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
and his free grace in Christ held forth in the promises adventuring soul and a l upon it this may prove a sufficient ground of acceptable confidence and boldness which will prevail and will not be sent away from the throne of grace empty Here we may reach a word 1. to the proud Pharisee 2. to the mocking Atheist 2. to the disconsolat 4. to the enlivened and strong Saint First then from this point I may reach a rebuke to him who presuming on his parts and eloquence or with that boast ng hypocrit Luk. 18.11 on his own worth and goodness doth thiâ—k that he hath at home provision enough for the work and so mindeth nor neither seeketh help from above but dare draw nigh to God in his own strength Ah! what doth the Almighty regard the acting of parts and the moving of the tongue though with much art and elegance He knoweth the mind of the Spirit the meaning of the least sigh and groan poured out in his strength Rom. 8.27 26. but will not acknowledge or hearken to the voice of thy spirit it is too weak whatever conceit thou mayest entertain concerning its might and excellency to wrestle with and overcome the Almighty but (t) Isa 41.14 worm Jacob was strong he got power from above and in it he wrestled with God and at length prevailed and carried the day Câ—n. 32.25 he prevailed by weeping and supplication Hos 12.4 What strange weapons were these for a conquerour and durst the potsheard strive wiah his Maker the Angel of the covenant appearing in a created shape Ans Yes the Lord alloweth us to fight and wrestle with such weapons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 4.12 to strive as it were in an agony and not to faint nor give over till we get the victory Nay but we must not dare to wrestle with God but by his own strength Deus in Jacobo fuit seipso fortior God did lend Jacob more strength then he did fetch against him he did saith (u) Dicitur ergo Deus vinci a nobis quando virtute spiritus sui nos confirmat reddit in exâ—ugnabiles inâ—o facit ut trium phum agamus de tentationi bus si singula reputamus talis est tunc partitio ut Deusmajoreâ—â— partem suae virtuâ—isa parte nostra staere velit tantum sumat partem magis infirmam ad nos tentandos vel experiendos aâ—qui si Iacob suo marte pugnassâ—t non poterat ferre umbram ipsius Dei quin conciâ—eret redactus suisset in nihilum nisi opposita fuisset major virtus quam bominis hanc similitudinem inquit adducere soleo quando loquor de lucta quotidianis â—ertaminibus quibus Deus exercet pios quod pugnet nobiscum sinistra manu quod nos tueatur dextra sua c. Calvin comment in Hos 12.3 4. Calvin uphold Jacob and continually upholdeth the Saints in all their tryalls and combats with the right hand and fought against him only with the left But you will say Iacob is said by his strength to have power with God Hos 12.3 Ans There can be as (x) Nulius est melior titulus quam donationiâ—ut vulgo dicunt Deus solet in nos transferre quicq uid conâ—ulit ac si nosirum esset distinguere ergo prudenter necesse est hic inter viâ—tutem bominis quam habet aseipso id est a naâ—ura eam quam Dominus in ipsum contulit Calv. ibid. Calvin saith no better title then donation what strength the Lord out of his free mercy had bestowed on Iacob during the combat was Iacobs strength the Lord had freely given it to him and doth allow that it be called his O! but there is no prevailing over the omnipotent but by his own strength if thou draw nigh to him in thy pride thou mayest fear his hand he resisteth the proud and will not yield he is angry with them and they shall not be able to stand before him Secondly A word to the blasphemous Atheist who dare mock the Spirit of God rather then the Saints while he upbraideth them with having and being led by the Spirit and if any infirmity be espied in such that must be reckoned in the first place amongst the works of the Spirit It s true there is a generation of vile deluded sectaries who father all their wicked and enormous actings upon the holy Spirit I plead not for such monsters let them bear their own just punishment ignominy and reproach but for any upon this pretence to mock and flout humble self-denied and circumspect Christians who dare not brag of their having the Spirit but labour to maintain and prize his presence and to bring forth these fruits of the Spirit mentioned Ephes 5.9 Gal. 5.22 these mockers do evidence that they have not Spirit for if they had they durst not make a jeer of having it and if thou hast not the Spirit of Christ thou art none of his Rom. 8 9. thou art a dead man the sentence of death is already past upon thee and thou art destitute of the Spirit of life ver 13.10 and thy mocking the Saints is as if the dead could mock the living because they do live and have a principle of life I will not say with a learned (y) Mr. Baxter