want his armour and having his quiver so full of (b) The Promises are these arrows which the bow of Prayer discharges arrows he cannot want his bow give me children else I die said she in her impatience Gen. 30.1 O! But may the Christian well say let me pray or I cannot live What can the poor Pilgrime do if he have no provision Prayer is our money that answereth all things what though we be far from home yet the treasure followeth us it 's within a cry and Prayer can bring from thence what we can stand in need ask whatsoever ye will it shall be given unto you Joh. 16.23 c. Ah! How should a Christian live without his God and without his Saviour and how shall he live without his life that 's impossible O! but our life is hid with Christ in God Col. 3.3 And can there then be a distance and separation of him from God Nay pray he must he must look up 〈◊〉 God and lift up his soul to the Throne And thus some of the (c) Veteres cum Damaesceno de Fid. orth lib. 3. cap. 24. definiunt precationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ancient Doctors have defined Prayer a lifting up of the soul to God Vnto thee O Lord saith the Psalmist while he is presenting his supplication to God Ps 25.1 do I lift up my soul O! but the distance is great and where shall this holy man find a ladder to reach the Heavens O! but he was well acquainted with such a voyage and how quickly as with wings doth he mount up and approach the Throne and close with the King wrestle with him and at length prevail v. 2. c. v. 15. c. And as Prayer is thus so necessary and usefull for us so it is well pleasing and acceptable to God it is his delight Prov. 15.8 Yea sometimes it is put for the whole worship of God one particular because of it's excellency in place of the general as Gen. 4.26 Is 64.7 Mat. 21.13 O! How should we then blush at the impudence of the Roman Clergy who with their Patron (d) Thom. 2.2 quast 83. art 2. 3. Less Swar loc citand alii Sholastici ad locum Thomas Aquinas will question and dispute for and against in these points that are so certain and undenyable As 1. If it be convenient to pray 2. If Prayer be a Religious act and begin their disputes with a videtur quod non as if their trifling objections could render the negative any wayes probable or to have the least appearance of truth Yet herein they carry themselves suteably to their own principles For upon good ground it may be inquired if the Popish Devotion be convenient and if their lip-labour and moving of the tongue without attention and affection as we shall (e) Set part 2. chap. hear themselves confess yea and without understanding while they pray in an unknown language be a Religious act and deserve the name of divine Worship and we may confidently affirm that to dally thus in Gods service and to teach others to do so is a notable injury against the infinite Majesty of God an impious and blasphemous mockrie of the Omni-scient and holy One who must be worshiped in spirit and truth Joh. 4.23 and with the whole heart as too little to offer unto Him if we had more to give and too naughty to be imployed in His worship Nay this doth not only savour of the pagan and heathenish delusion that much babling is acceptable to God Mat. 6.7 but also of the Satanicall superstition of Witches and Charmers who are well acquainted with such sort of prayers as fit engines for accomplishing their hellish designes that kind of prayer being as it were the Devils A. B. C. which he first teacheth his schollars which he will indeed answer because they are abominable to God and that thus he may delude and allure these miserable wretches and keep them in his snare What kind of teachers then must these be that dare affirm that God will hear and accept such Prayers These must be the seducing spirits of whom the Apostle warneth us whose lot hath fallen in the latter times to beware 1. Tim. 4 1. who teach the doctrine of Devils having their conscience seared with a hot iron O! but you will then say what is the Prayer that God will hear and accept For answer we might bring many emphatick sentences and expressions of the ancient Doctours of the Church who in their meditations have rather been taken up with its excellency sweetness and usefulness then its nature and theorie which though they may suffice for stopping the foul mouths of Popish Casuists and Schoolmen yet they are rather Rethoricall commendations then descriptions of this great duty but of late since learning became more polished every one almost who hath spoken to this point hath given as it were a new definition and it were no difficult task in us to do the like But since all the diversitie is rather in words and phrases then in the matter we could wish that all would rest on that which doth most fully and clearly explain the thing and thus as we conceive in our Catechisme Prayer is excellently well (f) Joyning together what is said both in the larger and shorter Catechisme described an offering up of our desires to God for things agreable to his will in the name of Christ by the help of his spirit with confession of our sins and thankfull acknowledgment of his mercies Here 1. we have the act it self specified 2. The subject 3. The matter and object whereabout it is employed 4. The rule 5. The object to which it it directed 6. The incense that perfumes our duty and makes it acceptable And. 7. our help and assistance in this great work or thus In this our christian sacrifice we have 1. the oblation it self 2. The preist that offereth it 3. The thing we sacrifice and offer up 4. The person to whom we present this oblation 5. The manner how the rule whereby we are directed to make choyce of what we should offer 6. The altar And. 7. our guid leader and assistant Of these severally as the Lord shall enable purposing to add a word concerning the end and scope we should aime at in this performance in the qualifications part 2. Chap 1. As to that which followeth in the last words of this description concerning 1. Confession of sin 2. The return of praise for mercies It s certaine these must be joyned and intermixed with our petitions We must confess and then beg pardon and thankfully remember mercies already received that they may be blessed to us in the use and that by our ingratitude we obstruct not the bestowing of future and desired mercies And thus they belong to the compleating and as (g) Per â—â—ulationem intellig iâ— Apostolus 1. Tim. 2.1 orationem prepriissimesum ptam pro petitione quia vero
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
would not forget their brethren on earth nor neglect to pray for them But the Arrian haeresie which a litle after Cyprians time began to spread it self did so choak this seed that for a considerable space it lay as it were dead and rotten for amongst the many arguments which the orthodox Doctors did bring against the Arrians this was not the least He (a) Vid. Athanas orat 3. cont Arrian orat 4. whom we should worship and invocat must be God But we must worship Christ and pray to him Ergo. And thus by the good providence of God one poyson did prove a remedy and antidote against another untill about the year three hundred and sixty four by the help of Basil Nazianzen and Nissen this idolatrous creature invocation was advanced a considerable length further for they not content with the simplicity of the Gospel and affecting too much humane eloquence by adorning their panegyrical orations in the praise of Martyrs with such artificial flowers such apostrophe's prosopopaea's and rhetoricisms in supposing of things or persons to do speak and appear when really there was no such thing at length they thus unawares hatched this cockatrice egge for while they by supposition and fiction did in these orations direct their speech to the Martyrs as if they had been present and did hear this in processe of time was deemed to be really done albeit the whole strain of their discourse might shew their scope to the intelligent yea some times they would add a word for warding off such a mistake telling they directed their speech to the defunct only by way of fiction and apostrophe thus Nazianzen in his first invective against Julian O! thou soul of great Constantine if thou (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon which words the greek Scholiast saith that it is an Isocratisme for Isocrates once and again useth this forme of speach to the dead in his orations hast any understanding of these things hear and c. And in his funerall oration on his sister Gorgonia while he speaketh to her he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If thou hast any care of the things done by us and if holy souls receive this honor from God to have any feeling of these things receive this oration c. And in his Fathers epitaph having insisted in the like Apostrophe he addeth by way of correction If it (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not too great boldnesse to speak so And Jerome in Nepotianus his epitaph whatsoever I say seemeth mute as if I spak not because he heareth not Then let us never leave off to speak of him with whom we cannot speak Thus while it would appear that he speaketh to him he tells us he cannot speak to him he cannot but by way of supposition and according to a rhetorick apostrophe and thus they might as well yea and did speak to inanimat creatures So the same (d) Naz. orat insanct pasch Nazianzen to the Ordinance of the Passeover O great and holy Passeover c. But though these ancient Doctors may and should thus for the most part be interpreted because as we heard they thus interpret themselves yet it cannot be denyed that by this affected eloquence