work and engagement herein Page 515 Some directions Page 518 Marks of the prayer of faith as first negatively if we walk not as children we cannot call God Father Page 519 Secondly positively 1. enlargement in prayer 2. frequency 3. calmness and composure of spirit after prayer 4. watching for an answer 5. thankfulness though the particular be not given 6. some intimation of love made to the heart Page 521 We have reason to be humbled for our unbelief Page 529 What faith did Adam in the state of innocency act in prayer and whether he then knew the mystery of incarnation Page 530 If we suppose the Saints in glory to pray whether may they be said to pray in faith Page 531 Whether the unbelief of the promises or of the threatnings be the greater sin Page 533 CHAP. III. Some consequent conditions of prayer first after prayer we must wait and look up to God for an answer Page 535 Secondly we must watch and look in to our selves Page 539 Thirdly we must renew our requests and continue instant at the throne of grace adding prayer to prayer Page 541 Fourthly we must use the means for obtaining what we ask from God our prayers ought not be pretended as a cloak for idleness ibid. Fifthly when the Lord answers our prayers we must return the sacrifice of praise Page 544 What our praise and thanksgiving importeth Page 545 Whether all these qualifications which should go before accompany and follow our prayers be essentially necessary to its acceptance and audience and what be more what less necessary Page 547 Some grounds of encouragement to weak Saints with the concurring testimony of some practical Divines Page 549 PART III. Some practical cases What cases belong to this place Page 552 CHAP. I. How we should in prayer conceive of God and of the persons of the glorious Trinity Page 553 Sect. I. How we should conceive of God when we draw nigh to him Page 553 Humility and reverence necessary here ibid. Concl. 1. Beware of mental idols for representing Gods infinit nature Page 555 Concl. 2. It s no small part of our knowledge to know what God is not ibid. Concl. 3. Yet he calls us to behold his positive perfections Page 556 Concl. 4. In prayer we may select and make choice of such divine attributes and perfections as are most sutable to our condition Page 557 Concl. 5. We may not draw nigh to God but in Christs name Page 558 Concl. 6. But in Christ we may draw nigh with confidence as children to a father able and ready to hear and answer Page 559 It s not presumption but a duty to call God Father ibid. What if we be not assured of our adoption Page 560 Is it not a mocking of God to call him Father when he is not and while we are not in the state of adoption Page 562 Some evidences of adoption ibid. Though we be children yet if we know not our state whether may we in truth and without a a lye call God Father Page 564 Five bonds whereby a child of light walking in darkness may lay hold upon God as a Father ibid. Sect. II. After what maner and order should we direct our prayers to the persons of the glorious Trinity Page 566 The Trinity a great mystery yet clearly revealed as to the thing it self though not as to the maner Page 567 Concl. 1. There is a natural order among the persons of the Trinity Page 568 Concl. 2. There are not three first causes and principal agents but one Page 569 Concl. 3. There is an appropriation of works and attributes but not exclusive ibid. Only in the work of redemption there be something peculiar to the Son Page 571 Concl. 4. We must not so direct our prayers to any one person as to exclude the other two Page 572 Concl. 5. Yet we may so direct our prayers to one as not actually to meditate on the other two Page 573 Concl. 6. In singling out any one of those glorious persons we may reflect upon and improve the appropriation of works and attributes ibid. Concl. 7. Yet we are not so limited thereto as that upon occasion fix upon any one ibid. Whether as we may put up several petitions to several persons So also one and the same petition to several persons Page 574 Concl. 8. Yet usually Christians address themselves to the Father Page 575 Concl. 9. That noble way of conveighing all good to the Sants from the Father through the Son and by the holy Ghost doth not by any natural result flow from that original order that is among those glorious persons Page 577 A voluntary covenant the ground of this dispensation Page 578 The School-distinction of mission not full it wants the most usefull member Page 581 Concl. 