Divine that to mock the Spirit and to attribute his work as the Pharisees did Christs to the devil is that unpardonable sin against â—he holy Ghost but certainly it is near in kin to it and from thence our blessed Lord took occasion to speak of that sin Mat. 12.31 32. compared with ver 24. and let such mark that this unpardonable blasphemy is there called speaking against the holy Ghost O! but all those who live in the Spirit walk in the Spirit Gal. 5.25 let the fruits of the Spirit appear in your conversation let your goodness righteousness and truth (x) Eph. 5 9. stop the mouth of mockers dare ye also reproach his holy name all the balsphemies of Atheists do not so much (a) Heb. 6.6 put the blessed Spirit as it were to an open shame as the miscarriages of the Saints and these often prove and are called 2 Sam. 12.14 a great occasion to the enimies of the Lord to blaspheme Thirdly Rejoyce O ye (b) Zech. 9.12 prisoners of hope cast off your fears and complaints and do not say my sins are so many my deadness and indisposition for duty so great and my spiritual enemies so strong and fierce that my hope is cut off I have no strength to wrestle with such mighty adversaries and to remove such great mountains of impediments I grant if thou wert Helpless thy condition were Hopeless but all thine enemies are not able to stop the way and to intercept thy supplie from heaven what though creature-help did fail what though those pools were dried up yet thou mightest run to the full fountain the Lord himself is thy helper his Spirit will
black Cant. 1.4.6 And 3. in being thus (ſ) Ezra 9.6 ashamed to lift up our face to the Lord and saying with the (t) Luk. 15.19.21 Prodigal I am not worthy to be called thy son and with the (u) Luk. 18.13 Publican smiting the breast and from thence bringing deep sighs in stead of words and having our sins so much in our eyes that we dare not lift them up to heaven and when once vent is made to words this becometh the great suit and desire Lord be mercifull to me a sinner 4. In being sensible of all our sores and maladies of all our wants hazards dangers and temptations we are exposed unto of all our sins and provocations of our weakness and inability and of our manifold failings and infirmities the consideration whereof as it will serve to humble us so to keep us low and as it will send us to the throne so it will furnish us with matter and expressions it will keep out that boistrous wind that is ready to blow us up and turn us from our course and make us with the Pharisee to boast of our enjoyments and perfection when we should mourn for sin and complain of wants A lively sense of our sins weakness dangers and wants is both the mother and daughter the nurse and milk and shall I say the very nature and life of humility You will say and should the servants of God be so much dejected and be so uncheerfull while they are at his work Ans Albeit while we look in to our selves we see nothing but sores and wants sin misery and matter of shame blushing and confusion yet when we look up 1. to the bowels of a Father inviting and commanding us to draw nigh to him and assuring us of the success by his large and free promises 2. to the arm of the Spirit drawing us to the throne and putting words in our mouth and 3. to the price Christ hath paid and to his mediation and intercession for us with what confidence and boldness may we present our requests to God Humble and self-abasing thoughts are not (x) Mr. Clerk in the life of Mrs Ratcliffe reporteth that when she had poured out her heart before the Lord with the greatest confidence and delight yet used to close with a protestation that all the acceptation she desired as to her praising of God was that he would pardon her presumption as the error of her love for taking upon her to speak of his excellency contrary unto nor inconsistent with that fiducial recumbency and child like liberty and boldness the Saints have used in prayer Nay but rather the one supposeth and maketh way for the other had not Jacob been sensible of his own unworthiness expressed Gen. 32 10. he might not have been so peremptory and bold as we find him ver 26. though he deserved nothing yet he would not part with God he would not let him go till he blessed him And on the other hand the more full discovery of Gods majesty and goodness Job met with the more he abased and abhorred himself Job 42.5 6. And not only discoveries of Gods justice and holiness but also yea especially of his kindness tenderness and fatherly care will exceedingly melt an ingenuous and honest heart when David heard that God would build him a house for a long time ah what am I saith he and what is my fathers house and is this the manner of man O Lord God and what can David say c. He knew not how to express the low thoughts he had of himself 2 Sam. 7.18 19 20. Yea often mercies