they laid snares not only to simple (e) About that time the monastical kind of life is thought to have its rise yea some affirm that Basil himself was the first father and inventor of it amongst Christians though not a few do rather think that Paul the Theban was the first that practised it about the year 260. and that Anthony did first plead for it and perswade unto it anno 300. monks but also to themselves which may serve for warning to all Ministers not to seek after applause and to please the ear with the melodious found of humane literature for they afterwards forgetting these figures and elegancies followed the letter properly invocating them to whom at first they did speak only by way of fiction and supposition though they performed that new piece of wil-worship alwaies with much wavering and haesitation doubting both of its warrant and successe Thus we have seen by what steps and authors this idolatrous worship did creep in but as yet it durst not appear in the day time but was only received and entertained in a clandestine way and like stollen wares which the resetters durst not avouch nor own all this while it was only the private opinion of some few Monks and private persons and was not generally received nor approven by any Councel for a catholick and certain doctrine but on the contrary was condemned by the d Councel of Laodicea and their own Adrian the Pope approved and retained that thirty fifth article which did condemn creature-worship as idolatrous in his epitome of the Canons (f) See that Council as to that particular fully vindicated by Dr. Usher in his answer to the Jesuits challenge pag. 460. c. which long after he delivered to Charles the great And many ancient Fathers from time to time did testifie against this abomination yea these who are reputed to be the chief authors and promoters of it have once and again disowned and disclaimed it as their writings notwithstanding of their late purgation by the popish Doctors can testifie But we have too long insisted on the discovery of this invention and need add no more especially since (g) Chemn exam conc Trid in can de invocat Dr. Usher loc cit pag. 418. c. Forbes instr histor theol lib. 7. cap. 1 2 3 c. Chemnitius Vsher and Forbesse have said enough for vindicating the truth and the first and purest times from popish imputations and we might to good purpose here set down Dr. (h) Ibi. cap. 5. Forbesse his twelve rules which he bringeth for vindicating the Fathers as being useful not only in this but in several other controverted points of divinity But that we may close this historical narration its observable that the main if not authors yet owners and spreaders of this idolatrous invocation were as is thought some women and therefore it s called by Epiphanius the (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan Heres 79. womans heresie And the first who laboured to have the Saints publickly invocated in the publick prayers of the Church was one Peter (k) Vid. Chemn loc cit pag. mihi 339. W. Perkins demonstr probl 2. vol. pag. 529. Gnapheus a Fuller who about the year 407. was condemned for an haeretick by the fifth general Council You will say but when was it generally received Ans Albeit it were great arrogance in any one to affirm that he had perused all the monuments of antiquity yet since many (l) Usher Perkins Chemnitius loc cit orthodox Divines have long since put Papists to it to shew them the least shadow of Saint-invocation in the first purest times and that to this day so far as we have seen or heard they have
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
rule so it s 2. constant perpetual and immovable we need not fear least the Lord abrogate and disannul it but that same hand of providence which now holdeth out to us what our hears desire may in a moment be lifted up against us that same hand that now seemeth to open the door may shut it when he pleaseth and crush thee if thou stand in the way Sect. 2. For what things and in what order and maner should we pray THe promise being such a sure ground and foundation of prayer we may safely go where see this star point out our way the promises are not only precious and exceeding great 2 Pet. 1.4 But also like the (a) Ps 119.96 commandments exceeding broad and of a large extent they go as far as a rational and sanctified appetite can reach The will I confesse may chuse every (b) Bonum est quod omnia appeâ—uus Arist Eth. 1. cap. good thing and the promise is of as large a compasse The Lord hath said that he will give grace and glory and are not these very large and comprehensive yet least any should complain he will leave no room for any exception but as he hath promised to give these great mercies so that he will withhold no good thing from his honest servants and supplicants Ps 84.11 Ps 34.9 10. Ps 23.1 Ps 85.12 c. and that he will preserve them from all evil Ps 1 21.7 that he will preserve their soul ver 7. and their body their going out and coming in and that he will not suffer their foot to be moved ver 8 3 5 6. Thus the promise excludeth nothing that is good and I know no good thing which we may not pray for Goodness by the Phylosophers is thought to be a relative property and in the Schools that is called good which is fit and (c) Bonum est ens ut conveniens non fibi ut ex ternâ—â—â—â— videtur manifestum sed alteri unde Hurtado ex divisione boni in honestum uâ—ile delectabile recte colligit bonum communiter usurpari pro convenienti quia inquit honestas utilitas delectatio dicunt ordinem ad aliud Hurt metaph disp 7. § 5. § 56. convenient which general may to good purpose be applyed to this case in divinity while we enquire what is good for a Christian and what he may claim and ask as being his by vertue of a promise viz not every thing which his lust doth crave but every thing that is fit and convenient and so good for him It may be riches pleasures honours c. would not hic nunc and at such a season be convenient for him but would prove a snare and therefore there is no promise that we can absolutely and peremptorily plead as a bond for such a supposed mercy The object of the promise must be some good thing bonum tibi there can be no promise made to thee but it must be concerning something which is good and covenient for thee otherwise it were rather a threatning then a promise O! If all our prayers and desires were thus limited and did carry alongst with them this proviso we would not be so peremptory in our requests nor so impatient under a repulse nor so ready to call in question Gods love and care and the truth of his promises when in mercy he refuseth to satisfie our lusts and foolish desires And O! with what confidence security and calmness of spirit might we roll our selves and all our affairs over upon our kind and provident Father who as he will not withhold what as good so will not suffer what is evil to come near us But as thou mayest ask every good so only what is good for no evil can be an object of love and desire but rather of hatred and aversation and so falleth not under a promise but a threatning and thus cannot be a fit material for prayer and supplication but rather for deprecation or imprecation But here we might speak to this question whether we may desire and pray for any evil whether of sin or suffering though not absolutely and for it self yet as it may be a mean for humbling of us and drawing us near to God There be few of those we have read who propound and none who at any length do speak to this material as we conceive case but since there be so many particulars which we must speak to in this Chapter we shall remit this to Part 3. and handle it amongst the cases Only let us from thence suppose that the object of our prayers must be something that is good fit convenient and profitable to us and that not only respectively and in reference to such an end but also absolutly and of it self at least negatively and permissively And thus it must not be evil either morally or physically it must not of it self be either dishonourable to God and contrary to his law or afflictive and bitter to us But as to what is thus good thou art not straitned either by the promise or the nature of this performance we have both conjoyned and meeting together in this center or rather diffused through this large circumferene Mat. 7.11 Your Father which is in heaven shall give good things to them that ask him We need not descend unto particulars these being so many and different whatever thou stands in need of what ever may be useful and profitable either for soul or body for this life or that which is to come for thy state and calling for thy present exigence and condition c. thou mayest ask in prayer and plead a promise for the obtaining of it All which good and desirable things are summarily comprehended under six heads in that perfect pattern which our Lord Jesus taught his Disciples Mat. 6.9 Luk. 11.2 a commentary and explication whereof we purpose not to offer now especially since that hath been often and fully done by many judicious and learned Divines But we shall reduce what we judged necessary to add concerning the object of prayer into two generals viz. of things and persons Of the first we shall speak here and of the second in the following Section 1. Then as to these good things and mercies which are the matter of prayer it would be observed 1. that these are either temporal belonging to our bodily and perishing being in this world or spiritual which do (d) For even these temporal things have a remote tendency and should by us be referred to such a noble end more immediatly concern the soul and our everlasting being and happinesse 2. Both spiritual and temporal mercies may be subdivided for some of them are more some lesse necessary for obtaining the aforesaid ends as amongst spirituals some are necessary for our being and spiritual life others only for our greater comfort vigor and activity in doing so amongst temporals some are necessary for our bodily being and life others only for the comfort better
