of the Spouse and grant her desire c. 2. As to the relations under which we stand towards the persons of the blessed Trinity severally (x) Quem enim invocamus Patrem Fratrem Advoâ—atum Quo ausu Patre jubente Fratrejustituente Advocoeto inpellente Quae fiducia Patre promittente Fraire adjurante Advocato testificante Quid petimus baereditatem quam nobis impetravit Fraterconcessit Pater obsignavit Spiritus sanctus Gerhar harm Evang. cap. 149. is not the x Father our father the Son our brother and advocat and the holy Ghost our helper leader and guide and who will doubt of acceeptance welcome and success while his father commandeth his brother inviteth and his guide and counsellour perswadeth and allureth him to come and present this requests while the father promiseth the elder brother and heir reneweth and y confirmeth his fathers grant our leader and assistant doth put that security in our hand and is willing to engage with them in the same bond and putteth to his seal and subscription confirming their evidence and adding his own what place is there left for unbelief doubting and fears Especially if 3. we consider 1. the Fathers love that mysterious love in giving his only begotten Son to death that we might live Joh. 3.16 1 Joh. 4.9 and shall we think that he who spared not his own Son but delivered him up for us will not freely with him also give us what we shall ask in his name Rom. 8.32 I say not saith the Son that I will pray the Father for you for the Father himself loveth you Joh. 16.26 27. I would not have you think that you have no other ground whereon to build your faith (r) By a most emphatick asseveration which to many of the learned appeareth to be an oath as Joh. 16.23 c. but my intercession I will not pray for you to one who knoweth you not and hath no respect to you I will not pray for you as if ye were enemies and strangers neither should ye thus pray for your selves after that ye are reconciled to him through my blood after ye are become children and mutually love and are loved of the Father and me Courteours will confidently draw nigh to their Prince and we have moyen in heaven the King himself loveth us and hath adopted us to the crown and will he withhold lesser mercies and hide his face while we present our requests to him But as the Father doth thus love us and freely give and by covenant dispone to us all that we can desire or stand in need of So 2. the Son hath laid out a price for us and by his blood hath purchased all these things to us and ever liveth to make intercession for us and to apply to us the merit of his death and to put us in possession of all these good things which are the purchase of his blood ah we seldom visit the throne yet Christ is alwayes there we weary in praying for our selves but Christ wearieth not to pray for us our prayers are cold and without life but Christ doth not faint nor grow remiss our manifold iniquities do cry against us but the blood of Christ doth out-cry them And
with from the hand of Herod and to find the severity of a Judge in stead of the love a Father and yet are there not multitudes Ah! how many are there who have the boldness to deal thus with the father of Spirits Who Judas-like with a (c) Every reigning sin is treason and rebellion against the great King and interoretatively Deicide and Regicide and every sinner doth comply and conspire with Sathan and take up arms for him against his Master and Lord. treacherous heart dare offer to kiss him in whom they live move and have their being who is their Father by creation and who offereth unto them and entreateth them to accept of the inheritance of children Such think themselves to be sons and dare call him father though they have the heart of an enemy such have a kind of faith confidence and hope which is nothing but presumption delusion and groundless imagination suggested by the father of lies and maintained and cherished by their own foolish and deceitfull hearts This their faith is not built upon the word it hath not for its warrant thus saith the Lord but only thus saith the murderer and great impostor thus saith the deceiver and our deceitfull and deceived hearts It doth not arise from the Promises as having no foundation there but only from some principles of Sathans Catechism which he carefully instilleth into the ears and minds of his disciples and among the many articles of that anti-scriptural and cursed Creed this to our purpose is one If we have some form of devotion and now and then speak some few words prayer-wayes it 's no matter how we live our prayers will make amends for all God is mercifull and therefore will Sathan say and they upon his word think he will pity his poor creatures and servants and hear them whensoever they cry to him nay such will be ready to apprehend that it were cruelty and injustice to reject such well-meaning supplicants We may not now confute that soul-destroying delusion but what the Apostle said of doubting Jam. 1.7 may far rather be applied to this mad and desperat presumption and confidence Let not such seeure bold wretches think that they shall receive any thing of the Lord though too many be ready to think they shall receive yet saith the Apostle let them not think so or if they do they will but deceive their own souls and whatever for the present may be the dispensations of a common providence yet ere it be long they shall know and be convinced that they received nothing in mercy and in return to their prayers and nothing from the Lord as their God and Redeemer he was better acquaint with the mind of God and did not mistake who said If Iregard iniquity in my heart the Lord will not hear me Psa 66.18 And it was an acknowledged principle that he who was born blind urged against the Jews in his apology for Christ Joh. 9.31 For saith he we (d) Let bold finners consider how gross their delusion must be who contrary to this known truth dare presume and draw nigh in any ordinance without fear know that God heareth not sinners but if any man be a worshiper of him and doth his will him he heareth Neither would the Saints themselves think they were not concerned in this caveat for albeit the Lord will pity them in the day of their trouble and hear their prayers yet if they step aside from the approven path the Lord will hide his face hence the Psalmist having asserted Gods care of his Saints and People and that he would speak peace to such yet he addeth a necessary caution and warning but let them not turn again to folly as if it had been said though they were Gods people his Saints and precious ones who have prayed and wait for an answer yea though they have asked in faith and have met with access and acceptance so that a message of peace is dispatched and is as it were on the way towards them in return to their prayers yet if they should through their folly turn aside from God and in that interim commit some known sin he would recall as it were his former grant and draw back his hand and would not speak peace to them who had made peace with sin Now come we to some positive evidences and marks of the prayer of faith And 1. when the affections are much enlarged when we meet with a gale from heaven filling the sails we may and usually do expect that voyage will prove successfull when God openeth the heart and filleth the mouth with more then ordinary boldness fervency and liberty we readily will apprehend that he purposeth to fill our hands and will not send us away empty according to that word Psa 81.10 Open thy mouth wide but (e) Only he who is said to open the ears Psa 40.6 Isa 50.5 to open the eyes Psa 146.8 and to open the heart whose messenger and interpreter the lips are Act. 16.14 He only can open the mouth to ask aright he only can open it wide both extensively and intensively and make us desire and ask great things greatly grandia granditer ut loquitur August loc cit who is sufficient for such a work unless the Lord put to his hand and I will fill it We may believe he will fill that mouth with songs of praise for his gracious answers which he hath opened so wide in fervent and importunate prayers when we have spiritual boldness in pleading with God we will also have confidence as to the success and therefore these are joyned together and both ascribed to faith Eph. 3.12 We have boldness and access with confidence through faith If the Lord lift up the soul to him if he quicken and inflame the affections with a more then ordinary ardor and zeal we will not readily doubt of our acceptance when fire from heaven thus falleth upon our sacrifice we will be very confident thus Psa 27. we have both Davids fervency and confidence One thing have I desired of the Lord that will I seck after c. v. 4. this was his importunity but then his faith did act strongly and vigorously v. 1.3.5 6. I grant our lusts may add wings to our desires and be as oyl to the wheels and make us very diligent in our pursuit there may be a natural and carnal fervency and importunity which will rather add to our fears then make us in faith rest upon Gods word love and care but the difference may easily appear though we will not now prosecute it because that holy zeal and importunity is 1. spiritual as to the motives and end 2. humble and joyned with much self-emptiness and denial 3. tender of Gods gloty and honour and 4. submissive to his will whileas the natural importunity is 1. carnal 2. proud and selfish 3. careless of Gods glory and interest if it might be satisfied and 4 impatient under a frustration and disappointment
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
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
Christ receiveth sighs in his censur for prayers looking up to heaven lifting up of the eyes goeth also for prayer in Gods books Ps 5.3 Isa 48.14 Ps 69.3 I (g) A strange expression which should not be critically examined the Author taketh liberty emphatically thus to express the prevalency and acceptance of the look of faith which if possibly it could be in hell would in that place of dispair open a door of hope would wish no more if I were in hell but to send a long look up to heaven there be many love-looks of the Saints lying up before the throne in the bosome of Christ the twinkling of the eyes in prayer are not lost to Christ c. 4. Though there be much (h) We would put a difference between a weak or saint prayer and a slothfull or negligent prayer weakness in thy prayers yet if it doth not proceed from thy slothfulness and negligence but thou dost pray with all thy might then though that thy might be weak in it self and in thine own apprehension such yet because it is all the might which thou hast and which grace hath in thee it shall be accepted 2 Cor. 8.12 Mr. Goodwin Ret. pray cha 10. pag. mihi 56 59. 