have prevailed when rods have proven ineffectual Ezek. 16 63 61. mercies will break the hard oaks that would not yield at strokes and it s a very bad symptom when mercies puff us up and make us proud ah I should we lift up our selves against him who is thus exalting us and it is monstrous and exceedingly detestable that Saints should grow proud of their graces which yet are so contrary and opposite to pride that this serpent should breed in the ashes and overthrow of other sins yea and (y) According to the scarce credible history of that rare bird Phaenix-like out of its own ashes that we should be proud because we are not proud and should have high thoughts of our humility and self-annihilation And yet as a holy (z) Rara avis in terris aut sanctitatem non perdere out humilitatem sanctimonia non exicudi Bernard sup Cantic serm 45. man long since complained what a rare fowl on earth is a holy and humble man O! if we were more humble we would not 1. Baruch-like seek such great things nor 2. be so peremptory in our desires after them we would not 3. so fret and complain when we are crossed nor 4. envy and repine that others had a greater measure of creature-enjoyments we would not 5. so hunt after the applause of men nor be so sensible of reproaches wrongs and injuries from them 6. we would not so undervalue mean Saints and be so uncharitable and severe to them 7. we would prize more one smile from heaven then all creature-embracements that the high and holy one should look upon such sinfull wretches would exceedingly rejoyce the heart and 8. we would be more in confessing our sin and begging pardon c. 4. There must be truth and sinecrity in thy prayers 4. Truth and sincerity God will be worshiped in truth Joh. 4.23 24. Thy prayer must not go out of feigned lips Ps 17.1 The Lord is far from hypocrits but he is high to all that call upon him in truth to hear and answer them when they cry Ps 145.18 falsehood (a) Isa 28.15 will prove a lying refuge especially while we deal with the omniscient God we may thus show our folly but God will not be mocked nay such montebanks do in a maner engage the Lord in point of honour to find them out they provoke his majesty to put some mark upon them that others may see that they were not hid from him such by their work do say what those wretches Ps 73.11 said with their mouth how doth God know and is there knowledge in the most high And will not the Lord then be avenged on such hypocrits who notwithstanding dare draw nigh to him in their lip-devotion and with that people Ps 78.36 flatter him with their mouth though their heart be thus removed from him the sacrifice of such fools (b) Hos 7.11 Ephraim-like is a silly dove without heart they offer the calves of the lips but yet as one speaketh (c) M. Crooks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentem imprecatam gerunt if any beast offered up by Pagans to their idols was found to want the heart as it is (d) Alexand. ab Alex. gen dier lib. 5. cap. 25. said to have hapned in the case of Julius Cesar a little before the conspiracy against him and of
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
THE SPIRITUAL SACRIFICE OR A TREATISE Wherein several weighty Questions and Cases concerning the Saints communion with GOD in Prayer are propounded and practically improved By Mr. Alexander Pitcarne Minister of the Gospel at Dron in Strath-Ern PART 1. Concerning the qualifications 2. Concerning cases belonging to the practice 3. Concerning the return and answer of Prayer Jam. 5.16 The effectual fervent prayer of a righteous man availeth much Joh. 14.13 14. Whatsoever ye shall ask in my name that will I do c. Edinburgh Printed for Robert Brown and aâ—â— to be sold at his Shop at the Sign of the Sun on the north side of the Street over against the Cross TO The right honourable LADY The VISCOUNTESSE of STORMONT MADAM FRom the beginning it hath been one of the great designes of hell for promoving of which the old Serpent and his seed from time to time have imployed all their wit and might to raise slanders and cast reproaches upon holiness circumspection tenderness and zeal for God as if these were opposit unto generosity magnanimity society ease joy delight satisfaction profit promotion and to what not And the enemy of all righteousness hath so far prevailed by this subtile stratagem with poor foolish vain blind men as to make them judge light to be darkness and their happiness to be their shame and misery What age might not joyn with the famous (a) Salvian wrote about the year 460. Salvian in his complaint concerning his time That the Noble and great ones were forced to be evil lest they should be 1 accounted vile and to become Sathans slaves lest they should lose the honour of their Nobility Yea have not meer Moralists observed and how pathetically do (b) Cicero lived after Caesar came to