comparison of salvation and spiritual mercies are as nothing Quicquid ergo petitur quod pertinet ad hoc gaudium de quo Joan 16.24 consequendumhoc est in nomine Christi petendum si divinam intelligimus gratiam si vere beatam poscim us vitam quicquid autem aliud petitur nihil petitur non quia nulla omnino res est sed quia in tantae rei comparatione quicquid aliud concupiscitur nihil est Aug. tract 10â— in Joan. This reason I say though it hold forth a considerable truth too little pondred yet it doth not conclude the point for which it is brought for 1. though temporals be not such and so great mercies as spirituals yet they are mercies they are good expedient and desirable and so must be askt and therefore in his name who is the purchaser of all our mercies And 2. all these things are subservient unto and may some one way or other contribute for our salvation we may trade for heaven with our money on earth and should improve all our mercies for the honour of the giver There is a second conjecture of the same Author which we did not mention because though it contain one of the pre-requisits to our asking in Christs name viz. the sound knowledge of his person and office yet serveth not for clearing the meaning and proper sense of that phrase Vnde inquit qui hoc sentit de Christo quod non est de unico Dei filio sentiendum non petit in ejus nomine eitamsi non taceat in eo literis ac syllabic Christum quoniam in esus nomine petit quem cogitat cum petit qui vero quod est de illo sentiendum sentit ipse in ejus nomine petit accipit quod petit si non contra suam salutem sempiternam pet it August tract 102. in Joan. Gregory have made an allusion to the name Jesus holding for a truth in their interpretation but a little beside the scope and genuine meaning of that phrase For they say since Jesus signifieth a Saviour he doth ask in his name who asketh that which is profitable unto salvation and whatsoever is contrary to salvation cannot be askt in his name Christ as a Saviour doth no less refuse to answer our selfish and carnal desires as grant our spiritual and well regulated petitions He is our great Physician who hath undertaken the cure of all our soul-maladies and were he a faithfull Physician who would please his patient by giving what were pleasant to the taste if obstructive of health Albeit this gloss do not serve for clearing the words which do not speak of the quality of the matter of our petitions but of the way how we should ask and the (t) In nomine Christi petere efficacissimus titulus est impetrandi a patre Tolet. in Joan. 16.23 ground of their prevalency and which we should plead and interpose in all our petâ—â—iâ—ns Though I say these Doctors do not thus show what it is to ask in Christs name yet while we come in his name he will deal thus with us when we trust him and rely upon him he will make a right choyce for us he will give what is good but will not satiâ—fie our foolish desires We shall not want bread but he will not give a Serpent though we bewitched with its fair and beautifull colours do ask it most importunatly Reas 1 Secondly As for reasons we may argue 1. from Gods justice and holiness he is of purer eyes then to behold evil or look on iniquity Hab. 1.13 with him is terrible majesty Job 37.22 He is a consuming fire and we sinners are as dry stubble Heb. 12.29 Deut. 4.24 Isa 13.9 And shall stubble approach the fire without a covering shelter and fence Reas 2 2. We argue from that indisposition and unfitness that opposition and unwillingness yea hatred and enmity that naturally is radicated in us against the Lord and a communion with him We are (u) Eph. 2.3 children of wrath both objectively and subjectively as hated so haters of God as under the curse and sentence of condemnation so dayly deserving that wofull sentence still grieving and provoking the holy Lord all the thoughts and imaginations of the heart being only evil continually Rom. 5.10 12. Gal. 3.10 Gen. 6.5 How then dare such rebells approach the provoked King without a mediator and intercessor Reas 3 Thirdly Our weakness and impotency doth stand in the way as we are morally unfit in respect of guilt so we are physically impotent and want strength to ascend to the Throne Rom. 5.6 2 Cor. 3.5 And therefore unless the Spirit of Christ strengthen us with might in the inner man we know not we cannot pray as we ought Eph. 3.16 Rom. 8.26 without Christ we can do nothing Joh. 15.5 shall we then presume to draw nigh to God without him or to offer any desire but in his name So much for obstructions impediments and as I may call them negatives Now let us argue from the several benefits purchased by Christ his offices and the relation under which he standeth to us and other positive grounds Reas 4 Fourthly then we must approach to God in his name because he is our peace Mic. 5.5 Isa 53 5. He is our propitiation and reconciliation Rom. 3.25 1 Joh. 2.2 Col 1.20 He is the alone way Ioh. 14.6 He is the door Ioh. 10.7 He is the true vine and fruitful root which communicateth sap to all the branches Joh. 15.1 5. Isa 11.10 He is the foundation and corner stone of all the building Eph. 2.20 21. He is the fountain from which all our mercies as so many streams do flow Zech. 13.1 He is the head from which all the body receiveth nourishment and encreaseth with the encrease of God Col. 2.19 Nay he is all and in all both in point of doing and receiving as without him we can do nothing Joh. 15.5 so we can receive nothing all are ours if we be in Christ 1 Cor. 3 22 23. but without him we can receive nothing as a mercy and blessing and can have no sanctified right and title unto it for he is heir of all things Heb. 1.2 He is the alone treasure and store-house of all our mercies he is the hand and the conduit whereby all good is conveyed to us and what can the Apostle say more and if lesse he had come short of his fulness and sufficiency Chrâ—st is all Col. 3.11 Hence we may instance some few particulars and from these draw so many several arguments As first Can two walk together except they be agreed Amos 3.3 Can there be any fellowship and communion between them who are at enmity and there was none but Christ who could interpose only he by his death hath abolished and slain the enmity and put us who were as far off as devils in a capacity to draw nigh to God Ephes 2.13 14 15 16. But secondly though subjects have not
be once stopt and a trade rightly carried on for eternity he will raise what storms he can and send out many pyrats either â—o surprize or draw it back again Many are the snares and temptations hinderances and impediments which the Saints do meet with in their way to heaven whereas hypocrits and formall professors go on in their course without opposition or difficulty But let none mistake as if hereby a pretence were ministred unto the laziness stoth and negligence of such as are in the right way certainly the zeal activity and diligence of those who are without shall stop thy mouth and make thee inexcusable in the great day if thou thus rest upon an orthodox profession and if thou be in Christ and art led by his Spirit (p) 1 Joh. 4.4 Stronger is he who is in thee then he who is in the world thou hast another kind of help and assistance for doing good then others O then let thy work be answerable If in any good motion we can discern one or moe of those wicked designs we may be jealous least Sathan have a hand in it and should guard against his devices which when espied may serve as so many marks and characters whereby we may know the print of his foot though he be disguised appearing in white rayment To which these few may be added 1. As to the matter If in prayer our desires be meerly or mainly selfish and natural Sathan may concur and blow up the coal of carnal heat within And thus there may be much enlargement of affections much fervency and importunity without the help of the Spirit as in that people Hos 7.14 when they assembled themselves and howled for corn wine Isa 26.16 and when they multiplied their prayers and sacrifices Isa 1.15 11. Esau may weep for want of an earthly blessing Gen. 27.34 though he undervalued and little minded the marrow of the blessing the love and favour of God But none can without the Spirit of God say with David one thing have I desired that will I seek after that I may behold the beauty of the Lord Ps 27.4 And with Asaph whom have I in heaven but thee and there is none upon earth I desire besides thee Ps 73.25 Who is able seriously to pray for help to pluck out the right eye and cut off the right hand and to part with his darling lusts and affections unless he be acted and strengthned by the Spirit of God Who can with Agar say give me not riches least they proven snare Prov. 30.8 9. unlesse the Lord breath into his heart such a desire Sathan will not help thee to (q) Mat. 6.33 seek the kingdom of God and his righteousness and in thy desires to prefer holiness to riches heaven to earth and Gods glory to thy own self-interest 2. As to the end Sathan may stir thee up to (r) Jam. 4.3 ask that thou mayest consume what thou gettest upon thy lusts but who doth desire any thing from God that he may be (s) Ps 35.27 magnified and that what he giveth may be employed for his honour unless he get help from heaven Only the Spirit