5. The sinfull infirmities that cleave to a Christian and his duty though they be the great bug-bear with which many Saints are scared yet if these be lamented and not cockered they need not discourage thee since the priviledges of the Covenant of Grace are not impropriated to a few favourites more eminent in grace then their brethren but stand open to the whole family it being a common salvation and like precious faith Gods promise for hearing of prayer shall not be made void by the Saints weakness in prayer Mr. Gurnal Sp. Arm. part 3. pag. 355. c. Where the heart is upright and sincere our infirmities shall not hinder our prayers Jesus Christ doth away the weakness of our services Those that do not allow their infirmities may pray with hope of success these will be no impediment Mr. Manton on Jam. 5.17 Obs 6. There is often faith when there is little or no feeling unbelief felt bewailed opposed and resisted shall never hurt us Mr. Harris Pet. enlarg pag. mihi 33. PART III. Some practical Cases HAving propounded several questions and cases both speculative and practical as occasion was offered in the two former Parts of this Treatise we shall now only speak to a few which may be very usefull for clearing of doubts and removing some difficulties which may occur in the practice of this solemn performance which did not so properly belong to any of the heads already treated of or which deserved a particular consideration reserving some few things of this nature touching the return of prayer to Part fourth And here we shall only 1. as to the object to which our prayers must be directed ask how we should conceive of God in prayer and after what order must we make our address to the persons of the blessed Trinity 2. As to the Author and principal efficient we shall enquire what are the causes why the Spirit doth withdraw his help and assistance and what course should be taken for recovering and maintaining the quickning and assisting presence of the Spirit And because our enlargment and straitning doth much depend upon and hath such a necessary connexion with the presence and with-drawing of the Spirit we shall speak to these as also of wandring thoughts which use to accompany our deadness and indisposition their cure and remedy And then as to the mater of prayer 3. we shall ask whether we may pray for and rod or affliction And 4. whether we may imprecat and pray against any person or society And 5. as to the time we shall enquire when and how often we should pray CHAP. I. How should we conceive of God and of the persons of the glorious Trinity Sect. 1. What should be our apprehensions of the dreadfull majesty of God when we come before him Job 37.22 23. With God is terrible majesty touching the Almighty we cannot find him out Luk 11.2 When ye pray say Our Father c. WIth what humility reverence and admiration should we (a) Excedit supereminentia Dâ—itatis non solum usitati eloquii sed etiam intelligentiae facultatem verius enim cogitatur Deus quam dicitur verius est quam cogitatur August de vera innocent cap. 61. speak write or think of the Almighty and incomprehensible God who dwelleth in light to which no man can approach whom no man hath seen nor can see whose perfection cannot by searching be found out whose counsel and wayes are a great depth and whose infinit nature and majesty is so far above our reach and apprehension 1 Tim. 6.16 Job 11.7 8 9. (b) Damascen lib. 1 de side orthod in initio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that is in God is a mystery Agurs question may give a check to our curiosity and boldness O! saith he what is his name and what is his sons name if thou canst tell Prov. 30.4 The greatest Student in this mystery the holiest Saint when he looks up to God will see with Zophar a height and depth that cannot be measured Job 11.8 Agur in his Prophecy while the Lord in an extraordinary maner did manifest himself to him professeth his ignorance and would begin at the first elements and A B C and (c) Malè absurde hinc infert Buridanus lib. 7. polit quaest 10. Deum quantum ad ejus essentiam non esse à nobis laudandum quia viz. non est sic à nobis cognoscibilis Nam licet sic non sit perfecte quidditative cognoscibilis tamenscimus cum sic esse laudandum Imo hoc est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primo cognitum ask but after his name who hath gathered the wind in his fists who hath bound the waters in a garment and who hath est blished the ends of the earth Nay the boly Angels and the Saints in glory though they see and behold so much of God as doth ravish their hearts with unspeakable joy and delight and which doth fully satiat their utmost capacity yet O! what more yea infinitly more of God doth remain which will never and cannot to all eternity be comprehended by any finit understanding Ah! our empty vessels are to narrow to contain this ocean do ye ask of me saith (d) August in Psa 85. Austin what he is whom eye hath not seen nor ear heard and of whom it hath not entered in the heart of man to conceive would you have my tongue to express what my heart cannot apprehend The modesty of the Pagan Philosopher (e) Cicer. lib. 1. de nat deor Simonides may put to silence our presumption and curiosity who being askt by King Hiero what God was at first desired one day for meditation and to deliberat and think on an answer but being the
is ready to foster divided conceptions concerning the object of worship it may be conceived safest especially in publick and before the multitude not to alter the denomination of the persons in the same petition in the same prayer saith he the generality of people being prone to imagine different objects of worship in such cases Concl. 8. Albeit we may thus fix our minds upon and expresly name and direct our prayers unto any one of these glorious persons yet as our blessed Lord in the dayes of his flesh So Christians most usually adress themselves to the â—ather for he being the first person according to that blessed order that is among the persons of the Trinity there may be several considerations inviting us particularly to fix upon him for thus as the first both immanent and transient act (i) The appointing of the end according to the order of nature is before the election of the means vid. Twiss vind grat lib. err 7. dig 3. pag. 706. both (h) Heb. 5 7. predestination and creation by this appropriation is ascribed to the Father hence sin being a defacing of the image of God which was implanted in man by his creation it must in a special maner be against the Father and his work and thus the Father having in a special maner received the wrong to him upon this particular account satisfaction should be made and reconciliation with him and pardon from him should be askt and thus Christ in his prayers sufferings and in every step of our redemption (k) See Mr. Shepherds select Csseâ— in a letter from new England pag. mihi 20 21. Albeit there be some expressions of that pious man which would be warily used and which need a favourable interpretation as 1. while he calls the Father as some may think the Son and holy Ghost the original and first cause of all good 2 while he saith that Christ came into the world by his death and intercession to satisfie the Father and not the holy Ghost 3. that we should chiefly eye the Father in our prayers c. Vid. Calv. dicenâ—em filium esseimproprie â—reaâ—orem respectu persona vindicatum a Chamier panstrat tom 2. lib. 1. cap. 4 did especially look to the Father and thus the Saints also from to time time most ordinarily direct their worship to the Father in their confessions acknowledging his work to have been defaced by their sins his justice provok't c. in their petitions asking pardon from him his peace and favour c. and in their praises ascribing to him their election adoption c. admiring his wisdom and love in providing such a remedy and so great a salvation for self-destroying sinners c. And this practice is conform to the constant tenour of the Scriptures of the new Testament and albeit in the old while the Prophets and ancient Church of the Jews call God Father they rather thus express his tender bowels and fatherly affection towards them then any internal relation among the persons of the Trinity yet its hard to affirm that all that people the most eminent and knowing among them were ignorant of this appropriation of works and attributes and that they never particularly eyed the Father as the first person of the Trinity But it would be observed while we say that the Father was in a maner primarily and most directly wronged by sin we do not only understand Adam's first sin which did obliterat and deface his image engraven on the heart by his first work of creation and which thus was a base requital of his bounty of whom first in order he had his being and honour not only I say did God the Father receive in some speciall maner the wrong by that first sin of man and by our original sin flowing from it but also by the constant tract of our actual transgressions which as they flow from that common root in us So they reflect upon that bright Sun which the creature at first laboured to obscure and hence it s said If any man sin we have an advocat with the father 1 Joh. 2.1 as being in some special maner wronged thereby yet notwithstanding there be some sins whereby more directly offence is offered to the Son and holy Ghost then to the Father thus the contempt of the Gospel and undervaluing of the blood of Christ do most immediatly reflect upon the Son and his work of redemption and the quenching and resisting of the holy Spirit in his heavenly motions is most directly against the Spirit and his work of illumination and sanctification hence the Spirit thereby is said to be (l) Eph. 4.30 grieved and (m) Isa 63.10 vexed And in that unpardonable sin or rather mass of sins both the Son and holy Ghost are put to an open shame as is expresly said of Christ whom they crucifie to themselves afresh Heb. 6.6 and it is no less evident as the holy Ghost whose works and gifts they abuse and undervalue ver 4 5 6. Hence it hath its name and is particularly called the sin against the holy Ghost Mat. 12.31 Mark 3.29 Luk. 12.10 Thus also notwithstanding of that appropriation of works we will find one and the same work ascribed particularly to divers persons thus our sanctification though appropriated and usually ascribed to the holy Ghost yet it is called of the Father Jude 1. and thus also our reconciliation is ascribed to the Father 2 (n) The words themselves without a commentary do clearly hold out God the Father though as frequently else where expressed by his essential Name Cor. 5.19 20. Joh. 3.16 c. and to the Son Rom. 5.10 11 15. Col. 1.20.21 Joh. 14.16 Eph. 2.13 14. c. Our (o) Calvinus in 2 Cor. 13.14 ostendit quomodo dicamâ—r reconciliari quum essemus inimici Deo per mortem Christi tamen Deum ita mundum dilexisse ut dares silium suum unigenitum c. Hinc inquit Deum inde nos intuemur nam Deus quantum ad se dilexit ante mundi creationem at cum in nobis nihil cernamus praeter materiam irae ita sit ut respectu nostri initium dilectionis sit a morte Christi reconciliation is ascribed to the Father because of his free grace he elected us to salvation and to Christ because by his death he purchased our salvation and reconciliation and it is ascribed to the Spirit also because it is his proper work to bring us to the Father Eph. 2.18 Concl. 9 Concl. 9. Albeit we do not deny that the Father may be said to work by and with the Son and holy Ghost and the Son with and by the holy Ghost because of that natural procession order and priority that is among those glorious persons yet we humbly conceive that the way of conveying of all good to the Saints which the Scriptures so frequently inculcat and which we should especially eye in all our adresses to God to wit from the
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
may come and get access at another time yet now thou art better imployed and must not be diverted by such shameless and unmanerly intruders who dar trouble and molest thee so unseasonably and therefore say to them but do not stay to debate with them what Nehemiah said to Sanballat and Geshem I am doing a great work so that I cannot come down why should the work cease whilest I leave it and come down to you Nehem. 6.3 Such a holy severity and contempt must you express towards every thing that would interrupt you in the work of the Lord it must be a temptation though perhaps coming from Sathan as transformed into an angel of light O! consider the weight and importance of the present business and work and that will keep thee from dallying with this ordinance will any man be so mad as to suffer his mind to vag and be diverted with trifles or by casting an eye on every in-comer when he is pleading before an earthly King for his life and state which he hath forfeited by his folly and rebellion and is it not so in this case nay thou hast far more lying at the stake thy life thy soul and incorruptible inheritance thou must pray or perish and thou must so pray as to prevail or thou must go to hell and be tormented for ever and ever what Moses said of the words of the law Deut. 32.47 may well be applied to this ordinance It is not a vain thing for you because it is your life Hence there must be that holy dispair impatience and violence against every thing that stands in the way to hinder us in this work that importunity fervency yea and impudence we spake of Part. 2. Chap. 2. Pag. 447 448. 