the Empire Cicero (c) Seneca was Nero's Master Seneca (d) Juvenal wrote his Satyrs about the year 90. Juvenal and others lament this folly and madness and have left it on record as the blemish and reproach of the age in which they lived That vertue 2 was envyed and all was filled with treachery and deceit that there was no place left for shame honesty and goodness that the wicked were accounted honourable and the vilest men were promoted while the good and virtuous were despised as base singular humourous and saith Seneca as 3 foolish useless and selfish creatures Ah! what an evidence is this of Sathans (e) See here Part 1. ch 9. pag. 352. power to lead (f) 2 Tim. 2.26 captive at his will those who are once catched in his snare And did not sad experience convince us hardly could we imagine that they in whom are any relicts of reason and discretion I need not add conscience and religion that god of this world having blinded their minds lest the light of the glorious Gospel should shine unto them 2 Cor. 4.4 could be thus fascinated and so far bewitched Ah! is it credible were it not that (g) 2 Thess 3.2 unbelievers are unreasonable that those who (h) Lnk. 16.8 are so wise in their generation such State-politicians and so active in proclaiming their own knowledge prudence and parts yet should be such strangers unto and ignorant of that which floweth so manifestly from the first principles of reason and which nature it self teacheth and so convincingly holdeth forth to all men I do not say that that dark lantern is able fully to discover the right way yet it may serve to confute the madness of such a prejudice against true virtue and holiness Time would fail me if I should endeavour to transcribe what Plato Euripides Cato Cicero Juvenal Plutarch and many other Heathens have written to this purpose nay the whole Works of Plato and Seneca may well bear this inscription An Apology for Piety and Virtue And what is the scope of Juvenal and Perseus their Satyrs but to declaim against the vices of their time We shall then only from those rich Gardens collect and gather some few Flowers containing some known principles of moral Philosophy in opposition to the former calumnies which are so easily believed and to the course which is so generally followed by blind Atheists Ah! saith the Satyrist virtue and goodness is the only true Nobility he deserveth no praise whose praise is only from his Ancestors since as Seneca 5 observeth the womb and the grave are two great levellers all being alike as to their birth and death and therefore none can be more noble or magnanimous then another but he who hath the most generous spirit and who is most eminent in virtue and goodness and he as Plato saith must be most base and miserable who is most wicked and flagitious And accordingly Euripides 6 well concludeth that it is a great abuse to call profane godless wretches noble and excellent albeit they had never so many followers and great possessions And hence the old Romans did so situat 7 the temples of virtue and honour that there was no access to that of honour but by the other of virtue and thus also honour from the great 8 Philosopher and great 9 Orator is commonly described the reward of virtue And as thus the good and virtuous are the only honourable and noble So they are according to Cicero the only rich and happy 10 true wealth consists not in moveables what can be lost or taken from us is saith he neither mine nor thine and virtue is that only treasure that cannot be removed he who driveth that trade needs not fear storms or pirats by Sea nor robbers and perils by Land nay as Euripides saith death cannot take away its 11 praise or reward but that will follow us when we must leave all earthly pleasures honours and injoyments Ah! Madam is it not lamentable to consider how many great ones do bury all their Honour Nobility Parts Riches and Possessions in the grave of infamy and reproach and leave no other Trophies behind them but the stinking savour of their debauchery and profanity upon whose Tombs there can truly be put no other ingraving but that here lyeth such a one who was the discredit of his holy profession and the shame 12 of an ancient and noble family How few be they who by their practice do not verifie the Poeâ—s sad verdict Greatness 13 and goodness do seldom meet together and should I not rather have said that word of truth not many wise men after the flesh not many mighty not many noble c. 1 Cor. 1.26 27 28 29. What will the worlds Gallants be able to say in the day of accounts for their opposing the way of piety and virtue which hath gotten such a testimony from Pagans And therefore do we now offer this brief lecture of Divinity from these Moralists that it might appear that none can forsake and oppose the way of righteousness and holiness but he who hath cast off both reason and humanity and who doth become a brute lest he should be a Saint Ah! how