of God can elevate our desires to so high and noble an (t) Of the ends of prayer Part. 2. ch 1. end and make us honestly obey the exhortation 1 Cor. 10.31 He who must do all must also pray to the glory of God and this of our selves we cannot do 3. As to the maner Sathan can stir us up to pour out absolute and peremptory desires for outward things and faint lazy moderate and submissive desires for grace Sathan makes us invert the right order and method he will not protest though thou ask mercy pardon of sins c. that conscience may be stilled and satisfied but thou must not be too earnest and anxious concerning those things and thy desires must not be boundless and illimited a little of grace saith he will do the turn and any kind of desire though never so â—old and formall is sufficient 2. Sathan can move thee to ask the world for it self and to make self thy last end but the Spirit of God must enable us to deny our selves and to ask outward things in subordination and in relation to the great end If Sathan prescribe our lusts must reign and grace must be the hand-maid and be only so far sought as it is subservient to our carnall ends and for a quiet and peaceable fulfilling of our lusts 3. Sathan can beget in the heart a child-like expectation and confidence though thou be a stranger he can make thee expect the portion of a son he will not suffer thee once to question thy state and acceptance least if conscience were awakened thou shouldst seek after a change But it is the work of the Spirit to beget in us childlike affections and make us love God delight in a communion with him and be loath to grieve him and he only can enable us to call him in truth Abba Father Rom. 8.15.4 Sathan can move thee to what is good unorderly by making thee leave thy place and station and invade another mans office (u) 2 Sam. 15.4 Oh! that I were made Judge in the land said Absolom and mayest thou say prayer-wayes Thus also Saul would offer sacrifice 1 Sam. 13.9 and Vzziah burn incense 2 Chr. 26.16.19 They would go out of their own sphere and exercise the ministerial Function wherefore the Lord justly punished both the one and the other It was good and a commanded duty to offer sacrifice but it did not belong to Sauls office it was fit that supplication should be made to the Lord but it belonged not to Saul to do it in a publick and ministerial way as it would appear Saul then did v. 12 it was necessary that incense should be burnt before the Lord but it did not appertain to Vzziah as Azariah told him v. 18. but to the Priests the sons of Aaron who were consecrated to that office But the Spirit of Christ moveth orderly making us to contain within our own sphere and to abide in the same calling wherein we were called according to his commandment 1 Cor. 7.20.24 A heart acted by the Spirit can with David Psa 131.1 say when he maketh his supplication to God O Lord my heart is not haughty nor mine eyes lofty neither do I exercise my self in great maters or in things too high for me The Lord will have all things done decently and in order and is not the author of confusion 1 Cor. 14.40.43 and as he leadeth not his children out of the way So neither doth he bring them to dark and unpassable paths it is not from him that weak Christians especially these of the female Sex do meddle and vex themselves with dark questions and intricat disputes or that the most strong and learned do dive too curiously in things not revealed and in the secrets of the Almighty He knoweth that to be an
unprofitable task and too high for us and will not have such new wine put into our old bottels till they be renewed lest they break Mat. 9.17.5 Sathan as a cruel exacter may press thee to deal inhumanely and too rigourously either towards thy self or others and though such a work may seem to have much piety and zeal in it yet Sathan doth blow the bellows Thus if tender Christians should find a mighty impulse upon their spirits to pray and fast so long and so frequently as to hazard their health and to neglect their calling and not provide for their family ah how rare a case is this but though multitudes do spare and pamper their bodies to the neglect and ruine of their soul yet some have failed on the other hand and then certainly Sathan is not idle it is he that helpeth forward this cruel zeal Thus he stirred up the Jews in (x) But the command given to him was only for trial there being a ram provided for the sacrifice Gen. 22.13 but they could pretend no kind of command Jer. 7.31 Nay the Lord will rather have no sacrifice then a work of mercy should be omitted far more then cruelty should be exercised Mat. 11.7 imitation as it would appear of faithfull Abraham to offer up their children the Lord commanded them to sacrifice their beasts but Sathan taught them in a mad fit of zeal thus to super-erogat and to sacrifice their sons and daughters which oblations are said to be offered up to devils as for other reasons so haply for this because Sathan did prescribe require and stir them up thereunto Psa 106.37 Thus also he moved Baal's Priests to cut themselves with knives and lancets till the blood gushed out 1 King 18.28 Thus also he driveth blind Papists to afflict and scourge themselves c. and yet this sort of cruelty is far more tolerable then the fury of Anabaptists and other Sectaries who are mercifull to themselves but mad against all others in their zeal for God they could embrue their hands in their neighbours blood and cut off all others that they might enjoy their possessions that they might live as Kings there being no man to say to them (y) Eccl. 8.4 What do ye 6. Sathan moves tumultuously and confusedly holy motions having no dependance one upon another and tending to distract the heart in the present work whether that be prayer hearing the word c. must come from him who likes not the work and who laboureth by all means and that his hand may not be discerned maketh choice of the most fair and specious as being at such a season most probable to mar the work in hand but the Lord prepareth strengthueth fixeth and enlargeth the heart and inclineth it to perform His Statutes and establisheth our goings Psa 10.17 Psa 27.14 Psa 40.2 c. He will not raise but rather expell those storms and mist of confusion that dis-inableth us in His work 7. Sathan will suggest and stir us up to good divisively and partially Sathan when he moveth us to do good being out of his own element his motion cannot be equal and uniform if to some good not to all yea to some for this very purpose that we may be stayed from following some other haply of more concernment However he knoweth that he who is guilty of offending in one point is guilty of all and that God will accept of none of our works unless we have respect to all His commandments Psa 119.6 Jam. 2.10 and therefore if he can set one table of the Law or any one commandment against another he will not withdraw his help for enabling thee to bear that part of the burthen thou hast chosen Thus some seem to be very zealous and diligent in religious performances who neglect their relative duties as they are parents masters servants neighbours c. not unlike to those who were taught of the Pharisees to be liberal in their contributions for pious uses and undutifull to their indigent parents Mat. 15.5.6 But there are others and these not a few who place all their Religion in the duties of the second Table and they have no other charter to happiness but that they are good neighbours they deal justly they wrong no man c. and that Sathan may foster their delusion he will allow them to be very strict and exact in their carriage towards men Ah! what a monstrous kind of Religion must that be to wrong men in nothing and to rob God of all his service and worship except perhaps some outward performances without life and heat to give to man all his due and to God none of his O! but the Spirit teacheth and helpeth us to walk uniformly and to (z) Act. 24.16 exercise our selves alwayes to keep a good conscience both towards God and man 4. As to the rule if there be a mistake as to it if a false rule be set up Sathan will stir us up to be very active for it and zealous in our conformity to it if he can get our zeal wrong placed he will blow up the coal it was he that stirred up Paul to be (a) Act. 26.11 exceedingly mad against the Saints and violently to (b) Act. 22.3 4. persecute them he did cherish that blind zeal in the Jews who Rom. 10.2 3. laboured to establish blish their own righteousness he did kindle that zeal in those false brethren who Gal. 4.17 sought to seduce and draw away the Galatians from the simplicity of the Gospel and he it is who ruleth in Schismaticks Hereticks and all kind of persecutors making them mad against the truth and the sincere Professors of it Nay every motion though upon the matter never so good which tendeth to justifie any sinfull course to harden our heart therein and to feed any distempered passion and lust must come from the evil one and from him it also proceedeth that men are more zealous for their own inventions and superstitious customs then for the commands of God O! but the Spirit teacheth us to be (c) Gal. 4.18 zealously affected alwayes in a good thing to follow the direct on of the word and with (d) Job 23.12 Job to esteem his commandments and the words of his mouth more then our necessary food but every anti-scriptural and erroneous motion is a satanical suggestion proceeding not from the spirit of truth but from the father of lies who can cite Scripture and pretend divine Authority as he did to Christ Mat. 4.6 to back his temptations 5. As to the time 1. Sathan may move us to pray by fits and starts but the Spirit only can make us (e) Rom. 12.12 continue instant in prayer we cannot pray alwayes unless we pray in the Spirit Eph. 6.18 carnal men will not constantly call on God Job 27.10 2. Sathan can move thee to pray unseasonably as while a Judge is sitting on the Bench and God calls him and his place calls him to minister