10. We are not so oblieged to conceive of God under these personal relations that we may not worship him absolutely as the alone Jehovah ibid. A word of warning caution and exhortation Page 582 CHAP. II. Of the with-drawing of the Spirit deadness wandering thoughts c. Page 586 Sect. I. Of the with-drawing of the Spirit Page 587 How far the Spirit may withdraw from the Saints ibid. Whether the Spirit alwayes worketh as to the conservation of grace so also to it's operations increase and growth Page 588 There may be a total suspension of gracious influences as to prayer and other particular performances Page 589 This suspension may fall under a two-fold consideration 1. as our tryal 2. as our correction and punishment Page 589 The Lord doth not alwayes with-draw for sin but sometimes for c. Page 590 And thus the suspension of grace is either 1. medicinal or 2. monitory or 3. probatory or 4. castigatory Page 591 Yet it is alwayes our duty to examine our hearts and wayes lest c. Page 592 We would distinguish between the comforting and the quickening or assisting presence of the Spirit Page 593 The Spirit may be provoked to depart either more directly and immediatly or more mediatly and indirectly ibid. How the Scriptures express the more direct affronts and indignities offered to the Spirit Page 594 The Spirit may be said to be quenched either positively or negatively by commission or omission ibid. Negatively 1. by not yielding to his motions 2. by not welcoming him nor prising his presence 3. by a decay of love respect reverence c. Page 594 Positively 1. when we prostitute his gifts to our carnal ends 2. when we undervalue and entertain base low thoughts of them 3. when we contemne his Authority and obey Sathan and welcom his temptations notwithstanding the contrary motions and warnings of the Spirit 4. so much of illumination and light so much of conviction and conscience as is choaked so far the Spirit is dishonoured and provoked Page 566 How the Spirit is provoked by every reigning sin Page 597 A word of exhortation Page 598 The Saints danger when the Spirit with-draweth Page 599 How we may
grace alwayes groweth till it be perfected in glory Page 588 H Whether we may love them whom the Lord hateth Page 255 The Lord's stile to be the hearer of prayer Page 510 What his hearing of prayer importeth Page 703 Four different wayes of hearing Page 710 The Lord hears to our profit when not to our desire Page 716 Whether the Lord alwayes answers when he hears prayer Page 720 When and whose prayer the Lord will not hear Page 738 763 c. Whether the habitual intention of the heart be sufficient for offering up our prayers in Christs name Page 321 Whether Sathan hath an immediat access unto and influence on the heart Page 351 Whether Sathan knoweth the secrets of the heart and can turn it Page 355 How the Spirit helpeth us to pray see the first Table Page 329 Though we must pray in the holy Ghost yet not in the name of the holy Ghost Page 301 Holiness of heart expressed in the life and conversation is necessary to the acceptance and audience of prayer Page 407 Humility required in supplicants which is not inconsistent with but rather is a ground and foundation of filial boldness and confidence Page 437 I Prayer no cloak for idleness Page 542 Mental idols and false representations of the infinit Majesty of God dangerous Page 555 The Jewish Church worshiped not Angels or Saints Page 109 How Gospel-mysteries were made known and in what measure to the Jews Page 308 Whether they tendered up their prayers in Christs name Page 318 Many impediments in our way to the throne of grace Page 338 Importunity required in prayer Page 442 Of imprecations and cursing Page 664 How the Spirit is said to interceed for us Page 29 Christ's intercession see the first Table Page 34 c. Saint invocation a Pagan dream 107 By what steps it crept into the Church c. See the first Table Page 108 c. K VVhy the Lord sheweth kindness to the wicked Page 706 If the Lord give not the mercy that was askt in kind he will give what is better Page 477 716 VVe should pray for the King and all in authority for the kingdom and place of our nativity and abode Page 275 247 L Prayer the ladder that reacheth the heavens Page 329 VVhether the Saints in prayer be limited to that duty Page 650 VVhether we may love them whom the Lord hateth Page 255 M Prayer excludeth not the use of the means Page 541 What was the least measure of knowledge in Gospel-mysteries that was necessary to salvation before the coming of Christ Page 310 Medina his denying Gods fidelity and truth while he would plead for his soveraignty Page 503 There is a medium between a full assurance of faith and a probable expectation Page 345 The Lords mercy a ground of faith Page 500 Papists plead that by their prayers they merit an answer Page 419 437 Saint merit the ground of Saint-invocation Page 131 Whether we should pray to Christ as Mediator Page 104 A Mediator of intercession should also be a mediator of redemption Page 129 The School-distinction of mission not full Page 581 Divine motions to good distinguished from Satanical moral and natural Page 369 Motives to pray Page 792 Whether our prayers may be said to move God Page 822 N We must ask in Christs name See the first Table Page 301 c. Prayer necessary Page 16 It is