8. Remember the greatness goodness all seeing eye yea and severity of him with whom we have to do 1. should not his greatness and excellency make you afraid to dally with his work and should not his dread fall upon you in your dead formal and irreverent approaches to him that I may apply that to our speaking to God which Job said of his friends speaking for God Job 13.11.7 2. Should you not fear him and his goodness Hos 3.5 should not the tender child take heed that he do not dishonour and grieve his kind father 3. should not his (t) Deus est sphâ—era cujus centrum est ubique circumserentia nusquam enter praesenier Deus oiâ— abique potenter presence his inspection and all-seeing eye stir us up to greater attention and reverence then the eye of all the creatures and yet how would we blush and be ashamed to utter such impertinencies before men especially to a King or some great person which many a time we have vented in prayer to God yea how would we loath and abominat our selves if we did but think that the Saints on earth were acquainted with that deadness formality and these wandring and sensual thoughts which we have often entertained while we came before the Lord and yet we do not consider that the high and lofty one who inhabiteth eternity doth search the heart and try the reins to give every man according to his waies and according to the fruit of his doings that every creature is manifest in his sight and that all things are naked and opened unto the eyes of him with whom we have to do Jer. 17.10 Heb. 4.13 But if neither his greatness nor goodness his presence nor all-searching knowledge can prevail with thee yet remember his holiness justice and severity with him is terrible majesty he is excellent in power and in judgment and in plenty of justice therefore saith Elibu do men fear him Job 37.22 23 24. The wrath of a King is as the roaring of a Lyon Prov. 19.12 but what is the wrath of all the creatures in respect of the indignation of the Almighty Who knoweth the power of his anger who turneth the children of men to destruction and carrieth them away as with a flood Psa 90.11.3 5. who may stand in his sight when once he is angry Ps 76.7 he is of purer eyes then to behold evil and cannot look on iniquity Habak 1.13 he will not be mockt with our bablâ—ng our cold formal and empty performances O! let us then draw nigh to him with reverence and godly fear for saith the Apostle our God is a consuming fire Heb. 12.28 29. O! that bold secure and presumptuous sinners would (u) Dan. 6.26 tremble and fear when they come before the great God that they become not as stubble and chaff to feed the devouring flames of his indignation to all eternity 9. Use such a gesture as thou findst most helpfull to raise thy heart and stir up thy affections and which expresseth that reverence and sense of thy distance which becometh such a poor (x) Isa 41.14 worm when it draweth nigh to its Maker here I grant thou art not limited for 1. we will find the Saints to lift up their eyes to heaven thus David Ps 123. 1. Ps 121. 1. Ps 141.8 yea and our blessed Saviour Job 17. 1. Joh. 11.41 Secondly sometimes to cast down their eyes and smite the breast as the Publican Luk. 18 13. sometimes to hold up their hands as Moses Exod. 17.11 and this seemeth to have been an usual custom from 1 Tem. 2.8 Thirdly sometimes to stretch forth their hands as 1 King 8.22 Exod. 9 29. Ps 88.9 Fourthly sometimes to kneel down as Act. 7.60 Act. 9.40 Act. 20.36 Act. 21.5 yea our blessed Lord Luk. 22.41 Fiftly sometimes to fall on their face as the Leper Luk. 5.12 and Christ himself Mat. 26.39 Sixthly sometimes to stand Mark 11.25 Luk. 18.13 Seventhly sometimes to lie as dying Jacob. Gen. 48.2 and sick Hezekiah Isa 38. 2. Yea eightly and sometimes to sit as wearied Elijah 1 King 19.4 c. And in this variety thou mayest make choice of that gesture that is most subservient to the present disposition of thy body and for enlarging the affections which may be different not only as to divers persons but also as to one and the same man at divers times and occasions only let me from experience intreat that thou would beware of such a gesture as may press the vital spirits or may dispose the to drousiness when we hing down the head or suffer the breast to lean to any hold we will find the soul because of its sympathy with the body in this state of union and conjunction not to be so free active and sit to be employed in the work of the Lord. Ah! do not many in their families use such a gesture as doth speak their dis-respect and want of reverence and it s too ordinary in publick for one and other in the time of prayer to lay themselves down or so to lean on their dasks as if they purposed to take a sleep ah is this the reverence and godly fear with which ye should serve your Maker and Judge would
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
foolishness And Ps 9.19 Arise O Lord let not man prevail 3. Neither will it be denied that we may complain to God of all the wrongs and injuries of the cruelty persecution threatnings and blasphemies of the wicked with Hezekiah Isa 37. David Ps 10. the Apostles Act. 4.29 c. And this complaint will be found to have something of an imprecation in it hence while Eliah is thus complaining to God and lamenting Israels apostasie the Apostle saith that he maketh intercession against Israel Rom. 11.2 3. Neither 4. will it be denied that we may pray the Lord to break the snare of prosperity and success in any evil course whereby as with chains Sathan holds them at his work nay and upon supposition that otherwise they would prove incorrigible and if there be no other mean to reclaim them we may not only pray that the Lord would not further their wicked device Psa 140.8 but also 5. that they might not prevail and meet with success in the ordinary works of their hands yea and that the Lord would fill their faces with shame that they may know themselves to be but men and might seek his name Psa 83.16 And 6. we may pray that justice may be impartially executed upon malefactors that King and Rulers would resolve with David early to cut off all wicked doers from the city of the Lord Psa 101.8 We must so love the life of wicked men as not to prefer that to Gods law and the laudable laws of the kingdom appointing capital punishment for gross crimes and hainous transgressors that others may be afraid to follow their footsteps On the other hand its certain that we may not curse 1. without a cause Prov. 26.2 Nor 2. for our own cause and because of private and personal wrongs done to us we should thus forgive our brethren and not give way to the spirit of malice and revenge Mat. 6.15 and 18.35 c. And. 3. we must not curse our relations nor cast off these bonds whether natural civil or spiritual under which we stand towards others children must not upon any terms curse their parents nor parents their children people must not curse their rulers and magistrates nor one Saint another notwithstanding personal wrongs and injuries mutually received Exod. 31.17 Mat. 15.4 Exod. 22.28 1 Cor. 13.7 1 Cor. 6.7 c. And therefore that cursed crue of passionat creatures who for a trifle will give their children servants or neighbours to the devil must have their tongues set on fire of hell Jam. 3.6 and they must be acted by the devil who is the father of envy malice virulency and of all such cursing Jam. 3.14 15. These things being premised that which may here fall under debate is whether we may pray against though not as they are our enemies yet as they are Gods enemies and the Churches enemies and though not for their eternal ruine as may appear from Part 1. Chap. 7. Sect. 3. yet for their temporal destruction and overthrow and that either indefinitly not pitching upon any particular incorporation or persons with Deborah 5.31 So let all thine enemies perish O Lord and with the Apostle 1 Cor. 16.22 If any man love not the Lord Jesus Christ let him be anathema maranatha Or particularly directing our prayers against such and such enemies as Judg. 5.23 and when there is thus an application to such and such persons whether we might curse them conditionally though not absolutly especially if with the condition a blessing be annexed thus Lord if these thine enemies be incorrigible destroy them in thy justice and if not reclaim them in thy mercy Here I grant there are far different cases and that there is less hazard in praying against Gods enemies then against our own enemies and in the general chen condescending upon such or such a faction and by way of supposition If they be incorrigible then absolutely and upon any terms Neither would I rashly condemn those learned and judicious Divines who plead for the lawfulness of such maledictions yet I should think it a more Gospel-like frame of spirit to bless and pray for persecutors then to curse them Mat. 5.44 Rom. 12.14 1 Pet. 3.9 This wants not that example that Christ left us to follow when he suffered 1 Pet. 2.21 But on the contrary he left us this pattern When we are reviled not to revile again and when we suffer not to threaten but to commit our selves and our cause to him that judgeth righteously ver 23. What are not all men our brethren and (b) Proxim us est omnis homo vid. Ames loc cit part 1. cap. 7. qui fratrem suum oderit homicida est hoc loco fratrem omnem hominem oportet intelligi c. August de sancti c. neighbours and should we not then love them and wish their good how shall we then curse them and desire their ruine and if we will not forgive them their injuries done to us how can we say for give us our sins as we forgive them that sin against us But if we would bless them and pray for them that would be an evidence of our sincerity and that we had overcome that devil of malice and revenge that rageth in carnal hearts Mat. 5.45 48. Rom. 12.19 20. Did not Christ at his death pray for his persecutors Luk. 23.34 and Stephen for those who stoned him Act. 7.60 And did not David fast and pray for his enemies though at other times upon some special account he prayed against them Psa 35.13 Nay we may here alledge the example of Pagans when the Athenians commanded their priest to curse Alcibiades after he was condemned nay saith she for I (c) Precibus non imprecationihus constituta sum sacerdos apud Wendelin Philos mor. lib. 1. cap. 10. was not consecrated a priest to (d) Or by cursing but by prayer curse but to bless But you will say may we not pray that temporal judgments may be inflicted on persecutors yea and that they may fall and never rise again to molest and vex the Saints Ans There would be a difference put between private persons and a faction or multitude for though we may desire that a malefactor may suffer according to the law yet we may not desire the ruine of a multitude for though it be an act of justice in the magistrate whom the Lord commissionateth and sends against such a party to fight against them yet that sentence cannot be so orderly and deliberately executed against them as when a process is legally led against a malefactor and such a dispensation may prove a mean through the Lords blessing to prevent eternal ruine but when a wicked faction are killed in battel death eternal usually followeth their bodily death and overthrow Yet I deny not that we should pray for success to the magistrate in such an expedition and that his enemies may not stand before him but thus we do it only comparatively that since matters
admonish them and zealous Paul showeth those to whom he wrote that ordinarily and frequently he prayed for them And thus it is evident that to pray frequently is to pray (r) Semper i. e. frequenter vel frequentissime Bonav in Luk. 18 his verbis Dominus apostolus nihil aliud commendare voluerunt nisi perseverantiam assiduit atem orandi quantam maximam habere possumus Bellar. loc cis cap. 9 Bellar. alwaies and I find (Å¿) Chrysoft Theoph. in 1 Thess 5.17 Bonav ar ubi supra lib. 1. cap. 1 cum multis aliis many judicious and learned Expositors thus to interpret this exhortation Concl. 