dispute and depone against and improve every occasion for overturning this our confidence we shall bring some supports for upholding and strengthning of it and 4. we will bring some marks and characters of the prayer of faith 1. Then the truth of this point may appear 1. from that well known but little pondered Scripture Heb. 11.6 He that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him Hence we may argue if the Lord will reward and we must believe that he will reward all that come to him and all that diligently seek him then certainly he will reward every one who come and draw nigh to him in prayer and who seek him diligently in that Ordinance and we must believe that he will never send away such honest supplicants empty but that he will hear and answer all their prayers For 1. not only the words themselves as being general do warrant us to make an application and to descend unto particulars but also in a special maner they seem to point out and to lead us into this particular as if this general truth were in some respect appropriat to prayer it being expressed in terms which frequently in the Scripture do signifie that solemn performance viz. coming to God and se king him and therefore we may upon good ground with the judicious (k) Privatim ad se quisque usum fructum ejus doctrinae accomodare debet nempe ut sciamus nos à Deo respici tantae illi curae salutem esse nostraÌ„ ut nobis nunquam sit desuturus preces ab eo nostras exaudiri c. Calv. in loc Calvin extend the reward here mentioned to the success and answer of our prayers and the faith here required to the confident expectation of an answer But as thus the words have a special reference to prayer So 2. the nature of that exercise doth serve for clearing this inference For it being one of the principal and most solemn Ordinances in which we seek God we may the more confidently expect a reward and that it shall not be successless And 3. the end and errand of prayer being to obtain the blessing whatever messenger be sent away empty iâ— shall not will he who hath made nothing in vain help us by his Spirit to pour out vain and fruitless prayers We might here to the same purpose also improve that sweet word Isa 45.19 I said not unto the seed of Jacob seek ye me in vain And we might add the testimony of those licentious Casuists to wit the popish School-men who albeit they have confined the Creed to a narrow compass yet allow this article a room in it all of them (l) Fidem explicitam Dei remuneratoris esse necessariam necessitate medii communiter docent Theologi quos citat sequitur Jo. de Lugo de virtute sidei dis 2. sect 2. § 62. fufius dis 12. sect 5. confessing that an explicit faith of God as remuneratâ—r is absolutely necessary And saith (m) Aliter enim nullus iret ad ipsum si non speraret aliquam remunerationem ab ipsâ— Thom. in Heb. 11.6 Aquinas none would go to God if they did not expect some good thereby 2. We may argue from the faith of miracles required in some at the first plantation of the Christian Church whereby a man had a particular confidence and perswasion that God would work such a miracle by him which when it did fail the work did cease when Peter was afraid he began to sink Mat. 14.30 Now if such a perswasion was necessary for (n) Ad modum subjecti nudi vehiculi potestatis divinae in ordine ad quam habuit â—perans vel potius instrument um potentiam mere obedientialem non vero agentis principii activi receiving power to work why should it not also be required for the receiving of any other mercy For albeit the object was extraordinary yet the way of receiving was ordinary and by the use of prayer and such other means as we should follow for obtaining an answer to our supplications Hence our blessed Lord extendeth this condition to all cases and to all prayers whatever be their object Whatsoever ye shall ask in prayer believing and if ye doubt not ye shall receive Mat. 21.21 22. What things soever ye desire when ye pray believe that ye (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credite vos accepturos hujus temporum enallages aliqua videtur esse emphasis loquitur enim de re certa futura ac si esset jam praesens Beza in loc will receive them and ye shall have them Mark 11.24 c. Can any unless he manifestly offer violence to the words limit them unto the gift of miracles Nay but our Lord takes occasion from a particular he had been speaking of to extend their priviledge for their comfort to all occasions and every exigence they might meet with We may observe a considerable as it were gradation amplification and further extension of the promise 1. If their doubting and unbelief did not hinder they might do the like of what they had seen in the fig-tree 2. Not only such a miracle but whatsoever other dispensation or work though far more astonishing if it might serve for the glory of God and the promoving of the Gospel Yea and 3. whatsoever was the mercy they did stand in need of they should receive it whether it were miraculous or not And that none might have the least occasion to limit that promise to miraculous dispensation we have a twofold note of universality conjoyned Mat. 21.22 (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnia quaecunque Mat. 21.22 Mar. 11.24 all things whatsoever c. 3. If the Lord will certainly answer every prayer of faith may we not and ought we not believe that he will answer But the Lord doth alwayes answer such prayers yea even then when he giveth not the particular expressed in prayer as shall appear Part 4. Chap. 1. And therefore c. 4. None will be so absurd as to deny that we should believe the promises without any limitation or exception of our own devising but the promise of audience is universal there is no exception nor limitation in it as to the prayer of faith Mat. 7.7 8. Luk. 11.9 10. Joh. 14.13 14. Joh. 16.23 24. And albeit the word of God be surer then all bonds and evidences imaginable and stands not in need of any confirmation yet for strengthning our weak faith the promise of audience is as a learned (q) Gerhard ubi infra Divine saith more then a hundred times repeated and shall we yet doubt yea and plead for our doubting and by our jealousie and doubting provoke the Lord to hide his face and (r) Psal 66.20 turn away our prayers 5. That faith that is required in prayer is opposed to doubting not concerning Gods word and power but concerning his purpose and will
nunc so they may serve to convince and perswade us that when the particular is withheld the Lord doth what is best for us upon such an occasion 7. Otherwise it would follow that often we must seek the Lord in vain contrary to his own protestation Isa 45.19 For albeit it were granted that our prayers were accepted as service done to him and would not want their reward in the day of general retribution yet still those prayers that want a particular return as to the present exigence and occasion would prove to be in vain as to that end for which they are employed and for which the Lord hath appointed them to be used 8. Let us consider how loathsome and displeasing to our kind Lord our jealousie and diffidence must be vult sibi quisque credi saith Seneca habita fides obligat There is no man can endure to be distrusted and shall we deal thus with the God of truth but when we trust and rely upon our friend he will think himself obliged not to disappoint us fidelem si putaveris faciet And will not our kind Father answer the expectation and confidence of those who trust in him Mr. (o) Mr. Bolton instruct for right comforting sect 3. part 1. chap. 2. Bolton reporteth of a godly man who being askt in his last sickness by some Christian friends admiring the singularity of his peace and calmness of spirit especially under such a trial how he came to that quietness answered that he had stedfastly fixed his heart upon that sweet promise Isa 26 3. Thou wilt keep him in perfect peace whose heart is stayed on thee Because he trusteth in thee And said he my God hath graciously made this good unto my soul So saith Mr. Bolton must every Saint do who would sound the sweetness of a promise to the bottom For God is wont to make good his promises unto his children proportionably to their trust in him and dependance upon his upon his truth and goodness for a seasonable performance of them Great Luther was a man of much faith and it was said of him potuit quic quid voluit he could do what he would For saith (p) Tantum quisque habet quantum credit junta illud secundum fidem tuam tibi fiat Zanch. in 5. ad Ephes Zanchius every one hath as much as he beleeveth according to that word be it unto thee according to thy faith Many want because they ask not Jam. 4.3 and many ask and receive not because they ask not in faith Jam. 1.6 7. they are jealous of God and expect little from him and therefore he hideth his face and turneth away our prayer and his mercy from us Oh! the unbelief of our hearts we complain of God while the fault is in our selves we mistrust his Word and yet murmur because it is not accomplishâ—d to us But if we did more firmly believe the promises we should see and have experience of Gods truth and fidelity and would acknowledge that even then when sense and carnal reason are most ready to complain the Lord in great mercy and faithfulness doth deal with us and provide for