can renew themselves again unto repentance Heb. 6.4 6. God hath determined and revealed this his purpose never to shew mercy unto them nor give them grace to repent The popish Doctors from these Scriptures especially from the first would collect their anti-scriptural distinction of mortal and venial siâ—s whom Calvin and Beza on the place do well confute The Rhemists by the sin unto death there mentioned will have us to understand the sin of final impenitence and those mortal sins whereof men never repent and (i) Nulla iniquitas ex proprio genere est peccatum ad mortem led aliundè habet quod sit ad morton viz. ex parte peccantis si â—ta affictus fit ad peccatum ut veliâ—â—n co per severar uâ—que ad mortem Cajetan in 1. Joh. 5.16 Cajetan his conjecture is not unlike to this who thinketh that the Apostle there by the sin unto death meaneth a purpose never to leave and forsake sin untill death And Alf a (k) Est aliquod peccatum quod uunquam ren ittitur hoc autem est duritia cordis qua homo renuit usque ad sineâ—n vitae remissionem peccati per paenit entiam accipere Alf. de Castro advers haeres liv 12 sect peccatum baer 6. Castro doth not dissent while by the unpardonable sin he understandeth the hardnesse of heart whereby the sinner refuseth to the end of his life to receive pardon by repentance And thus those authors deny as Cajetan confesseth that by the sin against the holy Ghost is meant any speciall sin but only some extrinsecall aggravation of any sin and thus every sin if not repented of may become the blasphemy against the holy Ghost It were impertinent for us now to digresse so far as to confute those men and particularly to enquire wherein this sin did consist but we may suppose from the clear testimony of Scripture 1. that there is such a particular sin 2. that it is unpardonable O! buâ— say (l) Rhem. on 1 Joh. 5.16 the Rhemists it is great blasphemy in the Calvinists to affirm that there is any sin which is this life cannot be pardoned for the Church hath often prayed and been heard for hereticks Jewes Turks Apostats c. and therefore all sins whatsoever must be pardonable so long as the committers are in this world and saith Alf. (m) Alf. a Castro loc cit a Castro it was the heresie of the (n) Haeresis Armenorum Armens to affirm that any sin in this life is unpardonable Ans Behold the impudence of erroneous and blind folded men who dar accuse orthodox Divines of blasphemy for reaching what is expressely asserted in the Scriptures and which (o) August deSerm dom in monte propè finem Augustine their own (p) Beda in 1 Joh. 5. Beda and many eminent Divines being convinced by the clear testimony of the word of God long before them professed and maintained and it were not worth the while to confute a dream so directly contrary to the Scriptures of truth we do not deny that many grievous sins have been pardoned and that Turks Pagans who are not capable of this sin and heretiks have been converted but never any who committed this sin against the holy Ghost obtained pardon And (q) Richard de Sancto Victore apud Alf. a Castro loc cit Richardus de S. Victore his distinction is vain and ridiculous who will have that sin to be called unpardonable not in respect of the remission of the fault but in respect of the remission and relaxation of the punishment so that albeit he who (r) Iâ—a ut quamvis paenitentia facta culpa remittatur oportet tamen ut omnem paenam peccato debitamsolvat committed that sin by his repentance did obtain a pardon of the fault yet he behoved to undergo the punishment Alf. a Castro having alleadged (Å¿) Theophyl Mat. 12. Theophylact also for this opinion doth prefer it to Augustines and joyneth with these Authors We will not stay to canvass this strange doctrine only in a word 1. Can the fault be pardoned and a punishment inflicted after the cause is removed the effect must cease 2. Is the punishment capable of pardon then all suffering must be sin 3. Doth not the Apostle expresly affirm that its impossible that such should repent and it were as impossible that they should be eternally punished if they did repent a damned penitent is such a monster as never was nor shall be I do not say that this blasphemy is unpardonable because it is greater then the mercy of God or the worth and merit of Christs blood as if God could not of his free mercy pardon it or Christ by his blood have purchased a pardon unto it But because God hath determined never to shew mercy nor give repentance and Christ will not interceed for such a one as hath fallen into that sin And the Lord having revealed his purpose not to pardon that sin will lay no bond on us to interceed for a pardon unto it so highly doth he value that eminent exercise and so tender is he of his Saints and so carefull to provide an encouragment to them when they are thus employed that he will not command us to work when he giveth us no promise for our encouragment and when we know we shall not meet with successe and therefore saith the Apostle in the Lords name I do not say ye shall or that there is an obligation lying upon you to pray for them who have sinned unto death 1 Joh. 5.16 and yet he doth not forbid them to pray for such as afterwards shall appear Concl. 