4. If to frequency be added universality constancy and equability there will be found yet some greater reason for this expression and that it is so in this case yea and that there is not one but diverse kinds of universality here shall forthwith appear And 1. there is required an universality in respect of the object we must not only in some few things but in every thing by prayer supplication and thanksgiving make our requests known to to God Phil. 4.6 Hypocrits will in their affliction seek God early when fear is upon them God will hear from them but otherwise they forget God and do not regard the work of his hand but the Saints as at all times So in every thing will present their requests to God knowing that every (t) Unde colligendum est impurâ—m esse usurpationem ommum donorum Dei nisi adsit vera cognitio invocatio nominis Dei ac belluinum esse vescondi morem quum homines sine ulla precationo ad mensam 6 ingerunt ac bene saturati sepulta Dei mentione allo se proripiunt Calv. in 1 Tim. 4.5 creature must be sanctified by the Word and blessing of God and by prayer 1 Tim. 4.3 5. Ah! did sinners know their danger not only from Sathan but from the meanest of the creatures they would not go abroad without the shield of prayer A stone lying in thy way may occasion thy neck-break and the least morsel of bread thou puttest in thy mouth may choak thee O! what a mercy then must it be to have the very stones and beasts of the field in league and at peace with us Job 5.23 and how carefull should we be to improve this covenant by frequent prayer to him who is the preserver of man and (u) Ps 36.6 beast 2. There is an universality in respect of time and that being the most proper and pertinent to the present purpose we will insist on it at greatest length for if it can be made appear that we should pray at all times it will be manifest that we ought to pray alwaies Now as time in humane (x) And in all languages thus the Latin tempus the Greek and the Hebrew doth signifie the fit season and opportunity writings So also in Scripture is put to signifie the fit season occasion and opportunity of doing as frequenly in the book of Ecclesiastes and as there is a season and fit time for every thing and purpose under the heaven in which is beautifull Eccles 3.1 11. So prayer hath its seasons and fit time in which it should be performed and in which it will be beautifull and an (y) Phil. 4.18 odour of a sweet smell a sacrifice acceptable and well pleasing to God And as it doth very much contribute to the beauty and acceptance of prayer that it be performed seasonably So we are obliged to observe and improve every season and opportunity when ever the Lord opens the door and calls upon us either by his word or work if we do not answer his call and improve this talent then are we sinfully deficient and omit our duty when we let the fit season and opportunity of doing pass then are we idle and negligent and then become we guilty and culpable And thus the (z) Vid. scholastic 〈◊〉 in 1 2. de hac quaestione fusius forte dicturi sumus loce citato moralists and School-men-do rightly teach that an omission cannot be imputed to us but when we are called and obliged to do and do not or when we suffer the occasion and season of doing to pass yea they do not only affirm that otherwise an omission is not imputed as our sin but that it should not upon any account be imputed to us or esteemed ours and therefore ought not in respect of us fall under any moral denomination or be accounted voluntary or free neither should we in respect of it come under any moral consideration or by it be thus denominated And if it were not thus at least as to any culpable imputation which is the point we now press how many thousand omissions of good might every moment be charged not only upon weak sinfull men but also upon the glorious and holy Angels who are able to do many things which they do not for want of this call and opportunity of doing Hence since the omission and not doing of and duty cannot be imputed to us as an interruption or intermission on our part except when we are (a) Praecepta affirmativa obligant semper sed non ad semper ideo solum pro temporâ— illo aliquis cessando abâ—â—ctu peccat pro quo praeceptum affirmativum obligat Thom. 1.2 quaest 7â— art 5. ad 3. vid. etiam quaest 100. art 10. obliged called and have a fit opportunity to do therefore it is evident that we may be well said to do alwaies what we do at all times and seasons of doing and that he may be said as to pray alwayes So without ceasing who prayeth as oft as he hath opportunity and is called to that exercise for thus there is a moral continuation without any ceasing or intermission on his part he being then only concerned in that duty when the fit season is offered and then he will alwaies be doing But you will ask what be these seasons of prayer which we must observe and improve Ans There is a twofold season of prayer one constant another occasional 1. then as to the constant season of prayer which every Christian should daily make use of albeit we will not limit or prescribe to the Saints yet we hope that without hazard of a challenge from any sober Divine we may affirm that the least which the word of God will admit for a set course of prayer is twice a day as our daily wants necessities trials temptations will so often at least send us to the throne for a supply protection deliverance c. So our mercies for their continuance and the sanctified use of them and if we have the heart of Children we must so often at least visit and speak with our Father and if we be sensible of our enjoyments and of his mercy and tender bowels we will so often at least offer to him the sacrifice of praise c. And we cannot be said
So (Å¿) Thom. 2.2 quaest 8 3. art 14. ad 1. Rainer panth sect de orat cap. 7. ubi concludit sic unde quam diu in orante devotio durat tam diu oratio durare debet c. vid. loc Bellarm de bon oper in part lib. 1. cap. 9. Aquinas with his disciples and Rainereus yea and Bellarmine himself that great deceiver of this age by his patrociny of the mock-prayers of the Roman Church Ah! should we in this come short of these lax-casuists and shall we while the cloud of presence abideth upon our tabernacle go out from the presence of the Lord. But here we may take occasion from Austius words to enquire whether it be lawfull to use repititions in prayer Ans Certainly some repetitions are lawfull and warranted by the example of Christ and of the Saints both in the old and new Testament and may be very pithy and emphatick expressions of zeal love spiritual delight importunity faith c. or of the greatness of our danger and strait c. But yet there are other repetitions which are unlawfull and forbidden Mat. 6.7 viz. 1. idle and vain repetitions proceeding from want of 1. affection 2. matter and 3. (t) Viz. When want of words floweth from want of zeal and affection expression or words 2. affected and hypocritical repetitions when either that we may seem devout or that we may play the oratour we may ingeminate the same words in a strain of eloquence and elegancy 3. proud and boasting repetitions when we think to be heard for our much speaking and that our vain words doth oblige the Lord and deserve an answer But 3. in case of dulness and indisposition of heart yea and of bodily fainting and weakness it were better to be frequent in prayer then to continue long in that exercise and to divert a while and by reading meditation or conference to sharpen the irons rather then to use them while they are so blunt nay thou mayest well intermix the works of thy lawfull calling and follow thy business in the world or moderatly use some recreation for repairing some natural vigour and activity which may be subservient in this heavenly exercise We do not serve a hard Master who will call for alike work from the weak and strong and who will allow us no time for our own work or for fitting and preparing us for his service You will say but were it not better alwaies to be short in prayer whatever be our fitness and disposition since these prayers which arerecorded in the Scriptures are of no considerable length the longest being that of Solomon at the dedication of the Temple 1 King 8. and of our blessed Lord a little before his Passion Joh. 17. the complaint of the afflicted Psa 102. Ezra his confession chap. 9. the Levits thanksgiving and acknowledging of the Lords justice in punishing that people for their sins Nehem. 9. c. We have also the practice of these Saints in Egypt whom (u) Loc. jam cit Austin mentioneth and doth not condemn some also of the present age eminent for piety might here be alledged particularly the judicious Mr. (x) Vbi suprae pag. 477. Gurnal Ans Albeit 1. we must not quench the Spirit nor draw back so long as the Lord doth arrest us at the throne by the smiles of his countenance yet 2. for ordinary I do not dissent from those who do advise rather to be frequent in prayer then to continue long at once our hearts are very slippery and our affections cannot long keep their vigour and zeal but like a deceitfull bow will quickly slaken and not be able to carry the arrow to the mark But especially in publick and when we joyn with others we would so far condescend to their weakness as not to stretch forth our selves to such a length as the most enlarged can scarcely reach as is too usual and I wish that no principle of Pharisism and self-seeking had influence therein but 3. though thus for ordinary we need not be very long yet when we are under indisposition we may yet be shorter but then we would be more frequent yea 4. as to occasional prayer we may yet spend less time in it and yet prevail and we would here observe a very considerable difference for albeit we need not stay long in our ordinary course of daily prayer yet comparatively some considerable space of time would be allowed for that exercise but as to occasional prayer we may be very short in it yea when we are pressed with business or company and have not opportunity to go apart and in a solemn manner to make our adress to God we may dart up to heaven some short ejaculation which will not be thrust out nor sent away without the blessing And having thus made mention of ejaculatory prayer we could not leave that sweet point till we had digressed a little to its use necessity and singular use were it not that Mr. (y) Mr. Cobbet of pray part 1. cha 2. Mr. Gurnal ubi supra cha 30. pag. 375. which should be 383. Cobbet and Mr. Gurâ—al have spoken so fully and pithily to that subject and now I shall need add no more but recommend what they have written to all those who desire to walk with God and to carry on a safe and thriving trade with heaven But who is able to discover the excellency and several advantages of such short ejaculations and apostrophe's to God O! how do they help to maintain a heavenly and praying-disposition in the heart These are the swift messengers which upon all occasions we may dispatch to the throne by these we may beep constant correspondence with heaven and have our conversation there no calling trade nor condition of life needs hinder this spiritual traffique and negotiation the most laborious tradesman may follow his business constantly and work hard in his shop and thus pour out a prayer to God such a short parenthesis will make no sensible and considerable interruption in any business or employment And oh what a difference is there between those Christians who exercise themselves in such spiritual diversions and short conversions to God and others who suffer their heart to stay so long here beneath and so to fasten and take such deep root in the earth The Lord in his providence offereth to us many occasions for some spiritual thoughts and heavenly meditation where canst thou cast thine eyes and not behold a miracle which thou dost sleight because it is ordinary and from day to day renewed or continued who hath covered the face of the earth with such variety of herbs flowers c who maketh the fire to burn the wind to blow c. And besidethese outward occasions how many motions doth the Spirit suggest for lifting up the heart to God and were it not our wisdom not to choak these motions nor let such opportunities slip but to dart up some short desire and
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