our good by those means which we are ready to conceive to be so contrary unto our happiness because bitter and afflictive to sense We will rather choose to be under our own tutory then at Gods disposing we cannot endure to be curbed and hemmed in and O! will unbelief say why might I not have such a mercy what evil is there in it and why might not such a rod be removed what good can it do were it not better to be at liberty then shut up in prison or arrested on the bed of languishing As if the (q) Petitaeger ut quod ad salutem apponit medicus auferatur tu dicis tolle quod mordet medicus dicit non tollo quia sanat tu ad medicum quare venisti sanori an molestiam non part non ergo exaudivit Dominus Paulum ad voluntatem quia exaudivit ad sanitatem quare non habeatis pro magno exaudiri ad utilitatem quia autem obsit quid profit medicus novit non aegrotus August de verbis Domini serm 53. Patient should complain and say why is such a bitter ingredient put into this potion were it not better to put in the place of it some delicious cordial while as this exchange might cost him his life Ah! wilt thou trust the Physitian for the good of thy body and yet not trust the sovereign Physitian for the good of thy soul But fools despise their own mercies and are ready to murmur when they are best dealt with It is no great matter saith Augustine to get our desire for the devils sometimes have been thus heard but it is a mercy indeed to obtain what maketh for our life and happiness If we (r) Periissem nisi sic periissem had many of our desires saith a late (Å¿) Mr. Goodwin return of prayer chap. 9. pag 49. Optima da nobis vel si pater illa rogamus Vel non at damnum caeco si errore petamus Tu damnum a nobis praeâ—ens avertitâ— Jova Vet Poct Prima fere vota cunctis notissimae tempâ—is Divitiae crescant ut opes maxima toto Nostra sit arca foro Sed plures nimia congesta pecunia cura Strangulat cuncta exuperans patrimonia census Juven Satyr 10. vid. loc Ah how should earthly minded professors be ashamed to read such a sermon preacht by a Pagan Divine we had been undone But our kind Father will not put a cup of poyson in our hand though we much long for it And it is no wonder while we thus live by sense and judge by that crooked rule though we mistake Gods meaning in his dispensations towards us and because we walk by such a rule and will not submit to God nor trust him and because we are so carnal so selfish and sensual and love our own things too much therefore doth the Lord withdraw them from those he loveth that they may learn no more to dote upon and idolize those trifles and therefore are they held in the furnace because they will not part with their dross it were not fit to remove the plaister untill the sore be cured nor to prescribe cordials untill ill humors be purged out And were our eyes (t) Rev. 3.18 anointed with Christs eye-salve that we might see our state and condition and if we were more acquainted with the noble life of faith we would acknowledge with him Ps 119.75 that all our afflictions rods and trials did flow from Gods mercy faithfulness and kindness towards us and when we come home and shall be more able to judge of Gods Word and works then we will confess with thankfulness that we could not have wanted any of these rods wherewith we were exercised in our pilgrimage and that those supposed mercies we so much longed for might have
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
things in which it was impossible for God to ly we might have strong consolation and confidence Heb 6.17 18. But albeit some out of weakness and upon a mistake of their own state may question their interest in the promise yet that any one out of hell should be so desperately mad as once to doubt of the truth of the promises and of Gods fidelity and veracity will hardly be imagined nay the devils themselves beleeve and are convinced of the truth both of Gods promises and threatnings and therefore tremble Jam. 2.19 And there is none in hell but as they find by their sad experience that Gods Word against them is accomplished so they know that there hath not (r) 1 Kings 9.56 failed one word of all his good promises towards his servants But amongst these (Å¿) Rev. 4.8 locusts that come from the bottomless pit I mean the Roman Seducers there is found one Medina who dare open his mouth to utter such a mad I cannot say (t) Though hell be the place of blasphemies yet the present sense and misery doth banish such a fancy from thence hellish blasphemy and who is not ashamed to pretend religion and to draw an argument from Gods soveraignty and absolute power to confirm that wicked dream For saith (u) Sciens ecclesia quod Deus potestatem suam non alligaverit scripturis promissis quae in scriptura continentur quandoquidem ipse super omnia est tam omnipotens post promissa ac si nil promisisset ideo ecclesia simpliciter Deum orat ne illa absoluta omnipotentia contra animas fidelium qui in gratia decesserunt utatur ideo orat ut eas ab ateruls paenis a vindicta judicio condemnationis liberare ut eas cum suis electis resuscitare dignetur Jo. Medina in cod orat quaest 6. he God hath not limited and astricted his power to the Scriptures or to the promises that are therein contained since he is above all things and as omnipotent after all his promises as if he had made no promise therefore saith he the Church doth humbly pray that he would not use this absolute power and omnipotency against the souls of just men after their death but that he would keep them from everlasting pains and raise them up at the last day We have spoken to this unreasonable and antiscriptural conclusion which that author would collect from thence and now will say no more but that this is dignum patella operculum that a blasphemous conceit is a fit medium to prove an article of the antichristian faith And we would be too prodigal of time if we did spend much of it in confuting that strange fancy which falleth under the present disquisition there being none of whatsoever profession besides that author who will not abominat such a vile assertion which (x) Alph. Mendoz. contrav theol quaest 6. § 5. Alphonsus Mendoza though one of the Romish Clergy and who owneth that conclusion for which it was brought by Medina calls indignum viro theologo a tenet unworthy of him who beareth the name of a Divine Let us hear what the Pagan Plutarch saith concerning the like yea he instanceth this very particular case If saith (y) A in vero qui esse non putat Deos nefarius sit qui tales ducit esse quales superstitiosi nonne opinionibus tenentur magis nefariis ego quidem de me homines praedicare mavelim neque omnino natum fuisse neque esse Plutarchum quam dicere bominem esse Plutarchum instabilem volucrem c. Atqui de Diana quam opinabantur esse Deam credunt superstitiosi similia his praviora c. Plutar. Ethic. de superst interp Herm. Cruser pag. mihi 317. he they be most nefarious and abominable who deny that there is a God yet certainly those are more nefarious and blasphemous who entertain such eroneous and unworthy conceits of God as superstitious dreamers do cherish and vent I rather saith he men would think that there is not in the world neither ever was such a one as Plutarch then that they would say that Plutarch is an unstable and unconstant man who doth not stand to his word c. and yet such and worse apprehensions have the superstitious of their God c. If the pure creature cannot endure that his truth and fidelity should be questioned what an indignity must it be to cast such an imputation upon the infinit Creator He who will not suffer the least jot or title of his word to fall to the ground Mat. 5.17 18. and who as we heard from Psa 138.2 hath magnified his truth above all his name will certainly be avenged on such who dare rob him of that glory and if (z) Psa 11.3 this foundation fail well may we ask What can the righteous do what is his hope and where shall he ground his confidence We will say no more now for confuting that intolerable blasphemy but shall remit the reader to (a) Impios extremae blasphemia reos facit quod Deum mendacii arguant certe Deo nihil pretiosius est quam sua veritas quare nulla illi atrocior injuria ficri potest quam dum hoc honore spoliatur ergo ut nos ad credendum incitit argumentum à contrario sumit nom si Deum facere mendacem horribilis est execranda impieâ—as quiâ— tunc quod illi maxime proprium est eripitur quis non horreat fidem Evan gelio derâ—gare in quo Deus unice verax sidelis vult baberiâ— hoc diligenter notandum est mirantur aiiqui cur tantopere Deus fidem commendet cur tam severe damnetur incredulitas atqui hic vertitur summa Dei gloria nam quum pracipuum veritatis suae specimen in Evangelio edere vâ—lâ—eriâ— nibil illi faciunt reliquum quicunque oblatum illic Christum respuunt quare uâ— quempiam in reliquis vitae partibuâ— demuâ— Angelo esse pâ—rem diabolica tamen est ejus sanctitas quamdiu Christum rejirit c. Jo. Calv. in 1 Io. 5.10 Calvins full Commentary on 1 Joh. 5.10 he that believeth not God hath made him a liar and can any make him worse O! but will the doubting believer say If I should suffer such a blasphemous thought once to enter into my heart I were deservedly accursed if I discredit but a vain lying deceitfull man like my self he will think himself dishonoured and should I deal thus with him for whom it is impossible to lie I know that God is true though all men be liars and may deceive or be deceived I know that God will make his word good and faithfully perform all his promises to whom they belong but alas I fear lest I be not among that number and that I have no interest in the promises though God cannot deceive yet I may be deceived in applying his word without a ground and warrant For ah such is my unworthiness
