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.

CHAP. II. Some concommitant qualifications of prayer. What should be our carriage while we are at the throne? and what are these graces which should especially then be exercised?

PRayer being a(a) 1.1 pleading with the wise God, and a(b) 1.2 wrestling with the Almighty, we had need of much wisdom from above, and of the tongue of the learned, that we may order our cause aright before him; we have need of circumspection, and to take heed to our steps; we would then put on the whole armour of God, and stand in need of much strength, for making use of every part of it; as alwayes, so then especially the help of the Spirit is necessary, for quicknnig and enabling us to exercise all our graces; we had need then to awaken and rouse up, to invite and summon the soul, and all that is within us to joyn and contribute its assistance; the understanding and affections, as the main agents, must then be set a work, the zeal and strength of these, and of whatso∣ever other faculties can be subservient unto the work, must

be let out; the greatest seriousness and activity is here too little; and all our graces should be awakened, and all of them may, some one way or other, be here employed and exercised; our faith, our hope, our love, humility, &c. It were too large a field to speak particularly to all these, but we shall only name a few, and insist a little on faith, as being very necessary to the right performance of this duty, though little known, or minded by too many.

Sect. I. Of the, 1. attention, 2. reverence, 3. humility, 4. sincerity, 5. importunity, 6. watchfulness, and, 7. perseverance requi∣red in prayer.

Ps. 103.1. (a) 1.3 Bless the Lord, O my soul, with all that is within me.

Ps. 145.18, 19. The Lord is nigh to all that call upon him in truth. He will fulfill the desire of them that fear him,

Eph. 6.18. Praying alwayes in the Spirit, and watching thereunto with all perseverance, &c.

1. WE should not need to spend time in showing, that we must take heed what we utter before the Lord, were it not that the false Church doth maintain and plead the cause of all formal and pharisaical professors [It is not necessa∣ry (saith their great Doctor Aquinas) that we attend to every petition we offer up to God, if we come to prayer with an(b) 1.4 intention to seek God;* 1.5 for by vertue of this intention (which others call a virtual intention) albeit the mind in prayer doth wander, yet the prayer will not only, 1. pre∣vail, but also, 2. be meritorious, and deserve an answer;(c) 1.6 yet (saith he) 3. prayer without attention wil not stir

up and quicken the heart to a spiritual frame, nor inflame it with zeal towards God.] But Suarez, either pitying his masters weakness, or envying his liberality in yielding too much to the hereticks, denyeth attention to be necessary to this spiritual refection (as they speak) for (saith he) the rude and ignorant people praying in an unknown tongue, may thereby stir up their zeal and devotion: But for confuting of this abominable doctrine of Romanists, it would be remem∣bred that there is a(d) 1.7 twofold attention, virtual and actu∣al; 1. virtual, which consisteth in the purpose and intention of the heart to be attent & serious in the work, which purpose and intention, though it be not actual and in being, yet is con∣ceived to continue and abide, until, 1. either there arise a con∣trary purpose in the heart to divert the mind to some other subject; or else, 2. by our gross and supine negligence, we suffer the mind so to be diverted and distracted with other thoughts, that that distraction (though it be not formally and directly voluntary, yet indirectly, and by just interpretation) may be accounted voluntary. Now albeit this virtual atten∣tion, being neither of these two wayes interrupted, may be usefull for clearing the case concerning distractions and wan∣dring thoughts in prayer, viz. whether they do nullifie and obstruct the whole performance, or not (of which, Part, 3.) yet it is impertinent for clearing the present question, con∣cerning the act of the understanding that should be exercised in every petition we offer up to God; for whatever be the success of prayer, as to those petitions in which the mind was employed, and albeit they prove not successess, because in(e) 1.8

that same continued action, with them was mixed some wan∣dring and impertinent thoughts, yet those other petitions then put up without attention, may be rejected as unprofi∣table, yea, and as sinfull, though of the free mercy of God in Christ pardoned. And he who hath but half an eye, may as palpably discern the popish tergiversation in this, as in any other article; while they labour to divert the dispute, having the boldness to(f) 1.9 affirm, that all the arguments brought by orthodox Divines to demonstrate the necessity of actual attention, do only speak of, and conclude the necessity of this their virtual attention; but I think(g) 1.10 Suarez hath gone more handsomely to work, in dissimulating the strength of our reasons, in not once mentioning them for the point which they prove so convincingly, that the reader might apprehend that he saw no ground why hereticks should al∣ledge what he thought not worthy of an answer; while in∣deed (as I think) he knew not what answer to return; yet those must be named (they must not altogether escape so great a disputer) but no wayes against him, but to prove his conclusion concerning the necessity of that(h) 1.11 virtual atten∣tion; which is (as we observed) not only impertinent for clearing the present question, but also deserveth not the name of attention, as being not an act of the mind, but of the will, and so more fitly (as also it is sometimes by(i) 1.12 Aquinas) called the(k) 1.13 purpose and intention. How would those Rabbies declaim against hereticks, if they had fallen into such a gross mistake and confusion? its true, the object of that intention, is attention, for thereby we purpose to attend; but who is so childish as to confound the act and the object? for so we might take quidlibet pro quolibet. And yet atten∣tion cannot alwayes be the object of their intention, especially when they go to pray in an unknown language; for how can they resolve to attend to what they know not, unless it be to the sound and pronunciation of the letters? And thus Parrots may as well be said to pray to God as Papists.

Hence our first argument; they who teach & plead for a brutish way of worship, must be the followers and admirers of(l) 1.14 the beast, who have his mark upon their fore-head: But beasts

having learned to utter words, may pray to God in the popish way, without reverence and attention. Ergo,

But, it is not strange to see them who make so many gods of idols and images, (in giving them divine worship and ho∣nour) to make an idol of the true God, and to serve him as if he neither knew, nor(m) 1.15 could do good or evil. Hence,

2. Who dare thus mock a King or Ruler? Will any speak to such and not take heed what he faith? If thou didst(n) 1.16 offer such irreverence to thy Governour, would he be pleased with thee?

3. If God be a Spirit, he must be worshiped in spirit and truth, Joh. 4.24. What doth the holy Lord value the gesture of the body and the moving of the tongue, if the heart be not imployed in the work? [there must be (as(o) 1.17 Cajetan confesseth) a conformity between our worship and him whom we worship] We must seek to the father of Spirits with our spirit and whole soul; the mind must attend and direct, and the will must intend and follow the pursuit, otherwise the name of God is taken in vain, and the holy one is not worshipped, but dishonoured by our babling; we may thus fear to meet with a return in wrath, and that the Lord will deal with us according to our folly, but have no(p) 1.18 ground to expect an answer in mercy, and that God will accept such vain oblations.

4. We may argue from the nature of this exercise. What is prayer but a lifting up of the soul to God; Psa. 25.1. and, 86.4. Or, as commonly from(q) 1.19 Damascen it is defined, an elevation of the mind to him. And this (as(r) 1.20 Suarez

confesseth) is essential to prayer; So that there can be no prayer unless the soul and mind be thus elevated to God: but it were ridiculous ro imagine, that the mind is lifted up to God when it doth not attend, but wander and run away from him, and divert to other objects. Ergo,

5. How did the Apostle abominate this strange doctrine, while he would not permit that any man should utter words in prayer, before others, which they did not understand, al∣beit the speaker did well know their meaning? But, saith he, I will pray with the spirit, and will pray with the under∣standing also; and in the Church and before others, he would rather speak five words to their understanding, then ten thou∣sand in an unknown tongue, 1 Cor. 14.14, 15.19. Hence, some of the Papists themselves, yea, some of their great(s) 1.21 Doctors, have been forced to acknowledge, that it were bet∣ter and more profitable for the people, that their prayers and publick service were performed in their vulgar language, that all might understand and joyn in the work, then in latine, which few or none, except the Priest (yea haply not he) doth understand; thus Lyra and Cajetan. And as for pri∣vate prayers,(t) 1.22 Suarez granteth, that it were more fit and convenient, that the multitude and rude people should pray to God in their own language then in latine, whereof they are ignorant.