one thing to be necessary only because commanded and another to be necessary as a mean Page 315 O Whether faith in the object be no less necessary to the success of prayer then faith in the subject Page 486 How Sathan representeth objects to the mind Page 353 The Atheists great objection Page 701 Objections against praying answered Page 815 Omission of duty not excused by our unfitness and indisposition Page 637 When the omission of duty is culpable and imputed Page 677 We should pray for others See the first Table Page 286 P. Whether a pardoned sin can obstruct and hinder the success of prayer Page 742 People oblieged to pray for their Pastors Page 279 Whether Papists will have the Pater-noster to be said to the Saints Page 125 The Pelagian error concerning prayer Page 670 For what persons should we pray see the first Table Page 232 What persons and prayers have met with success Page 511 Gods power a ground of faith Page 508 Whether Christ interceeds for us as a common person Page 66 Popish devotion ridiculous Page 17 Popish Saint-invocation a Platonick and Pagan invention Page 107 Prayer See the first Table Why the heavens earth c. are invited to praise God Page 76 Preparation necessary wherein it consisteth and what must be done before we draw nigh to God Page 410 Whether a prohibition layeth a restraint on us not to pray for others Page 249 Whether the unconverted have a promise to be heard Page 100 The promise a sufficient warrant and ground of prayer Page 152 The promises of grace distinguished from the promises to grace Page 208 Whether such as are under the spirit of bondage can plead the absoute promises Page 209 Whether must we doubt of the promises when we doubt of the success of prayer Page 469 It is for our advantage that the promise of audience hath the condition of expedience annexed to it Page 483 VVhether the promises concerning temporals admit the exception of the cross Page 498 How we may know whether we doubt of the promise or of our own sincerity Page 505 Whether the misbelief of the promises or threatnings be the greater sin Page 533 How and what kind of promulgation of the rule is necessary Page 148 218 Providence not our rule how it may be helpfull for clearing c. Page 158 c. Q The qualifications of prayer Page 400 c. A word concerning the necessity of such qualifications Page 547 How the Spirit is quenched see the first Table Page 594 R In prayer we should minde our relations Page 274 What repetitions in prayer are fit and may be used Page 687 Whether we may pray for reprobats known to be such Page 242 246 Whether Judas knowing his reprobation ought to have repented and prayed for himself Page 247 Whether the holy Ghost will dictat a prayer for a reprobat and whether Christ prayed for such Page 269 Reverence required in supplicants Page 435 The Saints have another kind of right to the creatures then the wicked Page 198 The will of God our rule but not his decrees Page 141 Three things must concur for constituting the rule of prayer Page 147 Rules for discerning the success of prayer Page 723 c. S Saint-invocation confuted Page 106 Whether Sathan can work immediatly upon the will and understanding Page 351 Whether Sathan knoweth the secrets of the heart see the first Table Page 355 Several Scriptures concerning prayer paralleled Page 12 Whether we may run to the Scriptures and apply to our case the passage that first occurreth Page 175 Of
(i) 1 Cor. 1.20 foolish and (k) Hence Seneca inferreth that we should rather pity the wicked as so many fanaticks and contemn their contempt then be angry with them or take pains to convince and confute them for saith he why do ye bear the madness and phrensie of one in a distemper but because he knows not what he doth So c. mad is the wisdom of this world the world it self being judge 14 If the Word of God had only born record that the Saints are the excellent in the earth Ps 16.3 and the only worthies of whom the world is not worthy Heb. 11.38 that godliness is great gain 1 Tim. 6.6 and the only true treasure that cannot corrupt or be taken away Luk. 12.33 c. If I say these divine Truthes were only held forth in the Scriptures of truth scoffing Atheists who have cast off the fear of God might be the more secure but while short-sighted nature by it's dark candle hath discovered and moral reason attested the same and so convincingly condemned the way and course of those desperat misers they must either renounce their understanding and discretion and take with their brutishness and stupidity or confess themselves to be self-condemned and 15 that contrary no less to their own knowledge and light then to religion and duty they maintain a war against the heavens and abase their noble soul to serve their lusts becoming swinish Epicureans led by sense and their carnal appetite in making their pleasures their idols and the world and their belly their god But such haply will