profluat ex immediata irradiationâ— spiritus sed per argumentationem colligatur ut fieri solet before thou know him to be thy Father but there be some uniting graces whereby we close wâ—th him as our Father which though they do not confer the right of adoption yet they bind us to our Father and are as so many cords whereby he draws us in to himself and whereby we close and lay hold on him 1. then is not God thy Father optando seu vonto desiderio is it not the great desire of thy soul to have an interest in him and hath not this thy desire a lie in its right hand is it effectual operative and diligent in the use of the means not like the desire of the sluggard foolish faint and lazy 2. Is not God thy Father considendo seu aliquali spe expectaetione hast thou no hope nor expectation if thou be not assured that God is thy Father art thou perswadeâ— and dost thou know that he is thy enemy surely if it were so thou wouldst not thus seek in to him Say that thy hope is not so positive and peremptory that it is not grounded upon certainties and particular promises which thou dost apply to thy self yet seest thou not many promising and encouraging probabilities grounded upon general invitations entreaties promises which open to thee no small door of hope and makes thee look up to God seek in to him and follow after him hast thou not a may be and a peradventure and mayst thou not improve that without presumption thou art allowed to use a holy kind of violence to break through all discouragments and to lay hold on the King as well as to take his kingdom by force Mat. 11.12 3. Is he not thy Father amando seu filiali dilectione hast thou not the love and heart of a son and will he prove thy enemy 4. Is he not thy Father adhaerendo seu dependentia adhaesione acquiescentia dost thou not rely and depend upon God and cleave to him though he frown and follow after him when he forsaketh and withdraws from thee dost thou trust in him and cast thy self on him darst thou adventure thy soul upon his tender bowels free offer and promises art thou resolved to (g) Job 13.15 trust in him though he should kill thee dost thou acquiesce in him as the alone-fountain of all true happiness and how small soever thy hopes be yet with what indignation wouldst thou disdain the offer of a world to quit thy claim to and renounce thy part in him 5. Is he not thy Father obtemperando seu obse quio conatu opere reverentia honore dost thou not give him that honour reverence and obedience that is due to a Father and will he then use thee as (h) Luk. 15.91 one of his hired servants or reject thee as a vessel of wrath and disobedience what is God thus thy Father and dost thou lay hold on him by thy desire hope love reliance aed reverence and maist thou not in truth thus call him thy Father hast thou those fruits and evidences of thy adoption and findst thou those uniting graces to close with him Be of good courage thou needst not fear to come to him as a Father he will welcom thee as a son and hear and answer thy requests Sect. 2. After what manner and order should we direct our prayers to the persons of the blessed Trinity Eph. 2.18 Through him we both have an access by one Spirit unto the Father 2 Cor. 13.14 The grace of the Lord Jesus Christ and the love of God and the communion of the holy Ghost be with you all WHile we who (a) Job 8.9 are but of yesterday and know nothing while we poor blind short-sighted sinners speak of this unspeakable and glorious mystery of mysteries which the Seraphims and holy (b) Vis scire naturam Dei hoc scito quod nescias neo in hoc contristeris quia nescias quia Angeli nescierunt sed requiris a me quomodo uno â—omine tres appellantur nescio libere me nescire profiteor quod Christus voluit indicare hoc solum scio August de tempor sermon 189. Angels do rather with admiration adore then curiously search after we would consider who we are how great our (c) Lutum vas figuli de creatore disputat ad naturae suae rationem non potest pervenire curiose quaerit scire de mysterio Trinitatis quod c. August ibid. ignorance is and how great and incomprehensible this sublime and transcendent object of which as (d) Hoc solum ex eo comprehendimus quod comprehendi non potest Ambros in Symb. Apost cap. 2. vide etiam August loc cit Ambrose saith we can know little more but that it cannot be known and therefore should rather in humility be (e) Ubi est mentis excessio idonea est fidei successio mirabile ergo illud de Trinitatis unitate de unitatis Deifica Trinitate Sacramentum magis est credendum quam exponendum Aug. de visitat infirmor lib. 2. cap. 2. believed then curiously examined by our shallow apprehensions narrow enquiry and halting reason it is true that a little knowledge here is as (f) Vbi quaeritur unitas Trinitatis Nec periculosius alicubi erratur nec laboriosius aliquid quaeritur â—ec fructuosius aliquid invenitur Aug. de Trinit lib. 1. cap. 3. Austin saith well worthy of the pains but an error and mistake is most dangerous and therefore while in all modesty and humility we search after it we have need to pray the blessed Trinity to anoint our eyes that we may see what is necessary for us to believe and that we may not be wise (g) 1 Cor. 4.6 above what is writeen Now albeit the (h) Tò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nazianzen orat 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the maner and way be inconceivable yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing it self is clearly revealed and we have here the concurring testimony of (i) Omnes quos legere potui qui ante me scripserunt de Trinitate quae est Deus divinorum librorum veterum novorum Catholici Tractatores hoc intenderunt secundum Scripturas docere quod Pater Filius Spiritus sanctus unius ejusdemque substantiae inseparabili aqualitate divinam insinuent unitatem August de Trinit lib. 1. cap. 4. Vide consensum antiquae Ecclesia omnibus Antitrinitariis pacis repudium mittentis apud Voet. sel disp part 1 pag. 492. consensum Christianismi media atatis hodierni pag. 493 494. adde etiam pag. 502. ad pag. 509. all Divines except some few contemptible hereticks the Arrians of old and the Socinians of late being the most famous opposers of this fundamental article of our faith and such a great cloud of so many witnesses may be no small support to our faith But certainly
from one and the same root and may be cured by the same remedy which therefore we will not separat in this enquiry some of these are external and without us others internal and within us or proceed from us and among these some are natural which we cannot totally remove till this our house (d) Levit. 14.44.45 infected with that fretting leprosie be broken down and till we cast off this (e) Rom. 7.24 body of sin and death albeit by watchfulness and the diligent use of the means we may guard against their prevailing but other causes are more voluntary and occasioned by our sloth and negligence or some inordinat affection and lust again some of these do provoke the Spirit to withdraw and to smite us with a judicial stroke but others of these causes do of themselves in a special manner in-dispose the heart for spiritual duties and cast the soul into a sort of lethargy and deadness 1. Then as to the external causes we will not reckon the Spirit of grace as one for albeit upon his withdrawing this evil doth follow yet it is not his work nor is he the proper (f) Removens prohibens non est propâ—ie causa nec per se influit in effectum cause of it while he suspends his gracious influences which would preserve life and heat in the affections which otherwise of themselves like water when the fire is removed will return to their native coldness Neither 2. can the (g) Not the world but worldly mindedness and our lusts that fire world be properly called a cause of this malady for if there were no venome within us we would suck no poyson from its flowers yet in that it ministreth fewel to our lusts it may be called a material and occasional cause and albeit the creatures do keep their station and primeval perfection groaning and travelling in pain when they are abused by degenerat man and employed against their Maker Rom. 8.22 yet through our wickedness we make them and they now become to us wofull snares and temptations Neither 3. can (h) Though thus wicked men cannot so properly be called the efficient yet their society example c. may be reckâ—ned among the moral and formal causes as afterwards here Cause 14. wicked men be said to be the true cause hereof for though by their ill example society persuasion c. they may ensnare us and draw us away with them to sinfull courses which may provoke the Lord and harden our heart yet they can have no direct and immediat hand herein since they have not access unto nor influence upon the heart So that 4. Sathan is the only true and most proper external cause of our indisposition to pray deadness and wandring thoughts in prayer he being alwaies ready as a father to beget and as a nurse to dandle and bring up such an off spring to the dishonour of God and our hurt and mischief that he may either make thee weary of praying or God (i) Isa 1.14 weary of thy prayer and that thou mayest provoke him either not to answer or to answer thee in wrath when we are at prayer Sathan is most busie we may expect to find him at (k) Zech. 3.1 our right hand to resist us there is not a petition we offer up to God but is contrary to his interest and kingdom and therefore as on saith maxime insidiatur orationibus fidelium his main work and design is to cheat us of