3. it were foolish and ridiculous Concl. 3. bold and presumptuous to (t) Except according to the limitation to be added afterwards pray for reprobares as such and under that reduplication That were as if we said Lord alter thy purpose and decree and become thou mutable and changeable like vain man Concl. 4. Yet Concl. 4. though we knew such and such persons to be reprobate or to have committed that unpardonable sin against the holy Ghost and to have out of spight and malice opposed and set themselves against the known truth of God we might lawfully pray for them We shall speak to these severally but first we will give a general caveat concerning both those cases that they are rather speculative then practical the one doth seldom the other never occur We must not expect to meet with a revelation concerning the reprobation of any man and as for the sin against the holy Ghost (u) Quum id peccatum magis intus lateat quam foris se prodat nihil aequa nobis cavenâ—um que hoc unumnâ— de quoquam temerc hac in parte juaicemus Beza in 1. Joh. 5.16 Beza his caution is very necessary viz. That since that sin is hardly known and discerned we must not be rash in determining of any man though most wicked
in but only advanced some steps in the way if such fall back there are small hopes of their recovery and this their back-sliding is a mark and character of their reprobation and rejection for saith the Lord they draw back unto perdition ver 39. O! how dangerous is it to make but some few steps forward and then return and to choak some as it were half-purposes and resolutions and half-convictions and humiliations Felix once p trembled but he quenched that motion and we hear no more of that work on him Agrippa was once almost q perswaded to be a Christian but he followed not his look and what was the event And are there not many a trembling Felix and half-converted Agrippa's among you how often have you quenched and resisted the holy Ghost the Lord hath many a time knocked at your door and hath yet come nearer you and cryed in your ears and pulled you as it were by the arms to awaken you and you have as it were through your sleep spoken some few words in answer to his call and have started to your feet as if ye had purposed to rise and follow him but alas ye soon wearied and notwithstanding this seeming beginning ye quickly drew back and while the Lord with-drew a little waiting as it were till you should put on your cloaths ye have returned to your old couch again and laid your head on the cod and you are how more deeply plunged in your rest and sleep more softly then in former time and were it not a just thing with the Lord to trouble you no more and to say unto you sleep on and take your rest yet a little r sleep a little slumber and folding of the hands to sleep There is a time of awaking coming after which secure sinners will sleep no more then weeping wailing and gnashing of teeth hereafter there will be no ease nor mitigation of their torment unto all eternity 7. There is little hope of proud obstinat stubborn and presumptuous sinners who have hardned their hearts against the fear of the Lord and by boldness in sinning have come to a cursed liberty to sin against knowledge and conscience without check or challenge such impudent wretches are often in Scripture called workers of iniquity they having made it their trade to do wickedly with both hands earnestly and to drink in sin greedily as the Ox doth water and the Word of truth holds such out as men devoted to destruction Iob 31.3 Psa 5.5 Psa 37 1 2. Psa 92.7.9 Psa 94.20 Prov. 10.29 Prov. 21.15 c. And in the day of accounts the sentence will be this depart from me all ye workers of iniquity Luk 13.27 8. Hereticks both speculative and practical are in a most dangerous condition 1. Speculative such as maintain and spread poysonable doctrine for the subverting of those who hear and converse with them are held forth in the Scriptures with a black mark on their fore-head that we may beware of them and may abominat their way Tit. 3.10 11. 