naturae desiderio procedentem Deus audit ex pura misericordia Thom. 22. quaest 83. art 16. in corp testimony of his general bounty kindness and propension to shew mercy and do good to all his creatures thus he maketh his Sun to rise on the evil and on the good and sendeth rain on the just and on the unjust Mat. 5.45 Thus he is kind to the evil and unthankfull and thus he satisfieth the desire of every living thing Luk. 6.35 Psa 145.16 And as 1. thus to be an evidence of his bounty So also 2. that he may manifest his long-suffering and patience towards the vessels of wrath he will with-hold deserved judgments and follow them with outward mercies Rom. 9.22 And thus he will show that he is what he is called Rom. 15.5 the God of patience not only by working it in his Saints but by exercising it towards all men 3. To allure them and lead them in to repentance Rom. 2.4 This is the end of the (k) Finis operis licet non operantis work and dispensation which though wicked men may abuse to their own ruine yet the Lords counsel must stand they cannot frustrate his holy designs however they pervert his work 4. The Lord will do good to the wicked and satisfie their desires when they offer them up prayer-waies to him to evidence his approbaton of and delight in the prayers of his servants he will so far welcom and regard the very picture of prayer as to give some benefits of a common providence to show the power and prevalency of a regular and a well qualified prayer and to encourage his people to the frequent and incessant practice thereof to raise up their hearts to an higher esteem of prayer and to strengthen their faith and confident expectation of a return to their prayers thus in testimony of our tender respect to a dear friend we will welcome and show kindness to any who is like and doth resemble such a person and thus the Lord taketh notice of Ahabs fasting and prayers 1 King 21.39 But you will say doth not the Lord say Obj. Ans because Ahab had done so therefore he would c Ans Yet Ahabs humiliation was not a proper mean as not being right qualified nor such as the Lord required yet it gets the name and the reward not for it self but as being a sign and shadow of that which should have been and thus the Lord did hearken to Ahab not for his own sake nor for his prayers sake but to evidence his high esteem of that duty when performed aright 5. The Lord will thus satisfie the desires of the wicked for the trial of his honest servants their faith and patience must be brought to the touch-stone and be as many other waies So also assaulted by this temptation and that often proveth a very strong one Psa 73. where we will find the servant of God sore put to it and much shaken His feet were almost gone his steps had wel-nigh slipt when he considered how the wicked had all and more then their heart could wish while he was plagued and chastened every morning thus also Psa 37. Psa 17. from ver 9. Jer. 12.1.2 Habak 1. from ver 13. c. But this doth add very much to the trial when the wicked prosper in their oppression of the Saints when the Lord seemeth to reject his people and their prayers and in his providence to smile upon their enemies and this was the case of the Saints and the occasion of their sad complaints in some of these Scriptures now cited as Hab. 1. Ier. 12. c. But 6. this may not only be for trial but also for correction and a paternal castigation of the people of God for their sins when the Lord is wrâ—th with them he sets up the right hand of their adversaries and makes their enemies to rejoyce Psa 89.38 42. c. 7. The Lord will thus deal with the wicked in judgment and in wrath You will say how can it be possible that these good things can be given in wrath they seem rather to be pledges of love Ans These things in themselves are mercies and should lead us in to repentance and make us fear and love the Giver but yet those venemous vipers suck poyson out of these sweet flowers and thus in the issue these blessings according to that sad word Mal. 2.2 prove cursed and hurtfull When the Lord purposeth to show his wrath he endureth with much long-suffering and entertaineth with many favours the vessels of wrath fitted for destruction Rom. 9.22 Mercies abused degenerat into curses and prove dangerous snares and occasions of sin and misery hence kindness thus shown to the wicked is called by an ancient misericordia omni indignatione crudelior mercy more terrible then any rod and judgment And another comparing the affliction of the Saints with the prosperity of the wicked calleth the one misericordia puniens mercy punishing and the other crudelitas parcens fury and indignation sparing Wo (l) Male ergo usurus eo quod vult accipere Deo potius miserams non accipit pro inde si hoc ab illo petitur unde homo ladatur exauditus magis metuendum est ne quod posset non dare propitius det iratus Aug. just in Joan. tract 73. to him who gets his will to his ruin the Lord many a time in (m) Aliquando Deus iratus dat quod petis Deus propitius negat quod petis Aug. de verb. dom serm 53. mercy with-holds from his children what he giveth in wrath to enemies the prosperity of fools shall destroy them Prov. 1.32 and not only their abundance and having more then their heart could wish but their necessary accommodations their food and raiment their table and that which should have been for their welfare becometh a snare a trap and stumbling block unto them Psa 69.22 The success and prosperity of the wicked becometh an occasion both of sin and misery first of sin and here we (n) Qui nimios optabat honores Et nimias poscebat opes numerosa parabat Excelsae turris tabulaâ—a undeâ—altior esset Casus impulsae praeceps immane ruinae Quid Crassos quid Pompeios evertit illum Adsua qui domitos deduxit flagra Quirites Summus nempe locus nulla non arte petitus Magnaque numinibus vota exâ—udita malignis Juven satyr 10. might instance several particulars as it proveth an occasion of pride (l) Sed quae reverentia legum quis metus aut pudor est unquam properantis avart Ad scelus atque nefas quodcunque est purpura ducit Juven Sat. 14. if the Lord grant the desires of the wicked they will exalt themselves Psa 140 8. Secondly of impenitence security and self pleasing when Ephraim became rich and found out substance in all his waies he said no iniquity should be found in him Hos 12.8 when the ground of the rich man
(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
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
return to their prayers Ans This question doth not concern tender Christians who are circumspect in their walk and who are busie and d ligent though not so enlarged neither have such melting affections nor such a measure of confidence as sometimes they have had in prayers and other ordinances whatever hard conclusions such may draw against themselves yet their state is safe their prayers are accepted and their mercies and enjoyments sanctified as may appear from Part 3. Chap. 2. Neither 2. do we now enquire concerning the health wealth and prosperity of the wicked and the success of their prayers and vain oblations their seeming mercies and blessings being cursed and their prayers an abomination to the Lord as hath been shown in the preceding Section But 3. we now only enquire concerning the Saints and the success of their prayers when they are under a distemper and are negligent in their soul-trade and carriage and cold and formal in their prayers we do not separate these two in the question because in practice they are seldom divided And though the most eminent circumspect and active Saints may sometimes be lukewarm and meet with little life or quickning in prayer or any other ordinance yet that is but for a short season it is but a fit not a state and abiding condition and before an answer come there may be a supply I do not say a compensation by way of merit and satisfaction for the former negligence but that there may interveen such acceptable activity and fervency in prayer as will prevail notwithstanding the fore going slackness and deadness and then whatever be the issue of their former dead and liveless prayers yet their after servency will not want a reward and their enjoyments will thereby be sanctified and their mercies will be given in return thereto and in this case there is no ground for anxiety and fear neither hath the present question place here unless it were to satifie curiosity and thus if we consider these formal prayers abstractly and by themselves and without any reference to the after enlargement and activity in that exercise we do not deny that such prayers may be included in the question though it mainly relate to a state of negligence and formality and to such deadness in prayer as hath been usual and customary and to which way hath been given for a considerable space of time during which the mercies thus prayed for have been given Unto which now we answer That such mercies should not be esteemed to be the fruit of prayer nor be given in return thereto 1. because such prayers are no prayers in Gods account since the heart is not set a work and doth not concur in such lazy performances and can that which is no prayer prevail and will the Lord hearken to any voice in (o) Though in such a case it may get the name yet it is rather the picture of prayer then the thing is self prayer that proceedeth not form the heart See Part 1. Chap. 4. 2. Because this luke-warm temper is much displeasing to God he threatneth to punish it Rev. 3.16 and will he then reward it and bestow mercies for its sake 3. Such prayers are not regular but are many wayes defective and come short of the conditions annexed to the promise of audience and therefore 〈◊〉 ought not lay claim to and cannot obtain the thing promised 4. We might here apply the several particulars required to the audience of prayer Sect. 2. which will be found to be here wanting no less then there they appeared to be lacking in the prayers of the wicked and between those two cases there is no considerable difference except us to the state of the person so that we might here resume the arguments we there used in the case belonging to that place Hence we may conclude that the Lord cannot be said to give to his children under such a distemper any of those mercies in truth and to accomplish the promises unless we understand such absolute promises as belong to the elect before their conversion or some general promises concerning the Saints perseverance repentance reformation establishment c. in which those mercies cannot be said to be directly included but out of his absolute soveraignty and meer good pleasure and therefore such a dispensation as not flowing from any covenant-transaction promise and encouragment may be altered when it shall seem good to the Lord and all those mercies thus given may be removed and the contrary evils and judgments inflicted without any breach as to the Lords fidelity and faithfulness in performing his promises they having so far (p) It is not 〈◊〉 compleat and absolute forfeiture because the right and jus in actu primo that I may so speak is not lost so that whensoever this obstruction is removed the Saints may pursue their former claim without a new grant and donations it must rather be a â—â—questration then a forfeiture forfeited a right to these as that during that state of deadness and formality in his worship they cannot plead and lay claim to any of these as belonging to them upon the account of any ordinance or duty performed by them since they come short of those conditions and gracious qualifications which the promise doth require and suppose to be in all those to whom they will be accomplished But if it be further askt whether in this case mercies be given in mercy and love or in wrath and paternal anger Ans We spake to this question in a word Part. 3. Chap. 2. Sect. 3. and now again we affiâ—m that there can be no general rule given here but we must judge by the effect and event 1. if these mercies humble us and become as so many cords to draw us in to the fountain from which they flow if they open our eyes and make us see the evil of our wayes if they engage and set the heart a work to wonder and admire the patience and kindness of him whose love (q) Cant. 8.7 many waters cannot quench and if they make us blush and be ashamed when we confider the inequality and disproportion that is between our wayes and God's wayes towards us and resolve with the prodigal though the case be not the same nor the distance so great to return and go to our Father being convinced that such a lazy and negligent walk doth rather tend to a separation from then an union with God c. if this be the fruit of these mercies they must be given in love But 2. if they lull us a sleep and make us secure as if our state were safe and our performances acceptable because successefull and thus followed with outward mercies they must be given in wrath not pure and vindictive but paternal and castigatory for this dallying in his worship and with his ordinances So that the Lord may for a while punish and chastize his children as with rods so with mercies to make us