You will say, what then can be the reason why still they retain that ridiculous practice, and at other times plead so earnestly for it? Ans. The Pope and his Cardinals being earnestly sollicited and pressed with fear, had almost yeelded at the Council of Trent to reform this and several other abuses, (from which, little gain might be reaped, and where∣by the Popes treasure was not much encreased) till at length they considered that this was an ill preparative, and might prove dangerous, if thus once they suffered the foundation,

concerning the Popes infallibility,(u) 1.23 to be shaken; for, thus the people might be brought to believe, that they who had erred in these few things, might also be mistaken in other things of greater concernment. And thus we may see what a wofull snare the infallibility of the Roman Church hath proven, and still will be, to deluded Papists while they adhere to it.

6. The Christian sacrifice must be, 1.(x) 1.24 spiritual, 1 Pet. 2.5. and will the tongue, without the attention and concurrence of the spirit and mind, be a fit Priest to offer such an oblation? 2. It must be reasonable,(y) 1.25 Rom. 12.1. and is it reasonable to do the work of the Lord negligently, and while we are imployed in his worship not to attend what we say? this were to run upon the curse, Mal. 1.14. Ah! shall we, having a male in the flock, offer to God a corrupt thing? hath he not deserved the best? Ah! what have we to give? and shall we think any thing too good, and our hypocritical performance, without heart and life, to be accep∣table service? such deceivers are cursed, but God will not be mocked. Let us remember the sad threatning against that people, Isa. 29.13, 14. for drawing near to God with their mouth, and honouring him with their lips, while their heart was removed and did not concur in the work: and let us hearken to the exhortation, Eccl. 5.1, 2. Let us take heed to our steps and watch over our thoughts, while we approach before the Lord, that we may not offer up to him the sacri∣fice of fools; the tongue is the hearts messenger, let it not then run un-sent, and go to God without an errand. Let the lips (saith(z) 1.26 Augustine) speak what is in the heart; though the tongue be imployed in the work, yet it must not be the chief agent, mens orat, lingua loquitur; the tongue can speak in prayer, but it cannot pray; lip labour is no de∣votion, but a ready way to atheism and contempt of God; if the heart were filled with suitable thoughts of his majesty,

excellency and goodness, it durst not thus slight his worship and service; and the longer we continue in thus dallying with his ordinances, we grow the more bold and impudent, till at length we cast off all fear and reverence. Its a sad thing that any should be so careless and negligent, as to suffer his mind to diverted, while he is speaking to God, and that any should be so foolish and irreverent, as to entertain discourse with the servants, while he is looking up to the King, and presenting his supplication to him; but yet it is more intol∣lerable, and scarce credible, that amongst those who profess the name of Christ, there should be found a generation so impudent, as to plead and maintain that it is not necessary, that we should know or attend to what we say in prayer. Must not Sathan (as(a) 1.27 Calvin lamenteth) have much power over these men? O! but it is a dreadfull judgment to be given over to the Spirit of delusion.

But(b) 1.28 Suarez objecteth, that it is difficult, yea, moral∣ly impossible to be so attentive in prayer as not to give way to some distractions and wandring thoughts. And would God require of us a condition that could be so hardly perfor∣med? Ans. But it is more impossible to the holiest man on earth to keep the Law perfectly, and not to sin against God; and shall we therefore say that the Lord in his most holy Law doth not require perfect obedience of us, and shall our sins thus become no sins? The Lord once gave us power, which through our own fault we have lost, and dis∣inabled our selves; but shall the Creditor lose his right be∣cause the Debitor hath wasted the stock he intrusted him with? Our ability cannot now be the rule and measure of our duty, and what we owe to God. And Suarez might as well have brought this argument against the spiritual perfor∣mance of any duty, as against attention in prayer; for failings and infirmities will alwayes accompany our best way of per∣formance: what? must we not at all then endeavour, and shall we do nothing? and albeit in prayer wandring and impertinent thoughts will now and then intrude themselves, yet we may drive them away, as Abraham did the fowls which came down upon the carcasses: and watchfulness and

attention is a good preservative for preventing, and also a sit remedy for curing this evil: and the greater the danger be, we should the more diligently use the remedy; and though some sits may still recur, yet the disease may thus be kept from proving deadly; if thou stir up thy heart to attend, if thou set a guard and keep watch, though impertinent thoughts may notwithstanding creep in, yet they shall not be able to marre the acceptance and success of thy prayer (as shall appear at greater length; Part 3. where we shall speak to the case concerning wandring thoughts) O! but if we give way unto, and do not strive against them, and if they be suffered to grow up, and over-spread the whole duty, and thus to choak the good seed, what cropt can be expected? How can we (saith(c) 1.29 Cyprian) imagine that God will hearken, when we our selves will not hearken, and that he should hear and regard those prayers and requests which we our selves do not regard or attend unto? It is unreasonable to desire, and foolish to expect any good from, or a gracious answer unto such irreverent, unadvised and unsavoury supplications.

But, 2, Albeit, thus we must attend and be serious in the work of the Lord, yet that is not enough; we cannot serve God acceptably in any point of his worship, far less in prayer, unless we do it with reverence and godly fear, Heb, 12.28. This godly fear is so necessary, that it is frequently put for the whole worship of God, and a holy man is often de∣scribed by it; and as it is thus so excellent in it self, and so necessary for us, so it prevaileth very much with God; For, He will fulfill the desire of them that fear him; he will hear their cry, and will save them. Ps. 145.19. O! but every fear is not this reverential and godly fear; there may be much fear in the soul, and yet this may be wanting; the people of Israel were exceedingly afraid, when they heard Gods voice out of the midst of the fire, and cryed unto Moses, ah I this great fire will consume us. Deut. 5.24, 25. yet there was little of this holy fear in them, as after∣wards appeared in their frequent murmuring; and therefore saith the Lord, there, ver. 29. O! that there were such an heart in them, that they would fear me. They did then fear

God, but O! saith the Lord, if they would fear me aright: there is a slavish and selfish fear of God, only because of his power, justice and terrours, and there is much of this fear in hell, where it is accompanied with much enmity and hatred of, and rebellion against him; and though on earth it may produce an out-side and half-reformation, yet no cordial and heart-renovation; though some may thus for∣bear to commit sin, yet it makes them not hate sin; though it may disturb and drive away the thief from his prey, yet it will not make him leave off to covet it; this fear may perplex a man, and put him on the rack, but it cannot convert him, and turn the heart unto the Lord. But then there is a son∣like and filial fear of reverence, due distance and respect; which though it exclude not Gods justice (for we may thus fear him, as being able to cast into hell, Luk. 12.5.) yet is mainly conversant about, 1. his majesty and greatness; 2. his bounty and goodness: his excellency begets reverence, and makes us keep a due distance; and his loving kindness makes us stand in aw, and fear least we grieve and offend him; though the Son did not fear the rod, yet would he stand in awe and be loth to offend his kind Father; and the greater the Fathers kindness, and the love of the Son be, the Fathers displeasure will be the more grievous unto the Son; when the children of Israel shall return and cordially seek the Lord their God, they shall fear the Lord and his goodness. Hos. 3.5. Ah! were there any thing of this reverence and filial fear in the heart, it would be as a load-stone to draw us in to God, and it would be as honey and the honey-comb, to sweeten our communion with him, and make us go about our duty cheerfully; and what a notable guard and preserva∣tive would it prove against wandring thoughts? and what attention and seriousness would it beget and maintain? When we speak to a King, with what diligence will we watch over our thoughts, words, and whole carriage? the reverence we ow to him will make us circumspect. And is it not the want of that reverence we ow to the infinite majesty of the great God, that maketh us so careless and negligent of his worship? But O! if we did more seriously mind our stistance,