say well then we injoy our pleasures and lead a merry jovial life while they who are accounted Saints are sad dumpish sullen and broken-hearted creatures Ans This is an old slander raised on the way of life by such as are strangers to true joy peace satisfaction and contentment and hath proven a great stumbling block in all ages and this was one of the great topicks which Sathan did mainly urge about the time of reformation from Popery when his kingdom began to totter and shake and the popish Factors then frequently inculcated that the Calvinian spirit was a melancholick spirit But ah wherefore should they be sad (l) 2 Sam. 13 4. who are Kings sons and heirs of an immortal Crown joy is their portion and allowance and it is their priviledge to rejoyce alwayes their joy and peace is secured to them devils and men cannot rob them of it Their wayes are wayes of pleasantness and all their paths are peace Prov. 3.17 Phil. 4.4 Joh. 14.27 Joh. 16.22.24 c. But alas how can they rejoyce who are destroying their own souls and rushing head-long upon everlasting woes and misery who ere it be long will cry but in vain to the mountains and rocks to fall on them and hide them from the face of him that sitteth on the throne and from the wrath of the Lamb Rev. 6.16 But we may not insist only let us hear what the Pagan Moralists have said to this purpose The wicked 16 notwithstanding all their outward and seeming mirth joy and delight have saith Juvenal a judge witness and tormenter within whose lashes and strokes are more grievous and terrible then any punishment invented on inflicted by Caeditius or Rhadamantus and the most strict justiciaries and cruel executioners there is saith Cicero no punishment comparable to that which accompanieth sin either for greatness or continuance 17 for not only shall the wicked be eternally vexed in hell with the infernal furies but also here they have their domestick fiends alwayes to attend and their own guilty consciences to tear them and the sense of a deity night and day to distract them as with madness no solitariness nor society no might nor wealth no eminency nor greatness can bring ease or relief and though there be some difficulty in walking in the narrow way yet the conscience and remembrance of a well â—ed life is saith he 18 most sweet and full of delight Hence the Emperour Albert 1. his Symbol was What is best 19 and most virtuous is most pleasant and full of joy s where the gloss from Corinficinus hath this paraphrase The best kind of life is to be chosen 20 which custom and use will render most easie and pleasant But ah the flagitious by custom in sin have so hardened their heart and filled it with such prejudices against the way of righteousness that they go unwillingly to work and no wonder though holiness appear difficult and a grievous burden to them for as the Comedian saith 21 there is nothing so easie but it will become heard and unpleasant to him who undertaketh it unwillingly Ah! Madam what matter of lamentation is it that so many who are called and would be accounted Christians should come so far short of Heathens as to oppose that for which they have so zealously pleaded and by their practice destroy what they with so much industry have built I am confident your Ladyship will joyn in this sad complaint and that such a warning and testimony against those who are concerned therein will be very acceptable But I will not now take upon me to hold out any directions or perswasions to your Honour nay though you had importuned me to that effect the bounds of this short Epistle would excuse my silence but I could wish that excellent Epistle written some hundred years since by that zealous Ancient (m) Jerom lâ—ved in the 5. century Jerom to the noble Lady Celantia upon her earnest desire were translated that it might become a directory to all Ladies who account it their greatest honour and happiness that they are as the Apostle John calleth that Lady to whom he wrote elect beloved in the truth and of all them that have known the truth I will not transcribe what is there held forth at length but among these many grave and profitable directions this eminent Minister of Christ obtesteth that pious Lady not to boast of that 22 nobility she hath from her Ancestors but rather to rejoyce in this that she is of a royal and heavenly descent which will appear to be the only true nobility in that (n) Mal. 3.17 18. day the Lord makes up his Jewels and puts a perpetual difference between the precious and the vile that she is born of God and an heir of the immortal crown of glory and that she is freed from the base slavery of hell and sin and hath chosen such a Master whom to serve is to reign 23 O! Madam we have an honourable but not a hard Master our very work and imployment is our honour and happiness his (o) Mat. 11.30 yoak is easie his burden is light and his (p) 1 Joh. 5.3 commands are not grievous but our (q) Joh 1 12. Rev 1.6 c. priviledges are great and many and our (r) Ps 19.11 Eph. 3.10 1 Cor. 2.9 reward far exceeds all that we can desire or conceive and