2 Thes 2.10 11. where first such are said to be s subverted or quite over-turned and fallen without hope of recovery Secondly they are to be reputed as self-condemned and having a judge within themselves who hath given out sentence against them Thirdly such must not be tolerated but if they continue obstinate and who among them will ever turn after the first and second admonition should be rejected and excommunicated Fourthly we have the reason why the Lord suffers such thus to fall and why he gives them up to such errours not because they are pious learned and ingenuous men as their followers would make us believe and under which mask deceivers usually do cover their wates and by this pretence often prevail with simple ignorant people but because he purposeth to destroy them and never shew mercy upon them And its observable that this is not only said of Antichrist that great impostor and deceiver and of his emissaries those famous seducers and deceivers of the greatest part of the world where the name of Christ is professed but of all these who being seduced receive and embrace damnable errours from whatsoever hand and because they received not the love of the truth while it shined before their eyes therefore did the Lord send them strong delusions and suffered them to believe a lye that they all might be damned 2 Thes 2.10.11 12. And thus the Apostle 2 Pet. 2.1 tells us that as hereticks and false teachers bring upon themselves swift destruction So their way and doctrine their errours and heresies are damnable of their own nature and therefore to all not only bringing damnation to the first hands to the merchants and sellers but also to the buyers and possessors and to all who welcom and embrace them With what indignation then should we hear some plead that hereticks should be tolerated and get liberty to spread their poysonable doctrine as being a simple innocent matter an errour only in the mind while the life and conscience may be pure and holy But though 1. we deny not that truth may go under the notion of errour as in the Roman Church where orthodox professors are accounted hereticks and 2. though we do not think every errour to be inconsistent with true holiness yet 3. it seemeth strange to call a man a holy heretick or that any should have the face to plead that such should be suffered to ensnare and deceive and so ruine and destroy the souls of simple people for though they embrace damnable errours under the notion of truth and new light yet that will not excuse them but by so doing they bring to themselves swift destruction their judgment lingreth not and their damnation slumbreth not they have believed and received a lye that they might be damned But you will say who among us are guilty of this sin Ans We have reason to praise God for with-holding the temptation but no reason to boast of our own strength and stedfastness for had not the Lord preserved (t) Mal. 2.7 knowledge and truth in our teachers lips how easily might seducers have prevailed with many of us Ships that want ballast must be tossed to and fro with every wind such as have no more but a name and profession no change in the heart no grace nor ballast within nor the anchor of hope to keep them from reeling may easily be subverted with the least blast of a temptation and yet there may be a morall pagan and and selfish stedfastness in a way and course in which a man is once engaged without any knowledge or fear of God nay that may also flow from a damnable indifferency and neutrality because too many (u) Act. 18.17 Gallio-like care for none of those things that concern the glory of God they will not be at the pains to try and examine what is right or wrong in points of religion but will live and dye in the religion of their
and that the covenant of grace doth give a dispensation from the law and yield a great deal of liberty so that it is needless now to aim at perfection men must repent and believe and so say they we do but we cannot away with the acuracy and strictness of some puritans we are not now (y) Rom. 6.14 under the law but under grace we know that God is mercifull and Christ hath died for sinners and let ministers say what they please we will trust in God and in our dear Saviour and hope to speed as well as the precisâ—st puritan We spoke of the obligation of the law Sect. 1. and shall now only show that this wofull errour is a monster of many heads for 1. it denieth Gods justice and saith that the righteous Lord will acquit and clear the guilty contrary to his name whereby he proclaimed himself Exod. 34.7 And its observable that there his mercy hath the first place and is amplified by several expressions as if that were the great and main property whereby the holy one would be described yet by way of anticipation and to prevent this delusion this caveat is added that yet for as mercifull as he is he will by no means clear the guilty thus also after the prophet Nahum had asserted the Lords kindness and forbearance he tells secure sinners that this is nothing to them they will never taste of his goodness for saith he though the Lord be slow to anger yet he will not at all acquit the wicked But they notwithstanding all his goodness mercy and forbearance shall perish