and did consider what base sinfull wretches we are, who are admitted to draw nigh to the(d) 1.30 great King, if we did lay to heart his condescending love, his mercy and goodness, yet not fotgetting his excellency and greatness, with what both confidence and reverence might we approach to him? This reverential and filial fear is not opposit unto, but is the ground and foundation of, solid confidence: there can be no se∣curity without this fear; the false peace of fearless sinners is but desperat madness, but where this fear is, there is no dan∣ger; and such a soul needs not perplex it self any more with terrors and a slavish fear, it may now come to God with con∣fidence, yea and with boldness; if thou hearken to the exhorta∣tation, and wilt serve God with reverence and godly fear, Heb. 12.28. thou mayest also lay hold on the priviledge and consolation, and come boldly unto the throne of grace, that thou mayest obtain what mercy thou standst in need of, Heb. 4.16. Thus(e) 1.31 Luther (as Vitus Theodorus testi∣fieth) used to pray to God, [with as great reverence as be∣came a finfull creature speaking to the holy Lord; and yet with such hope, confidence and boldness as if he had been speaking to a father and intimat friend.] But, ah! how should not only formal Professors, but the Saints also and children of God, be humbled for their careless and irreve∣rent carriage in Gods worship and service; many a time might the Lord say, even to his precious ones, [is this the reve∣rence ye owe to your Maker? is this the worship ye allow me? durst ye deal so with the ruler, though a poor creature like your self? would not such irreverence in his presence, be thought unseeemly and intolerable, yea, and justly censurable? And yet, your heart is not smitten for the affront ye offer to me, but rather thinks, that by such service, an obligation is put upon me, and that ye have causs to complain if I refuse or delay to answer such formal and lazy prayers. O! repent of this your rashness and deadness in my Worship and Or∣dinances, and for your dis-respect and contempt of me, lest I deal with you according to your folly.]

3. We must pray in humility: as we must have high and re∣verential thoughts of God,* 1.32 So we must have low and humble

thoughts of our selves; pride is detestable in all, but intole∣rable in beggars; thou comest to ask an alms from God, let the frame of thy heart and thy carriage be suitable unto thy trade and employment: if thou draw nigh in thy pride, thou mayest fear an answer in wrath. But, the heavens may be astonished, and the earth blush, at the popish arrogancy; God for bid (saith(f) 1.33 Tapperus) that the Saints should expect heaven, as beggars do an alms; it is more glorious for them to receive it as a triumphant garland, due to them for their sweating and labouring; and (saith(g) 1.34 Bellarmine) it is more honourable to enjoy by purchase and merit, then by a free donation. I am ashamed to relate such a blasphemous dream, as(h) 1.35 one of their own number (to wit Durand) calls it, and if we might stay to debate the mater with these unreasonable men, his reason is very considerable: For, (saith he) [if God of his free grace inable us to pray or perform any other duty, we are so far from obliging God thereby, that thus we become the more adebted to him for this goodness; how absurd is it to think, that, by a free gift, the giver must be obliged to give more?] And, saith(i) 1.36 another [if ye would not lose the favour of God, ye must not once mention your own merits.] Yea, Suarez and Bellarmine, the two great Champions of the Roman Church, after all their boasting, are forced in the issue to yeeld, (contrary to the whole scope of their dispute and arguments) that though this money be current, yet it is not safe to bring it to the market; but, (saith(k) 1.37 Bellarmine) it is best and most sure to put all our con∣fidence

solely in the mercy of God: For, (saith(l) 1.38 Swarez) there is great hazard of being puft up, and being deceived with the opinion of our own merits, and therefore seldom or never should our confidence in prayer arise from our merits; for, albeit our works do condignly deserve a reward, yet we ask it not under that consideration, but as a free gift. Thus we see how the popish Doctors would learn us in prayer to complement with God; as if the buyer did say to the seller, [albeit I give you as much money as your commodity is worth, yet I will take it as a gift and thank you for it.] We will not now digress to a dispute, expecting that a discovery of such abominable doctrine will be a sufficient confutation of it to every sober man; what need such rich men ask and pray, having money enough wherewith they may buy? the Lord is engaged to resist such proud ones, Jam. 4.6. 1 Pet. 5.5. He who hath respect to the lowly will look to such at a dist∣ance, he will disdain to behold such objects but with contempt, Psa. 138.6. so much of pride as is in the heart, there is so much atheisme and rebellion against God. [If then (saith(m) 1.39 one) thou wouldst be precious in the eyes of God, be low in thine own; the more thou abasest thy self, the more thou wilt be esteemed by him.] And [although (as(n) 1.40 Pope Gregory said) it be more difficult to deny our selves, then to forsake our possessions, yet, unless we come from self, we cannot go to God.] Self-denial and humility is as phy∣sick to the stomach, it purgeth out ill humours which unfit and indispose it for its meat; it emptieth the heart, and re∣moveth the distempers of pride, ambition and self-conceit,

which so(o) 1.41 surfeits the soul, that it can receive nothing without prejudice and hurt; only the humble are fit to re∣ceive, improve, and give God the honour of his mercies; and the Lord will not suffer such poor ones to go away from his door without an alms, he will not send such hungry ones empty away, but will fill them with good things, Psa. 34.6. Luk 1.53.

This humility that is so necessary in the supplicants of heaven, consisteth especially in, and is made up of, these in∣gredients. 1. In having low thoughts of our selves, and confessing, with(p) 1.42 Abraham, that we are but dust and ashes, and with(q) 1.43 Jacob, that we are not worthy of the least of all the mercies the Lord hath shewed unto us; as knowing, that any difference (as to the better) which is be∣tween us and the vilest wretch on earth, proceedeth from the free bounty and dispensation of God, 1 Cor. 4.7. Ah! what are we? and what have we which we have not receiv∣ed? What reason have we then to boast, and be pust up as if all were our own and we had received nothing? as if a debitor would brag and glory, that he had taken on great sums, and was much in debt. 2. In having low thoughts of our selves and best performances; as knowing, that there is no worth or excellency in these, as they flow from us: but on the contrary, much weakness and manifold imperfections; So that the holy Lord might justly(r) 1.44 cast upon our faces the dung of our best sacrifices: even then when the King hath brought us in to his chambers, and when with greatest freedom and devotion we are pouring out our heart to him, we have reason, with the spouse, to say, look not upon me be∣cause I am black, Cant. 1.4.6. And, 3. in being thus(s) 1.45 ashamed to lift up our face to the Lord, and saying, with the(t) 1.46 Prodigal, I am not worthy to be called thy son, and, with the(u) 1.47 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 considerati∣on 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, blush∣ing 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) 1.48 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 perempto∣ry 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 its 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 over∣throw of other sins, yea, and(y) 1.49 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) 1.50 man long since com∣plained) 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;* 1.51 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. false∣hood

(a) 1.52 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 ma∣ner 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) 1.53 Ephraim-like, is a silly dove without heart, they offer the calves of the lips, but yet (as one speaketh)(c) 1.54 mentem imprecatam gerunt, if any beast offered up by Pagans to their idols, was found to want the heart (as it is(d) 1.55 said to have hapned in the case of Julius Cesar, a little before the conspiracy against him, and of Pertinax that same day he died) this was judg∣ed ominous and prodigious for that person for whom it was sacrificed. This, I grant, was somewhat extraordinary in nature, but it was superstitious in these Pagans from thence to divine what such a dispensation did portend; but we may safely say, that a heartless spiritual sacrifice is a bad omen for the Priest, and though it be too usual and ordinary, yet it never wants a sad effect.