know that there is so much of the old root in the best that if the Lord with-draw his hand and with-hold the blessing neither rods nor mercies could do us good but the venom within us would suck poyson out of the most pleasant flowers and turn the most healing medicines into deadly corrosives Let us not then rest on our enjoyments though thou be a Son thy Father may grant thy desire in anger parents when most grieved and displeased with their children may give way to them and let them have their will without controll but ere it be long the father will chide his son and upbraid him for his medling and taking upon him and then the son if he be not an unnatural wretch could wish that his liberty had rather been restrained then his father in anger given way to his course and who among the genuin Sons of Zion would not rather choose to be under the rod then to have his hearts desire with the displeasure of his heavenly Father O! then do not mistake as if thou hadst with thy fathers leave and good will because thou didst ask and he hath answered thy desire for he may give thee in wrath as he did the Israelits Psal 78.29.31 thine own hearts desire and not with hold the request of thy lips Let us then examine our hearts and wayes and then rejoyce in our mercies let us observe the Apostles method 1 Joh. 5.14 15. and judge of our having and receiving by the audience of our prayers which must be known not by sensible demonstrations of providence but by comparing our prayers with the right rule viz. the will of God revealed in his commands and promises but if we proceed contrarily and conclude that our prayers are heard because we have the petitions we desired of him we may readily mistake and apprehend these prayers to be heard and answered whereby the Lord hath been provok't and dishonoured O! but when it is with us as it was with him Psa 21.2 6. when the Lord gives us our hearts desire and with-holds not the request of our lips and we rejoyce in his salvation and are glad because he lifts up his countenance upon us when these are joyned together then is our peace stable and our comforts solid but when we rejoyce in mercies and grieve the God of our mercies our joy will end in mourning Sect. IV. A modest enquiry after the reason holy designâ— and ends why the Lord delayeth or denieth the particular merey that was desired though he accept and answer our prayers Psa 30.18 Therefore will the Lord wait that he may be gracious unto you and that he may have mercy upon you for the Lord is a God of judgment 2 Cor. 12.8 9. For this thing I besought the Lord thrice and he said unto me my grace is sufficient for thee THe present question is not concerning the Lords hiding himself from the prayers either of the wicked or of the Saints that being the matter of the following Chapter but concerning such and such a way of answering the effectual fervent prayer of the righteous which must prevail and cannot want a return viz. 1. why the Lord for so long a time delayeth to give what he purposeth at length to give 2 why he denyeth and with-holdeth the particular mercy that was askt and will rather give some other thing which will be better for us in lieu and consideration of what was desired and thus will rather make a gracious compensation then grant the mercy in kind that was desired We shall begin with the last as being many a time the sad tryal and exercise of the Saints who not seeing the Lords design nor observing the compensation it haply being in spirituals which are not so easily discerned have been ready to apprehend such a dispensation to be in wrath and that the Lord hath hid himself from their prayers But here it would be remembred that our work is not to enquire after the meritorious and procuring cause which by way of demerit doth provoke the Lord either to deny or delay because although the Lord delay to give or deny what was askt yet he doth not as the question supposeth either deny or delay the acceptance and hearing of our prayers yea such a denial and delay is not only in mercy and love but by (a) See Sect. 2 way of answer to our prayers and he who knew no sin did meet with such a return to his prayers Mat. 26.39 42 44. And therefore now we must only enquir concerning the holy ends and gracious designs the Lord propoundeth in such a dispensation under which we would not have the castigation of his people to be comprehended for albeit in his purpose and in the issue that hath much love in it yet it being in it self grievous bitter and afflictive and not a fit (b) See Part. 3. Chap. 3. object of our prayers it cannot so properly be said to be given by way of return to them yet since it proceeds from love and may be very profitable to us and thus may be askt conditionally and comparatively as hath been (c) Ibid. shown we shall in the close add a word concerning it though still it would be considered that there is a great difference between this and those other designs which have nothing of anger and wrath in them and here the object it self being absolutely considered is (d) Malum paena evil a fruit and punishment of sin and a testimony of divine displeasure and therefore whatever be said of the fruit and event yet the thing it self abstractly considered cannot well be called a return and answer of prayer Now let us name some of those gracious ends for which the Lord denieth to give the particular mercy we desired as 1. the exercise of our faith and patience graces are giuen us for use as talents wherewith we should trade and gain and not to be laid up in a napkin to rust and corrupt and therefore its needfull that the Lord in his providence should offer occasions for their exercise as in the present case while he with-holdeth our hearts desire then in patience to submit to his holy counsel and still to depend upon him as it must be the work of honest supplicants So 2. it is their tryal thus the sincerity of their hearts and reality of their grace is brought to the touch-stone not only must our graces be exercised for their growth and encrease but also for their tryal and discovery and to give Sathan the world yea and our own hearts an evidence of their truth yea and sometimes of their strength and perfection if notwithstanding we meet with no sensible demonstrations yet we will believe God's Word of promise depend upon him and patiently bear a seeming repulse and denial 3. Hereby the Lord would draw our hearts off from the creature that we may enjoy a more fulâ— and immediat communion with himself he will cut off the streams
that we may run to the fountain it self to have a supply and an up-making there the Lord will with hold many creature enjoyments that we may know our home not to be here and that our minority is not yet past nor the inheritance to be yet intrusted to us as being but pupils who must depend and roâ—l themselves and their affairs over upon the care and fidelicy of another and that thus our hearts may be enlarged with longing desires after that day when our wills shall run parallel with our good and the glory and purpose of our Master 4. To prevent our hurt we are ready to mistake and to ask a serpent in stead of an egge but God will not grant such foolish desires but will according to Christs (e) Joh. 17.25 prayer keep us thus as it were against our wills from the evil of the world 1. from the evil of temptation for often (f) See Sect. 2. such things prove an occasion of sin 2. from the evil of suffering for riches honours and pleasures have often proven a precipice from which the men of the world have been cast headlong 5. to promove our good and greater advantage what we desire may prove obstructive of a greater mercy either spiritual or temporal and the Lord in his pity and love will not suffer such a block and impediment to be cast into our way 6. for our instruction what is said of the cross schola crucis schola lucis may well be applied to this dispensation which often through our ignorance and mistake proveth a sad affliction to us thus we may learn no more to live by sense and hereby we may be set a work to examine our hearts and wayes more narrowly that we may know whether such a dispensation proceedeth from anger or love and thus we may be brought to espy what formerly did escape our view c. nay here we might alledge all those motives which prevail with the Lord to afflict his people and honest servants while he doth not pursue any quarrel against them as in the case of Job of the Apostles and Martyrs for as this case is much like to that this being often very grievous to us and looking affliction-like So the ends and motives on the Lords part will be found to be much alike and for the most part the same As to the second branch of the question viz. those ends for which the Lord delayeth to give what he purposeth at length to give we might here resume several particulars mentioned in the former head as there also might be applied much of what we are now to say these cases not being much different as to the present enquiry since both those dispensations flow from one and the same fountain of love wisdom care and fidelity of a compassionat father towards his children and servants 1. Then the Lord delayes to give till we be fitted and (g) Tauto quippe illud quod valde magnum est sumemus eapacius quanto fidelius credimus speramus sirmius defideramus ardentius prepared to receive and that such a dispensation may be a mean to humble and prepare us every thing is good and beautifull in its season and the Lord knows best how to time our mercies right if the Lord should give in our time and before we be prepared to receive and improve such a gift would be as medicine unseasonably taken which would rather encrease and beget then remove diseases but as the Lord thus delayeth till we be fitted to receive and improve his mercies aright So 2. till other things be fitted and be in readiness to joyn with the desired mercy for our good that thus according to that sweet though little pondred or believed word Rom. 8.28 all things may work together for our good that impediments may be removed and other means may be placed and joyn hands with such a mercy that fit occasions may be offered and such circumstances may combine c. and thus a considerable space of time may interveen before the right and fit season come 3. To make us prize the Lords bounty the more when he fulfilleth our desire and to make us the more thankfull for the mercy (h) Augustin supra citat cito data vilescunt soon and easily gotten little prized and soon forgotten 4. To make us pray more frequently and importunatly (i) Ibid. Deus differt dare ut tu discas orare the Lord delayeth that we may add both to the number and measure of our prayers that we may become both more assiduous and more ardent supplicants 5. That at length he may appear for our greater comfort the Lord waiteth that he may be gracious and that our mercies may be full compleat and stable 6. To learn us that hard lesson of submission and that we may not dare to limit and prescribe to the Lord that we may patiently wait and look up to him untill he show us his loving kindness to make us examples to others of patience dependence and self-denial c. I have not insisted on these particulars because many of them or such like are more fully handled and applied to a more (k) Viz. both to this and that which followeth chap. 2. general case by the judicious Mr. Gee in his elaborat Treatise concerning prayer-obstruction Chap. 4. But what hath bee said may suffice for convincing us of our impatience folly and ingratitude to our kind God who waits that he may be gracious to us and who will not with-hold our desires when these are not contrary to his glory the good of his people and our own comfort and happiness CHAP. II. When and whose prayer will the Lord not hear nor answer WE will 1. speak of this question as it concerneth the Saints 2. as it concerneth the wicked Sect. 1. When will the Lord not hear his children and servants and what are these sins that will obstruct and hinder the success of their prayers Psal 66.18 If I regard iniquity in my heart the Lord will not hear me VVE may speak of the Saints prayers either for privat and personal mercies or for publick mercies to the Church and incorporation of believers but as to the present case we need not insist on this distinction but in reference to both sort of prayers we may generally answer with the Psalmist Psa 66.18 if we regard iniquity in our heart the Lord will not accept or answer any of our prayers either for our selves or others See Part. 2. Chap. 1. But it may be askt what are those sins which in a special manner do obstruct and hinder the success of our prayers Ans Albeit we condemn the stoical dream concerning the equality of sins it being evident from the Word of truth and sound reason that there is a great difference between sins and sins some being much more hainous and grievous then others both in respect of the act object manner of performance and many aggravating
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