far different (Å¿) The conclusion is one and the same though the premisses be much different grounds and pretences the Word of God of insufficiency and imperfection Oh! let us pitty poor Pagans who have not another Bible wherein to read the mind of God and whence to learn their duty except the works of God (t) Viz. the reliques of Gods image and the law written in their hearts Rom. 2.14 15. within and without them And let us more thankfully improve the Word of truth communicated to us then to set up in its room another rule of our own devising and (u) Cor. 14.8 prepare our selves to the battel at the uncertain sound of that trumpet But not minding to prosecute this point any further we grant that providence should be the matter of praise and a motive to confession but must not be set up for a rule to our prayers and supplications we should blesse God when he prospereth our (x) But when our course is sinfull successe is but a snare lawfull endeavours and when he crosseth our sinfull wayes and stampeth them with some mark of his displeasure we should take with our guiltiness when he sendeth out his storm its time for sleeping Jonah to awaken to strike sail and turn It may here be enquired if in our personal cases any light may be received from providential encouragements and discouragements and it must be remembred that this question is not propounded concerning duty and sin and what is in it self and in specie lawfull and unlawfull having already spoken to that quaeree and shown that we have no other judge for determining that controversie but the law and the testimony But the present question is only to be extended to things (y) Viz. negative hâ—c non prohibita lawfull which of themselves are indifferent and which if we abstract from circumstances of persons time place c. may without sin be either done or left undone whether or not in such a case the dispensations of providence may be made use of for clearing of scruples and difficulties concerning expediency and inexpediency a call or want of a call to do hic nunc so that what was only in the general and permissively that I may so speak lawfull may by a call and invitation from providence become good and expedient and so in particular lawfull mihi in actâ— exercitol fit and pertinent to be done by me at such and such a time For answer 1. It will not be denyed that to observe these signs and freets which ignorant and deluded creatures do more carefully mark and reverence then the commandments promises or threatnings of the Word is abominable and Pagan like superstition Thus if some in their way meet such a beast or person they will not prosper in that journey c. Ah! how should Christians be ashamed to observe such lying vanities since the very (z) Vid. Cicer. lib. 2. de divinat heathens have condemned this madness and folly which may be called Sathans A B C the first rudiments he teacheth his disciples whom at length he leadeth (a) 2 Tim. 2.26 captive at his will And as the devil will be busie and do what he can to make the event answer these ridiculous prefigurations so God in judgment to those who observe such vanities may suffer it to be so for hardning them in their delusion But O! what blindness and superstition must it be to divine and prognosticate the event of enterprises from such providential occurrences as have no influence upon nor connexion with such a business and undertaking And they who do not value or observe such lying signs will find them to prove as false in their threatnings and promises concerning the futurition of events as they are unable unfit and disproportionat yea ridiculous and altogether impertinent for effectuating and bringing them to passe But since the bell must clink what the fool doth think No wonder though he can spell what it doth knell Certainly such Dreamers have justified the presumptuous Astrologers and Star-gazers for albeit they dare undertake to read in the great ordinances of the heavens what the Lord never wrote in them yet there be many lineaments in that great and glorious volum which the most intelligent cannot discern and the Astrologers may see but they will not content themselves with that sight some natural connexion of causes and effects and where they cannot perceive that clearly yet there may be some ground for a probable conjecture but there no essay can be made neither is there the least ground to enquire after any connexion dependance or causality between the symbol and the thing signified Neither 2. will it be denyed to be rash and unwarrantable for any man now to desire and expect a miraculous dispensation and to say with (b) Judg. 6. â— 7. Gideon shew me a sign And albeit the Saints sometimes have such a thought suggested to them yet they should