This godly sincerity, that is so necessary to the acceptance of prayer, extends, not only to the act and desire therein expressed, but also to the principle and fountain, the end, inten∣tion and motives; I grant that the sincerity of the heart abso∣lutely, and as to our Christian profession, our covenant and engagement to the Lord, must be presupposed, as pertaining to the previous qualifications mentioned, chap. 1. But by prayer∣sincerity here required, is held forth several fruits, flowing from that principle relatively to this duty, and which must appear in the practice of it; and therefore this sincerity is distinguished from that, as the effect from the cause; and we may in the general describe it, as implying, 1. knowledge

and understanding (which excludeth the popish babling in an unknown language) 2. attention, and taking heed what we utter before the Lord (of which we have spoken under ano∣ther head, but) 3. and more directly, it importeth serious∣ness and reality in our desires, so that if the Lord did ask whe∣ther we did cordially wish to be heard, we might reply, Lord thou knowest we durst not mock thy majesty, by presenting a petition which the heart did not(e) 1.56 indite and subscribe. Yet, 4. and most properly, this truth and sincerity importeth a sweet harmony and conformity; 1. between our expressions and desires, our heart and our mouth; 2. between our will and our judgment, our inclination and conscience; when we not only judge such a thing to be desirable, but do really desire it; and, 3. between our promises and purposes, our profes∣sion and practice, our engagements and endeavours; so that the heart and all that is(f) 1.57 within us do accordingly joyn in the work. And thus, if in our prayers, 1. we profess our love to God, and respect to his commandments; there must be this affection of love and reverence towards him in the heart; 2. if we ask our encrease of grace, and the assistance of the Spirit for the subduing of our lusts and corruptions; we must desire to be more holy, and must be willing to part with the right hand and right eye, our darling and bosome-corrupti∣ons; 3. If we renew our covenant with God, or if we take on new bonds, in reference to some particular service or duty, we must be cordial in that engagement; yea, though we did not (with Jacob, Gen. 28.30.) make any express covenant or promise in prayer, yet the duty it self is a great bond and engagement to walk circumspectly, least if we return to any sinfull way, the Lord hide his face, ond withhold an answer of peace, Ps. 85.8. Ps. 66.18 4. When we confess our sins, we must not lessen the matter, and extenuate the offence, we must not hide and keep up any of our wayes, as being unwilling he should be privy unto, or acquainted with, the vileness of our way, and the naughtiness of our heart.(g) 1.58 If we cover our transgressions, as Adam, and hide any iniquity in our bosome, do we not say the Lord shall not see nor find this out?

O! but if the heart be not sincere and upright, there will be no truth and reality in our work no stability nor equality in our course; a double minded man is unstable in all his wayes, Jam. 1.8. and they who are not sincere in their work, will not be sincere in their words. These who are not sincere in their walk, neither will they be sincere in their speech. If the life, course and conversation, be not straight, neither will there be truth and uprightness in our prayers and supplications; and those who are not sincere in their carriage towards men, neither will they be honest in their trading with God; their(h) 1.59 money will be counterfeit, their ends, carnal and selfish, and the whole bargain and transaction deceitfull and unsure; cursed is he that doth the work of the Lord deceitfully, Jer. 48.10. Wo to him, who cometh before the Lord with a ly(i) 1.60 in his right hand, who dare not only lie unto men, but also(k) 1.61 unto the holy Ghost; this sowr(l) 1.62 leaven of hypocrisie will(m) 1.63 leaven the whole lump; and though it seem pleasant to the stomach, yet will prove bitter in the belly. The joy of the hypocrite is but for a moment, Job, 20.14, 5. He worketh a deceitfull work, which at length will prove a snare to catch his own feet.

You will say, doth not flesh and sense often contradict the sanctified desires of honest supplicants? do not they often find a(n) 1.64 law in their members warring against the law of their mind? will not their lusts and corruptions, not yet totally sub∣dued, alwayes protest and dissent from every holy motion and desire? Ans. Its a sign of sincerity to be sensible of, and to complain and bewail thy hypocrisie, and if it be thy burden, and thou desirest to be eased of it, if thou do not hide it, but lay it out before the Lord, thou mayest expect his help against it, and that in the mean time it shall not frustrate thy prayers, and hinder their success. And what matter of lamentation hath it been to the Saints, that they have found such unwil∣lingness to have their darling sins totally subdued, and that they have not only been so unready to rise, but so loath to be brought to the highest pitch of a holy conversation, and that with their professions, desires and prayers, there hath been so much of this leaven mingled? and the more honest and

tender the heart is, it will be the more sensible of this evil; hence, that holy Martyr, Mr. Bradford, subscribed some of his letters from prison, thus(o) 1.65 John Bradford, a very painted hypocrit.

5. We must pray with importunity, fervency and zeal; it is not every prayer, no not of the righteous, but his effect∣nal fervent prayer, that prevaileth, Jam. 5.16. It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a well wrought prayer, (as some render it) in(p) 1.66 which, all our strength and utmost diligence and fervency is imployed. Or, as others, a prayer possessed (but not with an evil spirit, such as they, who in the Gospel are called(q) 1.67 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, were vexed with) Or, rather (as Dr. Ham∣mond) an inspired prayer, breathed into us by the holy Ghost, and in which there is a sweet concurrence of the heavenly influence and of our own activity. Every measure of affecti∣on is not suitable for this great work, but the zeal, strength and vigor of the heart must be here employed; there must be much heat in the pot before the water boyl:(r) 1.68 zeal in the heart (if we look to the original of the word) is the boyling of the affections, it importeth the highest measure of fervour and intention; and all is too little in this solemn performance. Prayer should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it should be extend∣ed, not only to a length, in respect of frequency and conti∣nuance, (as the word in our translation is expounded, Act. 12.5.) but also as to the affection, it should be intense and stretched out as on the tenners; and thus some ancient Li∣turgies (as(s) 1.69 Dr. Hammond witnesseth) are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because of their vehement, fervent and importunat form of supplication. The holy man David did stretch out his soul so far till he strained it, according to his complaint, Psa. 119.20. My soul breaketh for longing. And, Psa. 69.3. he draws up the strings so high till three of them become for a while useless, and must be laid by; his soul was so earnest and fervent, so active and quick in its motion, that not only, 1. his throat, and, 2. his eyes began to fail, but, 3. his heart also, became weary, and was scarce able to hold up any longer. But, ah! our bow is not able to discharge the arrow, not because it is become feeble, through too much bending, but

because it is not bent enough; our affections are so languid and remiss, because the heart is not drawn up far enough off the world and towards God; and because they are so weak and faint, therefore they are easily broken off and inter∣rupted by Sathan or our lusts. But, O! if there were this ho∣ly zeal and enlargment in our affections, what a notable guard and preservative would that be against wandring thoughts; when the honey is boyling in the pot, it is out of the reach of flees, they dare not touch it; and so long as that holy heat and zeal is maintained in the heart, it is secured from these suggestions which otherwayes might divert and interrupt it. And albeit Sathan notwithstanding would still assault, yet his temptations would be but as a little water cast upon a great fire, which though it might cause a hissing for a time, yet would serve to cause it burn more clearly and hotly thereaf∣ter; but for want of this holy fire, our sacrifices lye cold on the Altar, and the(t) 1.70 fowls may come and make a prey of them. The Lord hath made us(u) 1.71 Priests, but where is the fire to burn our sacrifices? his Servants and Ministers should, like the Angels, be a flaming fire, Psa. 104.4. His Ministers in heaven are(x) 1.72 Seraphims, Isa. 6.6. they(y) 1.73 burn with love to God, and so dare not sin against him, nor do his work negligently. Hence Aquinas inferreth, that the Angels which fell were not called Seraphims; but whatever ground there be for such an inference, yet, certainly this fire of zeal and love to God is a strong guard against sin, and a sharp spur to duty, which must, by little and little, be first worn out of the heart before we become grossly negligent and careless of Gods worship. Hence(z) 1.74 Austins four de∣grees of decay; at first (saith he) when there is zeal in the heart men pray fervently; 2. afterward more remissly and luk-warmly, and then, 3. coldly and negligently; and, 4. at length the work ceaseth and is left off. O! if we were more carefull to keep in this heat, with what success might we pray? An importunat supplicant will not take, and he shall not get,

a repulse; if God, 1. delay, he will (with that widow, Luk. 18.4.) renew his request, though an answer come not at first, he will not faint, but will once and again re-iterat his com∣plaint; nay, 2. though the Lord threaten and seem to de∣ny, yet he will follow and pursue his suit, Judg. 10.13.15. Mark 7.27, 28. Nay, 3. though he intreat and request, yea and seem to command the supplicant to be gone, and trouble him no more, yet Moses and Jacob will not let him alone, Exod. 32.10, 11. Gen. 32.26. As there is a holy and commendable(a) 1.75 violence, So also impudence; the(b) 1.76 word, Luk 11.8. rendred importunity, properly signifieth impu∣dence and shamelessness; an impudent beggar will not be put off, neither will he hold his peace till he get an alms; and the Lord will nor complain, he alloweth, yea and commendeth this holy kind of impudence in his supplicants, that they will give him no rest till they get an answer, Isa. 62.6, 7. And was it not a shameless and unmannerly earnestness in the paralitick man, who finding no other way to come to Christ but by untyling a part of the roof, would adventure upon that course, though thus Christs sermon must be for a while interrupted, and some tumult and confusion in the house, if not fear, lest some part of the tyling should fall upon them; yet, Christ was not offended, but commendeth his faith, and gives him more then he did ask, Luk 5.20.24. And then for time, ye cannot be unmannerly, ye may come at mid-night, early in the morning and when ye will, ye shall be welcom, the door shall be opened unto you, and ye shall get an answer, Luk 11.5. Psal. 63.1. and as no threatning, in∣treaty or seeming command will scar an honest supplicant from the throne; So neither, 4. will contumelies and re∣proaches; thus the Syrophenician woman, though disgraced and called a dog, yet will not fly from her Master, but will cast her self down under his table, and look up to him for some crumbs, Mark 7.28. and thus turn her reproach into a plea and prevailing argument. And the reason of all this is, not only, 1. because the Lord requireth it; the best of the flock must be sacrificed to the great King, Mael. 1.14. Nor yet, 2. is it only because of the great violence and importunity

that Sathan and our lusts do use against us, either to interrupt our prayers or contract them; but also, 3. because (as a re∣verend(c) 1.77 Divine speaketh) there is in the Saints a holy kind of desperatness, not like that unbelieving and wicked despair that was in Judas, which drove him away from God and from the means; but this desperation (that we may keep that word which usually is taken in an ill sense) is both the fore-runner and companion of faith, it animats our love to God and his Son Jesus Christ, and quickens our diligence in the use of the means, and it floweth from conviction and sense of our sin and misery, and the extremity we are in, till we say hold on the remedy which must be sought to by prayer as a special mean. Hence, while there is any fear up∣on the soul, the sinner, though a believer, will pray desperatly. What though he must meet with devils and men in the way, he will venture? he is desperate, he fears nothing; he must kill sin or be killed; he must pray and prevail, or he must go to hell. Hence floweth his impatience, violence and im∣pudence: when a mans life is at the stake, ye need not bid him run; and whoever meet him by the way, they must not call him unmannerly, though he stay not upon salutations, ceremonies and formalities. O! if we knew our hazard and saw the extremity we are in, could we be so careless and negligent, and would we offer up such cold and faint desires to God? Who can enough admire the desperat folly of sin∣ners for want of this holy desperation? Do you think (saith a holy(d) 1.78 man) that Jonah in the whales belly, Da∣niel among the Lyons, or the thief on the Cross, prayed thus? And yet, the(e) 1.79 outward danger in which those supplicants were then, was nothing in respect of the everlasting wrath of God, which not only those have reason to deprecat who are under terrors, but they also who have the surest evidence of Gods love; for they as well as others have deserved his wrath: and they who stand must pray that they may not fall, they must rejoyce with trembling, and fear the Lord and his goodness.

But, ah! that bodily hazard and fear of the skin, should make men so earnest and resolute, yea, and so desperate as

to venture, whatever difficulties be in the way; there can be none so great that they will not encounter with, yea, the greatest coward will become stout, and will fear nothing, if he must kill or be killed; if extremity once make a man despe∣rate, with what(f) 1.80 courage, what care, what unwearied strength, activity and diligence will he use the means of self-preservation? and yet, 1. he runs as uncertain, and at a meer possibility and may be; 2. for a perishing trifle, which is as nothing, in respect of life eternal, and the incorrup∣tible crown which God will certainly give to all them who thus run the Christian race. But ah! we little mind, either the importance and great consequence of the work, or yet the honour of our Master; Pagans will rise up in judgment against us, who do express more reverence and zeal in their devotion to their idols, then we in the worship of the true and living God. When the Pagan-priest went to sacrifice, one went be∣fore with a rod in his hand, and either he or the priest did stir up and arrest the attention of the people, by this memento and alarme, hoc(g) 1.81 age (and the Grecian priests, their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is thought to have been used for the same purpose) this do, mind the present work, and lay all other business aside when ye are employed in Gods service: Ah! did the Pythagori∣ans say(h) 1.82 will ye worship the immortal God, in transitu, in the by, and passing, and while ye are going about another errand? And what preparation before, what attention seriousness and fervency in the service of God, did the Pagan King(i) 1.83 Numa require and prescribe; so that heathnish Rome in this, had the advantage of the now apostat and popish Rome; their Pagan king complained though the work was* 1.84

done, yet if it was not performed with that reverence, atten∣tion and devotion, yea, and preparation which was due to the immortal God; but the Pope cryeth up the work done, and will have it to be meritorious and satisfactory however it be done, though perfunctoriously and superficially, with∣out knowledge, attention, &c. And O! if many careless and formal Protestants were not liable to the like challenge; yea, alas! the Saints themselves too often so pray, as if they intended to provoke the Lord not to give what they so cold∣ly ask; for, qui frigide rogat docet negare, he who remisly, and as it were, with much indifferency petitioneth, doth say that he is not very desirous to have, and that it were to little purpose to give him what he thus asketh. Ah! that we should be so careless in the worship of our God, while poor Pagans were so zealous and serious in their devotion to Idols. Ah! shall Baals priests(k) 1.85 tear and cut themselves with knives and lancets till the blood gush out, and all (as is thought) to stir up their affection, and to make them call on him more zealously and fervently (however they lookt upon that as acceptable service to their idol) and shall we think it enough, if we but put(l) 1.86 to our fingers to the work, and perform it never so negligently, and will not be at the expen∣ces of some few tears or affectionat desires? we will not be at so much pains as to(m) 1.87 stir up our selves to call upon, and to take hold of the Lord, how then shall we suffer any thing for him, or in his service? While Alexander was offering in∣cense to his God, a coal fell on the young mans hand who held the golden censer, but he considering the sacred action in which he was employed, would rather suffer the burning and extremity of pain till the service was ended, then in the least once stir, or move his arm, and thus interrupt that holy (as he imagined) performance; and yet the least of Sathans fiery darts, the least worldly trifle and sensual thought, will quick∣ly and easily divert us, and turn away the heart while it is sacrificing to him, who only should be served and worshiped. The Pagan(n) 1.88 Emperour L. Aurelius Verus his motto, was, nil obiter; Nothing must be done remisly, negligently, and, as it were, in the by. Far rather should this be the