soul-deceiving and desperat folly if thou hast but attained to the first elements of this Christian and heavenly art it will send thee to trade where thou mayst gain most and will drive thee from the empty cisterns and lead thee to the full fountain it will teach thee to go to him who hath said (n) Joh. 14.13 ask of me what ye will it shall be given you wisdom hath long cryed to you worldlings discovering your folly and pointing out the remedy Isa 55.1 2 3. ah when will you hearken and obey when will you be convinced of your folly and learn to be wise 16. Heaven hell and earth may be our monitors and set us a work 1. wouldst thou yet stay a while in this poor and miserable Inn perhaps that thou mightst do God more service in thy generation or that thou mightst be better fitted and prepared for death c. prayer may add to and lengthen the lease of thy life as it did Hezekiahs Isa 38. 1 2 5. Jam. 5.15 But 2. is hell terrible unto thee and heaven thy joy and delight art thou afraid of the day of judgment and is it the one thing thy soul desires to be accounted worthy then to stand before the Son of man O! then hearken to Christs counsel watch and pray alwayes Luk. 21.36 We need not descend unto particulars for what is that lust thou wouldst have subdued what is that grace thou wouldst have strengthened what is the judgment thou wouldst have averted or what rod or calamity removed what is the mercy whether spiritual or temporal yea what the comfort or consolation though peace of conscience that passeth all understanding joy of the holy Ghost and assurance of thy salvation c. There is no evil so terrible and astonishing that the effectual fervent prayer of the righteous may not remove and no mercy so great and excellent that it cannot procure by the blood of Christ pleaded at the throne of grace Mat. 7.7 Joh. 14.13 14. c. Here is a large field where we might reap a plentifull harvest but we proceed adding only one head moe with its several branches We have heard how the Lord doth call and invite us by his Word and Works by his commands threatnings and promises c. by these the Lord points out out way to the throne and when we turn (o) Isa 30.21 either to the right hand or to the left we may hear the voice of some one or other monitor saying this is the way walk ye in it but though there be so many who thus lift up their voice (p) Isa 58.1 like a trumpet who cry aloud in our ears and spare not yet there is one voice moe a (q) Ps 29.4 powerfull voice and full of majesty and we would hear what it saith and thus 1. the Lord absolutely considered 2. relatively and the several persons of the blessed Trinity and 3. the attributes and divine properties do call and invite us to the constant and serious practice of this duty And 1. the great Jehovah who is and beside whom there is (r) Isa 43.11 none else the all-sufficient and independent being to whom our goodness and service (ſ) Ps 16.2 cannot extend nor any of his creatures be (t) Job 22.2 Rom. 11.35 36. profitable yet he calls for our prayers 1. as a part of that homage we owe to him 2. by way of gratitude and in testimony of our love to him and of his delight in us then the Lord will have us thereby to testifie 1. our reverence and subjection to him 2. our dependance on him and 3. our own indigence and his propriety that we are beggers and hold all as an almes from heaven and 4. that we may thus be the more engaged to improve what we receive for his honour and may be the more (u) It is a sure rule saith Dr. Preston Saint exer serm 1. what we win with prayer we wear with thankfulness ready to return to him the sacrifice of praise c. but not only as his creatures do we owe to him this point of duty and service but also as his favourits and by way of gratitude 1. to testifie our love to him and delight in him if these be s incere a communion with him in this most immediat part of his worship must be sweet when we may thus enter the Kings chambers we will rejoyce and improve the importunity Cant. 1.4 Cant. 2.4 5. 2. He calls for our prayers to testifie his delight in us and in our work O my dove let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely Cant. 2.14 Poor Saints are ready to complain and say I have no gifts nor parts and am of no account in the world and alas I can do no service to God in my generation ah if thou be poor shouldst thou not beg and though thou be weak yet thou art not dumb canst thou not then cry and importune him who is able and willing to help and strengthen thee thy prayers are good service to God they are great and acceptable sacrifices the prayer of the righteous is his delight Prov. 15.8 Yea Pagans by the light of nature did come to the knowledge of this point the divine moralist (x) Plato tom 1. Alcibiad 2. pag. mihi 137. Plato tells us that the Athenians observing the gods alwayes to favour the Lacedemonians more then them resolved to consult their Idol Ammon and to ask the reason hereof especially since the Lacedemonians were careless what sacrifices and oblations they offered to God and the Athenians did spare no cost and were more frequent and sumptuous in their oblations then all the Grecians To whom the Oracle or rather Sathan transforming himself into an Angel of light to those whom he held fast in his snare if that Author here relate a history and do not as is usual to him alledge this passage in a parabolick way and for the application but the Oracle saith he gave this response that the Lacedemonians good (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. interprete Ficino bona verba words which (z) Albeit Plato by way of dialogue brings in Socrates making this interpretation according to his usual maner which Ficinus in his life prefixed to his works ascribeth to his modesty and gratitude toward his Master Plato interpreteth to be nothing else but their prayers did please God better then all the worship and costly offerings of the other Grecians and then he proceedeth in the commendation of this spiritual exercise and to show that God looks more to the inward frame of the heart then outward performances though never so specious and that it were blasphemous to make the holy Lord like a wicked usurer and to think that he can be bribed to hearken to sinners and grant their desires because of their hypocritical devotion and great oblation I wish that Book
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
fore-tell the inevitable destruction of those wretches but also represent it in a prayer to God for the greater terror and conviction of those who should read their own names in that dreadfull imprecation But such as will not now cry to the (g) Deut 32.15 2 Sam. 22.47 c. rock of salvation and (h) Is 55.6 seek his face while he may be found shall ere it be long cry to the mountains and rocks to destroy them fall on them and hide them from his face Rev. 6.16 Now he lovingly inviteth you to draw nigh to him and offers you the help of his Spirit and ye will not come but nill ye will ye in that day of his wrath when ye shall not be (i) Rev. 6. â—7 able to stand before him ye shall be brought before his Tribunal to be judged 2 Cor. 5.10 such as in their life derided holiness and said it was in vain to call upon God will then say in vain with the foolish Virgins Mat. 25.11 Lord Lord open to us O! if thou wouldst know in this thy day the things that belong to thy peace before they be hid from thine eyes Luk. 19.42 Sect. 2. Objections answered and this Queree considered whether prayer may be said to move him with * Jam. 1.17 whom is no variableness neither shadow of turning Dan. 9.2 3. I Daniel understood the number of the years that he would accomplish seventy years in the desolation of Jerusalem and I set my face unto the Lord God to seek by prayer and supplications c. Jon. 3.8 9 10. Let man and beast be covered with sackcloath and cry mightily unto God And God saw their works and repented of the evil that he had said that he would do unto them and he did it not THere be scarce any material question and case handled in this Treatise from whence we could not gather some one or moe objections which might be here propounded as Obj. 1 1. Obj. I cannot pray I know not what to ask as I ought Ans See where our strength lyeth Ans and from whence help may be brought Part 1. chap. 9. Obj. 2 2 Obj. But I am dull and indisposed and am not in a fit condition and frame of spirit to speak with God Ans Ans How thou mayest maintain and recover a praying disposition see Part 3. chap. 2. Obj. 3 3 Obj. O! but the mercies I stand in need of are great and second causes are far off and I see litle probability of success Ans See supports for strengthening thy faith Ans Part 2. chap. 2. sect 2. and Part 1. from Christs intercession ch â— sect 1. and from Christs death chap. 8. Obj. 4 4 Obj. Ah! but I fear lest I be an enemy and the Lord prove a consuming fire if I should draw nigh to him and were it not better to stay away then to cast my self in the fire Ans Whatever be thy fear yet thou must draw nigh to him or perish if thou wilt come in sincerity Ans there is hope but otherwise he will come against thee to tear thee in peeces See thy duty vindicated obstructions removed and encouragements held forth Part. 1. chap 5. sect 3. Obj. 5 5 Obj. O! but I fear lest the day of grace and the acceptable time be past and that it were in vain for me now to seek the Lord. Ans Ye have this case discussed and this plea removed here Ans chap. 2. sect 2. Obj. 6 6 Obj. But I cannot call God Father nor follow that copy Christ hath set down and according to which every supplicant must frame his prayers Mat. 6.9 Luk. 11.2 Ans Either thou art a child of light walking in darkness Ans and thy case is propounded Part 3. chap. 1. sect 1. page 560. or thou art yet in the bond of iniquity but wouldst fain shake off those grievous fetters and then I have spoken to thy case Part 1. chap. 5. sect 3. And now let me only tell thee though God be not yet thy Father reapse à parte rei thou not being as yet begotten born and regenerated by his Spirit yet he is thy Father voto ac desiderio fortassè etiam decreto ac aeterna electione as to the longing and desire of thy heart and perhaps as to his secret purpose and decree otherwise if thou dost not so much as desire to have such a Father and to stand under the sweet relation of an obedient son thou hast no (a) Act. 8.21 part nor lot in this mater what hast thou to do to take his Covenant in thy mouth or to lay hold on any federal relation to him Ps 50.16 But if thou wish and desire if that be the one thing thou wouldst ask if thou wert put in Solomons case 1 King 2.5 whâ—t mayest thou not thus call him thy Father thou hast a sâ—rt of claim by this thy desire unto that high relation which the Lord will never challenge nor upbraid thee for laying hold on it unless thou forfeit that plea by (b) 2 Pet. 2.20 21 22. returning with the dog to thy vomit for sincere wâ—shes and (c) Mat. 5 6. desires pass as current money in the Kingdom of Heaven But not to insist on particulars which might here be multiplyed if that labour had not been prevented by handling them in their proper places neither could they have been there omitted without much confusion and deficiency and many needless repetitions here There is one objection which like (d) 1 Sam. 10.23 7 Obj. Saul among the people is by head and shoulders higher then all the rest and it is this many have what their (e) Job 21.7.14 15. Ps 73.7 qfq Ps 44 22. qgq 1 Cor. 4.13 hearts can desire and more who yet make no conscience to call upon God but cast off fear and restrain prayer before him and on the other hand the Saints for the most part are f killed all the day long and are counted as sheep for the slaughter and are g made as the filth of the world and the off-scouring of all things they ask but receive not they seek but find not they knock but it is not opened unto them what then doth prayer avail and what truth is there in the many promises that are made to it Ans This is that mountain which blind Atheists cannot look over Ans this is the stumbling block on which they fall and cannot rise again and which often hath proven a sore temptation tryal and exercise to the Saints therefore we spak to it at so great length here chap. 1. where we shew 1. that prayer could not want an answer 2. that no good thing was with-held from honest supplicants and 3. that no good thing was enjoyed but by prayer and that the mercies of prayerless souls were cursed and all the crosses of the godly were blessed c. We come now to the objections that
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
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
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