reject it as a temptation coming from him who can transform himself into an Angel of light that he may draw us to the paths of darkness But yet the hand of Joah is not alwayes discerned especially in the night of desertion Thus that religious Lady Gregoria being much disquieted about her salvation writes to Gregory that she would not cease to importune him till he received a revelation from heaven that she should be saved to whom he well replyed that she did ask an (c) Rem dissi cilem postulas inutilem c. hard and unprofitable thing for though I did receive saith he yet how should I be able to certifie thee that I had received a revelation Thus also that English (d) See Clerks mirrour chap. 1. § 20. Edit 2. ann 1654. Gentlewoman who being under exercise of conscience said to the Minister sitting by her If I must be saved let this Venice glasse be kept from breaking while I throw it against the wall And though the Lord would not break this bruised reed but would rather work a miracle yet his wonderfull condescension doth not excuse her rashness and she was justly rebuked by the Minister for her sin Luther his practice was most heroick and observable who being as he (e) Pactum feci cum Domino Deo meo ne mihi mittat c. confesseth often tempted to ask signs and revelations from heaven to confirm him in that way which was at the first so solitary and full of dangers protested he would have no visions or miracles but would take Gods Word revealed in the Scriptures for all And no lesse considerable was the carriage of that holy old man to whom as Gerson (f) Gers de probatione spiritum reporteth Sathan appeared in a most glorious maner professing himself to be Christ and that he appeared unto him because of his exemplary holiness to whom that experienced servant of Christ quickly replied I am not so curious as to desire a sight of my Saviour
intended to obscure the mistery of incarnation and to foster that hellish blasphemy of the Pharisees that Christ did cast out devils by (h) Mat. 9 34. Mat. 12.24 Beelzebub the prince of devils The enemy of all truth would give testimony to that great and fundamentall truth that Christ was the promised Messiah that thus he might render the testimony of faithfull witnesses and of the Lord from heaven the more suspect and that he might invalidat and obscure that clear and convincing evidence which the astonishing miracles wrought by him did produce and hold forth But the Lord who can (i) Hoc suit ex omnipotente sapienâ—ia Dei ut inimiciveritatis fiantipsi testes veritatis August contra Petil. Donat lib 2 cap 30. over-rule and befool the devil and his instruments did thereby declare Christs power over those his enemies that nill they will they they must give a testimony to him and to his servants and the doctrine of the Gospel the confession of adversaries was alwayes acknowledged to be a most (k) Nullum efficacius argumentum c. efficacious largument for the truth Another instance we have in Peters counsell to Christ to spare himself Mat. 16.22 O! may some think there was much love Zeal and tendernesse in that motion but it being obstructive of the work of redemption it came from hell and because Peter in it did follow Sathans suggestion our blessed Lord calls him Sathan v. 23. Thus also while we should be employed in the publick ordinances and attend unto them Sathan may suggest some pious though impertinent as to the present work meditation or stir us up to pray that thereby he may hinder our edification or conviction by the word preached 2. Sathan may presse us to duty as to prayer reading conference c. that he may make those religious performances a snare to catch our selves and others He hath many a time laid this snare before young converts whom he was not (l) The devil will sail with wind and tyde and improve the present temperature and disposition of spirit for his own end able to divert from the exercise of holiness he would labour to drive forward and to make them over do to the neglect of their bodily health and callings that at length he might weary them and make them faint and give over that he might terrifie others from putting their necks under such an insupportable yoke and that religion might be esteemed to be a tyrant and cruel exactor which can never be satisfied and to be inconsistent with health joy use of the creatures lawfull imployments recreations c. Albeit we cannot love God and hate sin too much yet there may (m) See M. Symonds case and cure chap. 20. be a nimium in the external exercises of religion and there may be some excesse and distemper intermixed with our spiritual affections which Sathan by all means will labour to foster and encrease Thus he improved the zeal of the Church of Corinth against the penitent incestuous man that his sorrow might degenerate into dispair and that he might be swallowed up thereby 2 Cor. 2.7 Sathan can well bear that some few and for a