motto of every true Israelite in the matters of God; other things, to him ought to be (in a comparative sense handled in the(o) 1.89 passing, using the world as if he used it not; for here is not our home and rest, but our trade and great business is with God, and for a kingdom rhat is worthy of our chief care and diligence: If(p) 1.90 we seek it, obiter, and as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we undervalue it and lose our labour: but alas! as that Emperour did not answer his symbol (being wholly(q) 1.91 addict∣ed to effeminatness, luxury and pleasure) so neither do many Christians, their engagements and profession; and titular Saints, who have no more but the outward badge and the meer name of Christianity, employ all their strength, dili∣gence and seriousness about the perishing trifles in the world, and seek after heaven only in the by, using the ordinances of life as if they used them not; their hearts not being towards them, they go about them in a dead lazy way, without acti∣vity and life; they see not their danger and misery, and hence not being affected with it, they act not as if they were in any strait and extremity; they pray not against sin, as knowing that either they must mortifie it here, or else it will kill and destroy them for ever; they pray not for pardon, as knowing they must have it, or else go to hell, and there be tormented with the devils for ever and ever. There is no remedy till once we be brought to this extremity, and accordingly act as becometh those who are in such danger and hazard.

We will not now stay to press this necessary point, but remitting you to those practical(r) 1.92 Divines who have at length insisted on it; only let me add a word by way of cau∣tion; mistake not, and beware least thou call thy lust, zeal; and thy impatience▪ this holy fervency and importunity: If we spend our affections upon earthly things, they are mispent and misplaced, Col. 3.2. Ah! shall our love, our zeal and strength be laid out upon such trash? shall the marrow and activity of our most precious things, be thus debased? Cor∣ruptio optimi pessima. We have many experiences in nature,(s) 1.93 shewing the corruption of the best things to be accompa∣nied with loathsom and noxious consequents; and shall not the abuse (which is the corruption) of spiritual things, have

very sad and dolefull consequents to the soul? It is(t) 1.94 reported of witches, that they say the Lords prayer back∣wards; this is one of the ordinances of hell, whereby Sathan doth engage these wretches to him; and shall this course be followed by any, who hath not renounced his part in Christ? now as for order of words and place, that is not material, the Lord hath not bound and stinted us that way (yea, even their daily bread is put before remission of sins) but he hath fixed an order as to our estimation, affection and diligence, and thus Gods kingdom must be sought before our daily bread; nay, comparatively, and in respect of that, this must not be sought; our labour must be no labour, and our love, hatred, Mat. 6.33. Joh, 6.27. Luk. 14.26. And thus too many pray backwards, they prefer earth to heaven, the crea∣ture to God, the body to the soul, and their daily bread to Gods kingdom. Ah! that so many should walk after Sathans rule, and thus carry his mark on their forehead: O! but honest supplicants, though they will be very zealous for the Lord, and impatient when he is dishonoured; yet with what moderation and submission will they ask these outward things? and how patiently will they bear the loss of such trifles? and they will be more anxious and solicitous con∣cerning their duty to ask, and in every thing to make their requests known to God, then concerning the success, as to the having and receiving these things, Phil. 4.6. You will say, should we not then pray importunatly for temporal mer∣cies? Ans. 1. Importunity and fervency is required in every prayer thou offerest up to God, thou must alwayes offer up the best of the flock to the great King; cold luke-warm affe∣ctions in the worship of God is loathsome and unacceptable; we must seek the Lord with the whole heart, else we will not find; if prayer be not fervent, it availeth nothing, Jam. 5.16. But take heed where thou placest thy zeal and fervency; when ye seek the world, let heaven be your mark, and when ye desire the creature, let the glory of the giver be your end. Though thou must not spend thy zeal upon perishing things, yet thou mayest earnestly seek the sanctified use of them, and the blessing either with, or without them, and that the Lord,

either in giving, or withholding of them, would mind his own glory and our souls good; and the more direct tendency any of these things seem to have to these ends, we may be the more earnest in our desiring and praying for it. 1 And then, 2. our desire to have fellowship with God in that ordinance, of prayer, and our love towards him and delight in him, may be very fervent and intense, though our errand and business (or rather the special occasion that gave the invitation) be not very considerable, and though we do not passionatly and in∣ordinatly covet what we ask, as to the thing it self: The(u) 1.95 fire may burn, and the heart be hot within, while the bel∣lows which did blow that fire, and the occasion and first rise of that meditation, did come from some outward comfort and accomodation apprehended to be suitable and convenient, or some strait affliction or bodily rod, as being bitter and unplea∣sant to sense and the outward man. And so much now con∣cerning importunity, as it importeth zeal and fervency, but as it doth include frequency and constancy, it will fall in under the seventh Particular, viz. perseverance.

6. We must(x) 1.96 watch in prayer, Colos. 4.2. Its not enough to watch unto(y) 1.97 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) prayer, and for that very(z) 1.98 end, that we may be fit to pray; but we must also watch while we are employed in the work, for even then we are ready to fall a sleep: and unless drousiness be prevented by watchfulness, while we are speaking to God, it will be as needfull to awake us, as it was the(a) 1.99 Prophet when the Angel was speaking to him; and therefore we must watch, 1. over the senses and outward man, for often theeves break in by that back door, and steal away the heart from the duty. 2. We must watch over our thoughts and affections, which are ready to fall a gadding though the door be shut; and not only must we thus watch at the beginning, but all(b) 1.100 alongst the duty; the soul may set out vigorously, and with full sail, and yet quickly meet with a contrary blast which may make us turn our course: If we do but a little slack our hand in watching, what foolish and impertinent, what sensual and wicked, yea, and atheistical thoughts may on a sudden break in? what strong lusts and(c) 1.101 carnal affections may begin to

stir, and what irreverent and unseemly words may we utter before the Lord? how necessary then must it be for us to keep a watch; and considering how weak, lazy and short sighted our best watch-men are, and how strong, subtile and vigilant the enemy is, and that he hath the advantage to have already a party within doors; what need have we to employ and begg the Kings guard, which is alwayes at hand, and to say, with the, Psalmist, while he(d) 1.102 was busie at prayer, Set a watch, O Lord, before my mouth, and suffer no wicked thought and inclination to arise in my heart? Ps. 141.3, 4. When none sitteth upon the watch-tower, or when the watch-man is blind or a sleep, how easily may the enemy sur∣prize us? O! but when the Lord seeth us standing with our weapons in our hand, and looking well about us, he pittieth us, and though the enemy may approach, yet he will not suffer him to prevail; a watching eye will look up, and bring supply from heaven.

7. Its not enough to present our requests once, or twice with great seriousness, and then to recoyl; but we must con∣tinue instant in prayer, watching thereunto with all perseve∣rance. We must pray alwayes, and never faint: knowing that though an answer tarry, yet it will surely come, that it is for an appointed time, but at length it will not fail, except we faint, Rom. 12.12. Eph. 6.18. Luk. 18.1.Hab. 2.3. Gal. 6.9. Though there be an interruption, and prayer may give place to the performance of other duties, yet there must not be a cessation, Act. 12.5. We must not(e) 1.103 make an end of praying, till the end of our prayer, 1 Thes. 5.17. As he who goeth to law, doth alwayes follow his suit, though he doth not evermore speak, or think of it, he never giveth over, but waiteth all opportunities for promoving his cause; so though the Saints be not alwayes employed in prayer, yet they wait, and at every season renew their requests, resolving never to weary nor give over till the Lord hear and answer them; and either grant their desire, or declare his purpose as to the particular, by removing the occasion, and altering the subject and matter of their petition, as often it may fall out as to temporals. If the child die, David must no longer pray

for its recovery, and if we have holden out in prayer till the Lord thus declare his mind, either by giving or with-hold∣ing the particular, we need not doubt of the success of our prayers, and of a compensation in better things, when what we ask is not given, see Sect. 2. and, Part 4. Ch. 1.