approbation but on the contrary when through ignorance and infirmity and being under a surprisal they have tendered but a little of their homage and that worship they owe to God unto the creature though never so eminent and excellent though an Apostle or Angel they have been admonished of and rebuked for their errour as Act. 10.25 26. Rev. 19.10 and 22.8 9. O! but may Saint-worshipers say what is refused in modesty should not therefore be denied or withheld O! but hearken and ye shall hear reason for their refusing yea and abominating that service and homage O! saith (x) What Peter abominateth while he was on earth he will not accept while he is in heaven until the reason he used prove null and he leave off to be a man or fellow-creature with us Peter to Cornelius why wilt thou fall down at my feet Ah! am not I a man and wilt thou make an idol of me and see thou do it not saith the Angel to John for I am thy fellow servant and of thy brethren worship not me but God We may here admire (y) Bell. de sanct beat lib 1. cap. 14. sect ad 4. dico Bellarmines impudency in pleading Johns practice as a rule and ground for ours Whether saith (z) num melius Johanne norunt Calvinistae c. he did John or the Calvinists best know if Angels should be worshiped And wherefore are we reprehended for doing what John did Ans Because John himself is reprehended and who knowing what he saith would affirm that we should practise what is condemned in him and make that for which he was rebuked a rule whereby we should walk Albeit Balaams asse when she saw the Angel of the Lord standing in the way turned aside yet these men though they hear an Angel from heaven crossing their way and calling to them to halt they will notwithstanding drive on and go forward It s true John was the Disciple whom Christ loved and an eminent Saint but not free of sin untill by death he was freed of the body of sin and death which was derived to him from the first Adam he was subject to mistakes failings and infirmities and whether shall we think that John or the Angel was in an errour for both could not be right there being such an opposition the Angel condemning what the Apostle practiseth and holding out a reason for his reproof and Johns relapsing into the same fault is a further proof of his weakness while he was surprised with the glorious appearance of the Angel but it no wayes helps Bellarmin's cause But the Angels renewed reproof is a new confirmation of his errour for though Mala non sunt bis facienda yet pulchra vera sunt bis dicenda eoque magis observanda The oftner an evil is committed it is the worse but the oftner a truth is inculcated it should be the more headed and observed Then while Papists shall be able 1. to convince us that they know better how to entertain Saints and Angels then they themselves know how they should be used by us yea 2. While they shall make good that the holy Angels can dissemble and like men in their vain complements refuse what is due to them and bring a lye to back their complement and 3. Till they can prove that their canonized Saints are not yet (a) According to that usual synecdoche totius pro parte the soul as being the nobler part gets the denomination of the whole men their fellow servants and creatures they must have us excused if we challenge them of idolatry while they give the worship wich is due to God unto the work of his hands 3. (b) Arg. 3. We should only pray to him who is 1. omnipotent and able to save and deliver and to do (c) Eph. 3.20 exceeding abundantly above all that we can think or ask 2. Omnipresent and alwaies at hand who is not on a journey as (d) 1 King 18.27 Eliah mockingly said of Baal while his Priests were crying unto him and far from home when we knock 3. Omniscient and knows the very (e) 1 King 8.39 thoughts and desires of our hearts he must know our wants and hear our cryes and complaint he must not be a sleep or diverted by talking with some other petitioner so that like Baals Priests we should cry aloud to awaken him or wait till he be at leasure to hearken to us but there is only one Omnipotent to whom all things are possible Mat. 19.26 One who is omni-present from whose presence we cannot flee run where we will Ps 139.7 8 9. And only he is omniscient from whose eyes nothing is hid and he it is and he only with whom we have to do Heb. 4.13 Ergo. Albeit Papists dare not so impudently blaspheme as to ascribe any of these divine attributes to the creature yet say they the Saints in glory have power with God and he hath put in their hands the dispensation of mercies and by beholding his face they see there as in a glasse though not all things whatsoever yet what concerneth them and is pertinent to them to know and thus they must know and hear when we pray unto them Ans Yet Scripture holds forth the ministry of Angels Heb. 1 14. but it doth not speak of any such ministry committed to the Saints after their removal but supposing it were so should we therefore rob the master and give to his servant that honour and glory that is due to him alone I am the Lord saith the holy one that is my name and my glory will I not give to another neither my praise to graven images Isa 42.8 Idolatry in the Word is frequently called whoredome now it were a poor plea for the whorish wife to say to her husband ye sent your servant to wait upon me and minister unto me or I knew such a one to be your friend and have moyen with you and why might I not then use him as my husband since ye loved him why might I not deal kindly with him for your sake And should not the honest servant if tempted by an impudent woman say with (f) Genes 39.8 9. Joseph my kind master hath committed (g) Qui babet habentem omnia habet omnia all to my hand neither hath he kept back any thing in that he hath given me himself except his glory how then can I do this great wickedness to rob him thereof We heard how Peter and the Angel would not durst not rob him thereof and how zealously did Barnabas and Paul protest against their madness who would have sacrificed unto them And little know these deluded creatures with what (h) Nemo dicat timeo ne irascatur mihi angelus si non illum colo tunc tibi irascitur quando illum colere volueris bonus est enim Deum amat c August in Ps 96. indignation the holy Angels and the spirits of just men do abhor
The opposition will be more clear if the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be understood impertatively do not fulfill with Bezâ— in hiâ— translation which â—areus maketh use of albeit in his Commentary he read them indicatively non per ficietis fulfill the lusts of the flesh we cannot walk in the Spirit the Spirit will not abide with us nor direct our steps for what concord can there be between lâ—ght and darkness and the Spirit of holiness and the spirit of lust As Doves leave their place when it becomes nesty and unclean So the holy Ghost who in the likeness of a Dove descended upon Christ will not lodge in that heart that is defiled with filthy lusts and is (l) Rev. 18.21 become the habittaion of devils and the hold of every foul spirit and a cage of every unclean and hatefull bird Every reigning sin is another Lord and takes up the house and the Spirit will not dwell in a corner nor (m) Prov. 1.14 cast in his lot with another lord and master yet some do drive the Spirit farther away then others the more gross crying scandalous and conscience-wasting the sin is the more the Spirit is grieved and the distance becometh the greater if David though otherwise a man according to Gods heart fall into murder and adultery it will cost him many a tear and prayer before he recover the comforting presence of the Spirit and his bones must be broken and the Spirit come against him as an enemy before he prove a healer and pour in the oyl of gladness in his wounds Ps 51.3 8. And its observable that this penitent doth first pray that God would create in him a clean heart and renew a right spirit within him ver 10. before he beg the presence and joy of the Spirit ver 11 12. thereby intimating that the Spirit will not dwell in an unclean heart as he had found by his sad experience all the while he continued in his (n) For impenitence is both a continuation and some sort of justification of our sin impenitence Thus you see the cause and if ye find the wofull effects of the Spirits departure O! its high time to consider your wayes and to repent of your evil doings and to seek the Lord till ye find hm this is no state to be rested in ah what stupidness security folly ingratitude and contempt must it be to sit down content while thy God thy husband thy life and happiness is departed ye have taken away my gods said Micah of his idols and what have I more and say ye unto me what aileth thee Judg. 18.24 Ah! shall he weep cry and so bitterly lament the loss of a supposed deity and happiness expected from its presence and shall not we lament when the true God the fountain of real happiness is departed or rather when through our folly and unkindness we have banished and driven him from us O lay to heart thy loss I thy fruitfull vineyard is now become a barren wilderness thou who formerly wast a (o) Cant. 4.12 garden inclosed and fenced art now laid open to all the beasts of the forrest thou who once hadst a (p) ver 15. fountain of living waters how are thy streams now cut off (q) ver 13.16 thou whose plants were an Orchard of pomegranats with pleasant fruits and whose spices did flow out while the north and south wind did blow upon thy garden art now become as the (r) 2 Sam. 1.21 mountains of Gilboa upon which neither dew nor rain doth fall nor fields of offerings Thou who (Å¿) Cant. 7.6 5. wast fair and pleasant for delights when the King wast held in thy galleries art now become black and pale while thou livest as a widow in solitariness and art suffered to wallow in the mire when thou art (t) Hos 2.3 stripped naked of all thy ornaments and left in a dry and parched land where there is no water now thy (u) Lam. 4.1 8. gold is become dim and thy visage darker then a coal then who wast fed with manna from heaven and didst (x) Cant. 5.1 eat the honey with the honâ—y-comb mai'st now cry out my leaness my leaness while thou pinest away for want of the heavenly influences Oh! who can enumerat the several evils that befall him who is forsaken of God nay though thou wert a Saint and to such only we now speak and though the Spirit did not totally withdraw yet he may so far leave thee that to thy sense and apprehension thou may'st appear to be (y) Hos 2.3 stript naked and set as in the day that thou wast born where are thy comforts and spiritual consolations now where is thy furniture and strength for doing thy duty where is thy armour and shield now thou art exposed to Sathans fiery darts to the snares of an alluring and tempting world and to the rageing and impetuousness of thy lusts which seemed and were in great part mortified and subdued The Saints themselves when the Spirit withdraws are ready to fall 1. upon the least temptation 2. into the most gross and vile sins and 3. without recovery and to live and die in that filthy pudle unless he return as certainly he will do to his own for his great names sake awaken them and pluck them out of the snare Peter David Solomon c. are sad instances of the fraiâ—ty and naughtiness of the strongest Saints when left to themselves 1. how long did David lie in that vile sin of adultery without repentance and 2. with what craft and policy laboured he to cover it and when other covers would not do the turn he added to his adultery murder committing that crying sin with much deliberation and afterwards rejoiced in the death of his faithfull servant Vriah which he had so cunningly plâ—tted and contrived 3. Did not Peter once and again deny his Master and relapse into the same sin yea and 4. did he not fall where he seemed to be strongest his zeal for his Master his courage and resolution appeared to be very great when he protested that though all should yet he would not deny him Mat. 26.33.35 and yet at the voice of a damsel he denied him thrice with an oath and cursing the unbelief of Abraham the father of the faithfull Gen. 12.11 12. The passion of Moses the meekest of men Numb 11.15 Psa 106.33 The impatience of Job the pattern of patience Job 3.3 Job 6.8 9. are manifest evidences that the strongest Saints may fall into those sins that are contrary to the graces in which they are most eminent And 5. they may be so far forsaken as to be permitted not only to commit but also to justifie and plead for their sin and with Jonah to say they did well to be angry against God for exercising mercy and forbearance towards others and for removing their gourd Jon. 4.9 10. c. But particularly as to the present case the spirit of