in their iniquiries and the reward of their hands shall be given unto them Nah. 1.3 Isa 3.11 2. It denieth Gods holiness and that (z) Habak 1.13 he is of purer eyes then to behold iniquity and thus it must have been to no purpose for the Apostle to exhort us to holiness because we have to do with a holy Lord 1 Pet. 1.15 16. albeit the Lord himself once and again press this motive as Lev. 11.44 Lev. 19.2 Lev. 20.7 c. 3. It denieth the Lords truth and fidelity in fulfilling his threatnings as if these were set down in the Scriptures only to terrifie fools or children but these men know God to be more mercifull then to damn his own creatures and honest servants and the Apostle John think they was too rash and uncharitable in saying that he who committeth sin is of the devil and that he who is born of God doth not yea cannot sin but purifieth himself as he is pure 1 Joh. 3.8 9.3 And St. James was too strict and precise a puritan while he affirmeth that though a man should keep the whole law yet if he offend in one point he is guilty of all Jam. 2.10 4. It separateth Christs offices denying him to be a King and Prophet for though those men would close with him as a Priest and lay hold on that sacrifice he once offered for sin as a perfect medicine to cure all their diseases yet they (a) Luk. 19.14 will not have him as a King to reign over them nor as a Prophet to reveal the safe and narrow way to salvation And thus by separating Christs offices they are separated from him and while they quit two parts they are deprived of the third 3. Practical heresie The third practical heresie is embraced by too many infatuated people who think that they may love God and serve the devil that they may give God their heart while they give the devil their hands and that they may believe in Christ though they keep not his commandments And such will say though we cannot be so strict and precise as some folk yet none love God more and though we often sin against him yet we daily (b) Like the French King who would swear and then kiss his crucifix and then swear again c. repent and ask Gods mercy we are sorry for all our sins and would fain serve God better but we cannot help it and we are sure to keep our hearts for God and we hope he will accept our good meaning and the will for the deed and will never be so cruel as to damn so many well meaning folk who mind him no ill but love him with all their heart though they cannot do all they should c. Oh! that our eyes were a fountain of tears that we might weep and lament the mad security and desperat folly of those wretches what is it not one of the most ridiculous paradoxes to mean well and do ill such a gloss like that of Orleans manifestly destroyes the text our hearts and intentions are a riddle and mystery not only to others but also to our selves and our actions and doings are the best commentary on that obscure text hence while the Prophet complained of the hearts deceitfulness and desperat wickedness which could be known and searcht out by none but the Lord yet acknowledgeth this commentary Jer. 17.9 10. as if he had said do not deceive your selves with your good meaning and the honesty of your hearts for they are exceeding deceitfull but remember this the Lord will render to every man according to his wayes and doings ah who is able to bewail this desperat deceit such as thus mistake the way will miss the place they aim at such as think they mean well and do ill while they think they are on the way to heaven are going post to hell hence (c) Sed aiunt quidam Deum satis habere si corde animo suspiciatur licet actu minus fiat itaque si salvo metu side peccare hoc est salva castitate metrimonia violare salva piâ—tate parenti veneâ—um temperare sâ—c ergo ipsi salva venia in gehen nam detrudentur dum salvo metu peccant Tertul de paenit cap. 5. an ancient Doctor said well Such saith he as can give God their heart believe love and fear him and yet sin against him that is keep their chastity and yet violat matrimony shall in mercy be sent to hell and with such a supposed pardon of their sins as they had faith and love to God as their sins made no breach upon their love to him So neither shall their punishment make a breach upon his mercy towards them Ah fool I must not our faith be evidenced by our works Jam. 2.18 20 c. and our love by our obedience and keeping of his commandments Ioh. 14.15 21. Ioh 15.14 1 Ioh. 2.5 c. O! if while thou layest hold on Gods mercy and Christs death with thy unclean hands thou wouldst remember that without holiness none shall see the Lord except as a judge coming to take vengeance on them Heb. 12.14 and that Christ will become the author of eternal salvation unto such only though to all those as obey him Heb. 5.9 We might add to these several other damnable delusions as so many branches coming from the former cursed root