Thus then to persevere in prayer is nothing else but to continue instant in it, (as we have it expressed, Rom. 12.12.) and to attend the work with activity, diligence and might; the word there signifieth not only continuance, in regard of time, (saith Mr.(f) 1.104 Leigh) but also instancy and impor∣tunity. Of this last we have already spoken, and shall now especially consider that constancy and continuance that is thereby held forth, yet alwayes supposing the other as ne∣cessarily included. When we begin to faint we leave off to pray, a lifeless, heartless prayer being no prayer in Gods ac∣count; honest supplicants should rather double their dili∣gence and put to more strength, as those who lift a weight, when it is not moved, and doth not yield at the first essay, they fall a work more vigorously the next time; and beggars, when they meet with no answer, will cry and knock more loudly. So, &c.

As to the other importance of the word, that we may now mainly press that; 1. What a priviledge is it that we may come to the King and present our supplications to him as often as we will? Yea, 2. that we are not only allowed and permitted, but also commanded. And, 3. that we are commended for not giving God rest till he hear and answer? and it is held forth as a mark of fincerity thus to persevere. And, 4 a character of an hypocrit that he will not hold out, Job 27.10. and to restrain prayer and cast off fear, are made(g) 1.105 companions, and, as it were, reciprocal adjuncts, Job. 15.4. And as faith is the mother of prayer, so infidelity and distrust must beget this fainting and drive us from Gods door, and make us say, (with him, 2 King. 6.33.) What should I wait for the Lord any longer? We first say, his(h) 1.106 promise faileth, and then we weary in pleading it, and at length cast it aside as the Bond of a bankrupt debtor. 5. God is ho∣noured by our(i) 1.107 following hard after him, when he seemeth

to hide his face and turn away our prayers, yea, and to pursue us (as he did(k) 1.108 Job) with his tempests, and multiplie our wounds; when we will still wait upon him, though we meet with many repulses and discouragments. 6. Perseve∣rance wants not its reward; not only shall our desire at length be granted, but a recompense shall be made for the delay; the answer shall be more full, and with an over-plus of additio∣nal comforts, and the mercy shall be more sweet, stable and firm; and as it will be more prized, So usually it is better improven, received more thankfully and cheerfully, and used more holily and cautelously: and as more of God is seen, more of his love, faithfulness and tender care in thus giving, So what is thus gotten after many prayers, much pains, wait∣ing and dependance, will be the more carefully laid out for his honour; and if God should declare his purpose, not to give the particular, a soul that hath not fainted under delayes, will bear a denial the more patiently and submissively, and can acquiesce in the good will of his Father as being best for him; and thus can praise him for with holding or(l) 1.109 re∣moving, as well as for giving, such things. 7. The sad and bitter effects and dangerous consequences that may attend our fainting and giving over, may provoke us to continue in∣stant in prayer; What folly is it, because the mercy cometh not in thy time, to run away from it that it may never come? perhaps it is prepared, yea on the way and not far off, and wilt thou indispose and make thy self unfit to receive, and thus in∣tercept it by the way, or shut the door that it may not get entrance? Nay, if thus thou restrain prayer, and cast thy duty behind thy back, and forsake Gods work and service, [the Master(m) 1.110 may send thee to school with a rod at thy back, the Lord may send out a storm to bring back his fugi∣tive Jonah's, and thou mayest fear lest thy omission be puni∣shed with desertion, and Gods leaving thee to fall into some sin of commission; he that leaves a duty may fear to be left to commit a crime.] 8. Consider who thou art, what is thy condition and what thy trade; and thou wilt say, good reason the poor beggar should wait till an alms come, that he should not limit and set a time when he must be answered, or else he

will be gone: And ah! hath not the Lord for a long time stretched forth his hand towards us, and waited upon us; he hath long knocked at shut doors, and yet to this day he standeth and hath not given over, and shall we at the first run away from his door, because it is not opened to us, &c. We might have spoken to these and such like motives at greater length, had not such an able Pen pressed that point so fully; to wit, the judicious Mr. Gurnal, Spir. Arm. part. 3. pag. 614. &c. But it would be here observed, that it is one thing to weary in prayer, and another to weary of prayer; the Saints too often (through the weakness and debility of grace, and the renewed assaults of Sathan and their lusts) may faint and weary in prayer, when yet they do not weary of their duty, and desire not to be fred of that yoke: they love their Master, and like his work, even while they are sweating at it, and fainting under it; as a Trades-man may love his work and employment, albeit through weakness of body and some distemper, he be not able to follow it as formerly; and it will be his affliction that he is not able to go about it as he would, and thus he is not weary of his trade, but of his sickness and weakness; thus the godly are rather weary of their deadness, indisposition and unfitness to pray, then of prayer it self, and not because it is their duty to pray, but because they cannot pray better; and thus they take pains to get that in∣disposition removed, that they may pray more instantly and affectionatly; and if it be thus with thee, the Lord will not account his work to be interrupted, by such a diversion, thou mayest be said to pray with perseverance, notwithstanding of such fainting fits and involuntary distempers. I deny not, that Sathan and our lusts, may labour to beget prejudices in the heart against the duty it self, and may so far prevail as to divide the heart, and occasion a confusion, not unlike that which was in that assembly, Act. 19.32. The regenerate part still pleading, at least not disowning, but still maintain∣ing some secret love to, and longing after a communion with God, and the old man not only protesting against, but labour∣ing with might to silence conscience, and to bind the new man, and draw or drive him aside; but yet still it is with the

true Israelite, as it was with Paul, Rom. 7.21, 22.23, 25. When evil is thus present, there is a secret willingness to do good, and a delighting in the worship of God; even when the flesh serves the law of sin, yet the regenerat mind doth still own God, his work and service: And though for a while, and as to some particular sute, through the violence of cor∣ruption and temptations, there may be an interruption of, and cessation from prayer, yet grace at length prevaileth, and the new man must not die in that swoun and fit, he must recover and go about his business, and do his first work (and the first word the child speaketh, after that deliquium is over, must be Abba Father) because the Physitian never leaveth him, but holds him continually by the right hand, Ps. 73.23. Ps. 17.5. But yet in the mean time the Lord may hide his face, and not only frown, and shake over him the rod, but also chastise him and withhold mercies formerly askt, and, as it were, grant∣ed; a sealed petition may be recalled upon the supplicants miscarriage.

Let us close, with the judicious(n) 1.111 Austin his pathetick persuasive to persevere in prayer without fainting, notwith∣standing what seeming discouragments may interveen, from

Luk. 11.5. &c. and, Luk. 18.1. &c. If the unjust Judge, to whom it was a burden to be intreated, was at length over∣come with the widows importunity, how shall he not hear who inviteth us to ask, and delighteth in our importunity, and who is grieved and displeased when we ly by and forbear? he delayeth to give, not out of unwillingness, but that we may ask more instantly and fervently, and may be the better prepared to receive, and thankfully prize his bounty, that the mercy may be the more sweet and welcom, and that we may learn to wait and not make hast, &c.

Sect. 2. Of faith in prayer. What it importeth, by what means it may be encreased, and how it may be known?

Jam. 1.6, 7. Let him ask in faith, nothing wavering for he that wavereth, is like, &c. Let not that man think, that he shall receive any thing of the Lord.