our prayers he is that fowl that is alwaies ready to catch away any good motion that is sown in the heart by the Word and Spirit Mat. 13.14 19. and when his suggestions cannot do the turn he will offer temptations and distracting objects to steal away the heart or will by his instruments raise some tumult to disturb and divert us as Act. 16.16 17. O! what need have we then not to separat what the Apostle hath conjoyned Jam. 4.7 8. and to watch against and resist the devil when we draw nigh to God But though he be strong and hath many advantages yet (l) 1 Joh. 4.4 stronger is he that is in us and if in his name and strength we carefully resist him he will flee from us ver 7. O! but the chief and main cause is from within this disease flows from our own bowels no infection nor contagion from without could harm us were there not a distemper and many ill humours within neither Sathan nor his instruments nor the allurements of the world could make us halt in our way to heaven were we not cripple and maimed in our own feet The first then and mother-cause the womb where all the other were conceived and the root that sendeth sap to all the branches is our original natural and hereditary corruption that old man and body of sin that enemy to God and all righteousness which lodgeth in the best Saint while on earth and which never is so far subdued and tamed but if we be not upon our guard it will be ready to interpose and to hinder us in all our religious performances this is that Law in the members rebelling against the Law of the mind whereof Paul complaineth Rom. 7.21 This is that flesh that lusteth against and is contrary to the Spirit Gal. 5.17 this is that byass that leadeth us away from and makes us turn aside when we are following after the Lord and hence proceedeth that natural levity and slipperiness that instability and unstayedness of our spirits that we can hardly fix and dwell long upon any spiritual object and that good motions are not so well rooted and abide not so long with us hence wandring and impertinent thoughts break in and that restless sea within still (m) Isa 57.10 casteth up mire and dirt to be a rub in our way when we are looking to the right mark Hence Pauls complaint and where is there a Saint that may not joyn with him When I would do good evil is present with me O wretched man that I am who shall deliver me from the body of this death Rom. 7.21.24 O! what need have we continually to watch over these vain instable and gadding hearts of ours and to look up to him and come in his strength who can unite our heart to his fear and establish it with his grace Heb. 13.9 Psa 112.7 Psa 86.11 c. But 2. if to this native constant and abiding sink and puddle be super-added any grievous sin and actual transgression against light and conscience as this will mar our acceptance So it will exceedingly straiten and dull our Spirits a guilty conscience dare not (n) It s a certain truth which hath been observed by some practical Divines viz. if prayer make thee not leave finning sin will make thee leave praying or make thee pray for the fashion and without life and affection look the judge in the face with such boldness confidence chearfulness and readiness as
desiâ—â—d 3. From the return maâ—e to Christs prayer once and again (z) Mat. 26.39 42 44. renewed that th◠〈◊〉 â—â—â—ght â—â—â—s fâ—om â—im it is evident that the prayer may be 〈…〉 when the particular is not graâ—ced for 〈…〉 or pâ—â—s a â—ay from him but he did drink it oâ—◠〈◊〉 the â—â—â—â—om and yeâ— it were blasphemous to imagine that Christs â—â—ayer wâ—â— not heard contrary to what hâ— himself â—ffâ—â—â—th Joh. 11 4â— Father I know that thou alwaies heaâ—est me And paâ—â—icularly as to that prayer the holy Spirit â—â—stifieth that he was heard Heb. 5.7 And then 4. in the general the Scriptures of truth do most clearly fully and frequently assert that they thâ—â— sâ—ek the Lord shall not want any good thing Psa 34 10. the same is affirmed of them that walk vprightâ—â— Psa 84.11 and of them that fear the Lord Psâ— 34.9 Hâ—â—ce we may well infer since they shall want â—o good thing they cannot want a return â—o their prayers and 〈…〉 answer from their God the Lord doing what is 〈◊〉 for them 〈◊〉 reference to the particular they desired Aâ—d siâ—â—e no 〈◊〉 shall befall the righteous Psa 91.10 Pâ—â—v 12.21 c. therefore they shall not gâ—â—â—hat 〈…〉 â—hem 〈◊〉 they should ask it upon a mistake 〈◊〉 â—aths of th◠〈◊〉 are mâ—â—c◠〈◊〉 truth â—esuâ— haâ— kâ—â—p 〈…〉 monies Psa 25.10 If all his 〈…〉 such then 〈◊〉 those paths in which he 〈◊〉 in â—â—swering thâ—â— prayers those paths must be suâ—◠〈…〉 of â—â—uth and fidelity in 〈◊〉 forming thâ—â—e 〈…〉 answer them when they call upon him There 〈◊〉 â—ever a pâ—â—yer pâ—â—â—â—ed out in truth at which the God of truth did â—oâ— drew nigh and to which he did not 〈◊〉 Psa 145.18.19 all his paths are mercy and truth to all true 〈◊〉 who can produce one exception or instance to the coâ—trâ—â—y He never said to such sock ye me in vain Isa 45.19 and then there is a considerable word to this purpose Rom. 8.28 We know that all things work together for good to them that love him if we ponder the scope of the place we will find this general truth to have a special relation to prayer of which the Apostle had been speaking in the two preceeding verses where he had shown our ignorance and that we know not what to ask and the need we stand in of light and help and now saith he you having been assisted to do your duty and pray arâ—ght you need not be anxious for Gods part and that which lieth upon him to do by way of return for ye may be assured whether he give or with-hold the particular he will have such a care of you as to do nothing but what he will make contribute and work for your good though we know not what to ask yet God knoweth what to give he will not challenge thee for asking what thou apprehended to be good for thee if (a) Especially since his Spirit may concur and assist thee in the pouring out of such a prayer it being our duty to go to God and hold up to him what we conceived to be good and fit for us committing to him to make choyce for us what he knows to be best See Part 1. Chap. 9. Pag. 269. upon the matter it be lawfull and if thy desire be moderate and submissive although as to the particular there may be a mistake flowing from thy ignorance of the event and those following circumstances which thou couldst not for-see but yet the Lord will do what he of his infinite wisdom and knowledge seeth will be indeed good and convenient for thee and we I and ye believing Romans saith the Apostle do know that God will care for them that love him and who in all things do make their requests known to him he will procure their good by the fittest means though the wicked will not know and acknowledge Gods care and fidelity in performing his promises and therefore think it in vain to seek the Lord yet we know and are perswaded of his love and care Surely the knowledge and belief of this point is a differencing mark and character they who have no interest in Gods love and care will not believe it towards others And thus its certain that the Lord alwaies heareth his honest supplicants Si (b) Aug. â—uâ—i supra non ad voluntatem tamen ad utilitatem If not according to their desire yet for their profit which if our (c) Our desires are often foolish and â—â—rtfull desires would not hinder and obstruct they should alwaies be answered what doth our kind Father grudge to give us such empty trifles which he bestoweth in such abundance upon the wicked would he who hath so loved us as to give his only begotten Son to death for us and to prepare an exceeding and (d) 2 Cor. 4.17 eternal weight of glory for us would he with-hold these perishing thiâ—gs from us if it were not for our good Rom. 8. â—2 Nay if we had not askt as we could have no solid peace either in the having or wanting such a particular that being the fruit of prayer Phil. 4.6 7. So we might have (e) Deus concedit tratus quod negat propitius vid. Aug. loco jam jam citato gotten in wrath what the Lord now in mercy with-holdeth from thee who hast committed the matter to God and hast referred all to his wise free and loving choyce And thus whatever be the particular ends and reasons of which Sect. 4. why the Lord with-holdeth such and such particular mercies as we desired in the general it is evident that his design herein alwaies is to prevent our hurt and promove our comfort and happiness and that all his paths toward us may be mercy and truth by making all things work together for our good And now to the Objection as it is propounded we answer Although al things did come alike to all yet they are not alike to all though in the outward dispensation there appear no diffâ—rence yet as to the fountain from which such a dispensation did flow the end to which it doth tend the effect fruit use c there is a vast difference for those things which are mercies blessings and pledges of love to the Saints prove snares judgments and an earnest of everlasting wrath to the wicked and what greater difference can be imagined yea not only is there so great an inequality dissimilitude where they seem to be equal and alike but also where there is an inequality and the advantage appeareth to be on the part of the wicked as while we compare them in their prosperity and success and having (f) Ps 73 7â— more then their heart could wish with the godly under persecution affliction and sore calamities yet even thus the case is not altered nor the difference and disproportion less for the Saints afflictions wants and tryals are sanctified unto them and are made to work for their good as being