short while be very zealous and active for the Lord and diligent and frequent in duties if thereby he can beget a prejudice in the hearts of men against Gods service and can make them think that Christs burthen were like the (n) Mat. 23.4 Luk. 11.46 Pharisees heavy and grievous to be born contrary to that word of truth Mat. 11.30 1 Joh. 5.3 3. Sathan may move us to be frequent in prayer and to wait upon the publick ordinances most punctually that thereby he may either stop and silence the consciences and that thus we may commit sin with the greater freedom and boldness or else as in gross hypocrits that this may be a cloak and pretence a mask and cover to hide our wicked designs and wayes from the eyes of others that so we may be able to do them the more mischief and to sin with the less suspicion and hazard Thus the hypocritical Pharisees that they might with the more security devours widows houses for a pretence made long prayers Mat. 23.14 And Absolom that he might cover his conspiracy and treason will go and pay his vow in Hebron 2 Sam. 15.7 Sathan could well suggest such a fair pretence to Absolom and bear with pharisaical oppressors in their seeming devotion But especially his hand may appear when sinners become so mad as to think not only to hide cheir wickedness from men by those outward performances but also thereby to purchase a liberty from the Lord and thus as it were to hire and bribe him as they do their own consciences to be silent as that impudent woman Prov. 7.14 15. I have this day saith she to the foolish youth whom she enticed to whordom payed my vows and I have peace-offerings with me therefore came I forth to meet thee As if she had said I have payed old debt and by my sacrifices purchased a liberty for us to do wickedly we need not fear I have moyen for time to come I have provided a ransom and given my bond for what debt we can now contract I have (o) Albeit in peace offerings a portion returned to them that offered wherewith they might make a feast unto which this woman in these words inviteth the young fool yet I conceive that mainly she laboureth to allure him by the religious pretence here mentioned See Annot. on the Bible edit Amsterd in fol. ann 1640. peace-offerings with me which will make amends and satisfie for all the wrong we can now do to God 4. Sathan may come and stir us up to religious exercises that thereby he may add fewel to our pride Thus Pharisees of old and superstitious Papists to this day in their madness and exceeding zeal as Paul speaking of his persecuting the Church of Christ calls it are helped of Sathan they meet with fire from hell to kindle their affections in their unwarrantable performances and though their work upon the matter were good and commendable yet Sathan will not draw back his hand if thereby he can puffe them up and beget in them an opinion of their own worth and that by their good works they are justified and merit heaven This perswasion cometh not of him that calleth you Gal. 5.8 This perswasion that by your works ye are justified v. 4. cometh not from God who calleth you to the kingdom of his dear Son but from him who thereby labours to make Christ of none effect unto you v. 24. and to drive you to hell We need not then ask why many Papists are so eminent for works of Charity and liberality and so frequent in their dead formall and carnall way of worship since Sathan will be ready to fill the sails with wind when the vessel is loaden with provision to feed our ambition and pride but if that current
and such ends and hath fixed such an order and connexion between the means and the end if he I say inable us to do our duty and if we prove so wise as to follow the right way and use the means we may be confident of the success and that our labour shall not be in vain But it may yet be objected that the Lord having freely promised to give what we stand in need of Obj. 10. Ans and to withhold no good thing from them that walk uprightly Ps 83.11 c. it seemeth needless to interpose our prayers and requests Ans Albeit the promises be altogether free yet the Lord calls for our prayers as a part of that worship we owe to him to testifie our dependance on him and to show his delight in prayer that we may be fitted to receive and the more engaged to improve aright what he giveth and to return to him the sacrifice of praise nay the Lord thereby not only procures our good O! what an effectual mean is fervent prayer to take the heart off the world to strengthen our faith enflame our love c. but provides for our honour also Oh saith (t) Considera quanta est tibi concessa faelicitas quanta gloria attributa orationibus famulari cum Deo cum Christo miscere colloquia optare quod velis quod desideras postulare Chrysost apud Thom. art cit ad 3. Chrysostom consider O man what honour and happiness is conferred on thee while thou art admitted familiarly to converse with God and Christ to propound what thou wilt and to ask whatsoever thou desirest O! how would we prize such familiarity with an earthly King and what an honour and high favour would we esteem it but while we are allowed and invited to this liberty with the King of Kings how do we undervalue that admirable mercy and priviledge and as this heavenly employment of it self is so honourable and excellent So usually it brings with it much beauty to him who is employed in it then the Lord manifests his glory to the soul and lets it enjoy as it were a heaven upon earth then the (u) Cant. 5.1 honey and the honey-comb is set before thee and thou art invited to eat the soul saith (x) Mr. Hodge apology for the Lords prayer pag. 35. one of a praying Saint is sometimes in a sort transfigured and shineeth as Christs body on mount Tabor Ah! from whence should heat and light come if not from the Sun it is no wonder then though such as hide and cover themselves from its beams (y) Mat. 4 1 6. walk in darkness and sit in the cold region and shadow of death But though thus we be obliged to pray though the honour of our Master and our own good do call for diligence herein yet is the promise no less free then if there were no such condition required on our part our prayers are not our money nor a price for what we receive will any man think that we give not freely to these beggers who importunatly cry at our doors and yet there is here some sort of debt and obligation lying on us to pity those who are in misery but there is no obligation lying upon the Almighty to hear us when we cry nay were it not that the promises are altogether free notwithstanding of any condition to be performed by us or any qualification required on our part it were in vain for us to pray or go about any duty looking to the rich recompence and reward which the promise holds forth since though we did all we can yea though we could perfectly obey all the Commands yet are but unprofitable servants Luk. 17.10 when we pay our debt we do not (z) This truth hath extorted a notable confession from the Jesuit Salmeron in several particulars which may serve as so many irrefragable arguments against the popish doctrine concerning merits and supererogation primum quod servi sumus c. Vid. loc Salmer in evang Tom. 7. de parab tract 30. pag. 190. vid. etiam tres rationes quibus ibidem probat nos Deo esse inutiles oblige the creditor to bestow new favours on us but ah how defective and imperfect are our best performances Isa 64.6 I grant that among men there may be so much trouble and travel in seeking and warting on that an answer may be too (a) Et sic verum est tritum illud Senecae nulla res carius emitur quam quae precibus empta Obj. 11. dear coft by the supplicant and yet even thus thy supplication doth not profit him to whom thou makes thy adress far less can our prayers and service extend to the Lord Ps 16.2 if thou be righteous what givest thou him or what receiveth he off thine hand Job 35.7 Lastly it may be objected that the father himself loveth us and what need we then ask any thing from him his love will cry and prevail though we were silent and thus our blessed Lord tells his disciples that upon this very account viz. because the father loved them he would not he needed not pray for them Joh. 16.26 27. And upon this same ground we may further argue thus thou art O man either a reprobat and an object of Gods hatred and certainly thy prayers cannot prevail for thou not being in Christ canst not obtain access Eph. 2.18 Eph. 3.12 or else thou art one of his elect and precious ones and to what purpose wouldst thou pray wouldst thou move his bowels and have them turned towards thee that is already done the Father loveth thee and is more ready to give then thou to receive and if he were not could thy prayers move and change him Ans Ans The Lords love is so far from giving a discharge from prayer that upon this very account he cal s for our prayers Cant. 2.14 because the Lord loveth us therefore he delighteth in our prayers Prov. 15.8 compared with ver 9. as a tender (b) Neque enim renuens preces nostras differt sed hac arte sedulos nos efficiens ad semetipsum attrahere vult nam pater quamvis benignus cum a puero rogatur ahnuit quasi non volens dare non ut neget sed ut ille ardentius petat sibi magis concilietur Chrysost apud Jo. Arboreum theosoph lib. 13. cap. 7. father because he loveth his child will have him come and ask the sons presence and voice is sweet to him and therefore he will not at the first haply give him but lets him stay and renew his request and add pleas and arguments and therefore though our asking be not the true and proper cause albeit it be a mean which his wisdom and love hath made choyce of why he giveth yet he will have us ask as for other reasons some of which were hinted at in answer to the foregoing objection so especially because he loveth us neither the Lords promise