THough the Lord Jesus be the Christians all, Colos. 3.11. and all our graces, qualifications and most specious performances be nothing; not the least part of our money and treasure, they cannot make us happy, nor purchase the least pearl of the crown: yet as they are employed to attend the great King, and to do his work; and as they may be in∣strumental for our good and happiness, to bring to us from the rich treasure, and to receive from thence a supply of all our wants; thus faith hath the precedency; and comparing it with the rest of our graces, we may (apply the words of Lemuels mother, Prov. 31.29. spoken of the vertuous woman there described; and) say, though other graces have done great things, yet faith excelleth them all. It is the Christians 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is the great wheel of the soul, and the first spring of all its gracious motions. And though love, because of its perpetuity, be called greater, 1 Cor. 13.13. yet thus it is(a) 1.112 less, it being, as it were, the daughter and hand-maid of faith, Gal. 5.6. 1 Thes. 1.3. we will not enumerat the several effects and properties of this cardinal ver∣tue

and grace; but by faith we are(b) 1.113 justified and have peace with God, by faith we are(c) 1.114 sanctified, and the heart(d) 1.115 purified, and obtain this priviledge and(e) 1.116 power to become the sons of God; it is the great mover and agent, the root and foundation of our(f) 1.117 sanctification, and of every good work; by faith we live and act; by it we are(h) 1.118 strong and(i) 1.119 stand fast, and through it, by the power of God, we are(k) 1.120 kept unto salvation and eternal life: Faith is our(l) 1.121 shield and sword also; it serveth for defence and offence, with it we fight, and by it are enabled to quench all the fiery darts of the devil; it is our(m) 1.122 victory over hell and the world, and our protection and safeguard against Sathan and all his temptations. It is our(n) 1.123 panacaea and soveraign Catholicon; its a general remedy and cure of all(o) 1.124 soul-trouble, anxiety, care and fear, and the fountain of(p) 1.125 peace and tranquility of mind; yea, and of(q) 1.126 rejoy∣cing with joy unspeakable and full of glory. O! but with∣out faith their is no safety, nor any ground of solid peace? our(r) 1.127 state is wretched and miserable, and our work and service unprofitable; for without faith it is impossible to please God, and what is not of faith is sin. And not only all our(s) 1.128 creature enjoyments are defiled, and can do us no good; but also the(t) 1.129 Word of life and Gospel of peace, yea, and the purchase of(u) 1.130 Christ, his blood and sufferings and the rich and infinite bowels of Gods mercy, will profit us nothing. Had not then the Apostle reason to exhort us, above all to take the shield of faith? Eph. 6.16. all the rest of our armour being (in a manner) useless and unprofitable without it, which is, as the hand of the new man, without which he can neither fight nor work, and without which, he can neither ask, receive, nor return; he can neither pray to, wait upon, nor praise God acceptably. Prayer (saith a judicious(x) 1.131 Divine) is the bow, the promise is the arrow, and faith the hand which draws the bow, and sends the arrow with the hearts message to heaven. Both bow and arrow are to no purpose without the strength of the hand, and nei∣ther the promise nor prayer, without faith, avails the Christi∣an any thing. As the(y) 1.132 Israelites could not enter Canaan

so neither our prayers enter heaven because of unbelief. O! but the(z) 1.133 prayer of faith will not be shut out, it will not go away and return empty; it will not take, and it shall not get a nay and repulse: it availeth much (saith (a) the Apostle) but how much,* 1.134 O man of God? that he doth not express, because it was beyond expression, if particulars must be named; but in the general, all things (saith our blessed Lord) are possible to him that beleeveth, Mark, 9.23. and unto the beleeving soul (he saith) be it unto thee even as thou wilt, Mat. 15.28. and, Mat. 17.20. If ye have faith, nothing shall be impossible unto you. and Mat. 21.21, 22. If ye have faith, and doubt not, if ye shall say, it shall be done; and all things whatsoever ye shall ask in prayer, beleeving, ye shall receive. See also, Mark, 11.24. Heb. 11.33. &c. And so much of the excellency, necessity and use of faith.

But you will say. what is it to pray in faith? and what faith is that, without which, we need not think to obtain any thing of the Lord? Jam. 1.6, 7. Ans. Albeit faith be so necessary to the acceptable performance of every duty, that without it, its impossible to please God, Heb. 11.6. yet in a special manner it is required in prayer. Hence, an accep∣table prayer, is called the(b) 1.135 prayer of faith. It is not so much the prayer of the man, as of his faith, it is the great agent and(c) 1.136 efficient, and to it the work should be ascribed; and as faith, is thus, in a special manner here necessary, so some peculiar act of faith must be exercised and put forth in this solemn performance, from which it getteth a proper name, and maketh, as it were, a distinct and special kind of faith, and so, as prayer (because of its special relation unto, and dependance upon faith) is called the prayer of faith. So this faith, because of its connexion with, and relation unto prayer, may be called the faith of prayer. But ah! how often is this necessary qualification wanting? hence we ask and receive not; and no wonder though faithless prayers be un∣successefull and fruitless; but since too many are ignorant and do not know what it doth import, and so cannot discern why their prayers are so often abortive, and become as a miscarry∣ing womb, we shall offer some conclusions, partly negative,

partly affirmative, for discovering what it is to pray in faith, and what that faith doth import, which is so necessary to the prevalency of prayer.

Concl. 1. It is not faith of science (that for distinctions sake we may so speak) whereby we know what God hath revealed in his Word concerning his nature and attributes, and concerning our duty and that worship we owe to him, and how it ought to be performed; for many in hell to day, know more of this, then while they were on earth, and yet they dare not look up to God, nor pray to him, Luk. 16.23, 27. &c.

Concl. 2. Neither is it faith of credence and assent, where∣by we not only know, but also beleeve, and give credit to the Word of God, as being true and worthy of all acceptation; for thus the devils beleeve, they know that the Word of God is surer then heaven and earth, these being only founded upon a word of command, which the Lord may alter and remove at his pleasure, but the Word is grounded upon Gods truth and fidelity, which is a foundation that cannot be shaken; and therefore his Word must be infallible and immutable, it will stand and abide for ever, Isa. 40.8. Therefore the devils tremble (as knowing their prison doors shall never be opened, nor the golden Scepter held forth to them) Jam. 2.19.

Concl. 3, Neither is it faith of external profession, where∣by we are received to the visible Church, and are enrolled amongst the number of beleevers, for albeit at the first preach∣ing of the Gospel of Christ (when the great controversie was, whether the Son of Mary, was the Son of God, and the promised Messiah) by faith and beleeving frequently, was held forth an acknowledging, and profession, that he was the Saviour of the world, and that he was able to do what he would, yet that was not sufficient for the acceptance of their persons or prayers, Mat. 7.21, 22. But there being then so many dangers, difficulties and discouragments lying in the way, it may be supposed that then there were fewer hypocrits, and that then it was more rare to profess and own Christ and his interest, without true love to him, zeal to his glory, then now, in these places, where we may safely and without hazard profess the Gospel; yea, where without shame, if

not also trouble and hazard, we cannot reject and dis-own it; and therefore beleevers and professors were then more reciprocal and convertible terms; and thus might then the better be used indifferently.

Concl. 4. Neither is it faith of an immediat dependance upon God, as the fountain and author of our life and being, and of all our comforts and enjoyments; for this may be the fruit of natural reason and meer morality, and may be in a Socrates or Plato, and such as know nothing of Christ, in whose name we must ask, and in whom faith must be acted, if we would prevail, Joh. 14.13, 14.

Concl. 5. Neither is it justifying faith, whereby we rest upon Christ his merit and satisfaction, and plead his name in prayer; for though this be necessary, yea, and the main ground of the success of our prayers, yet it is not that faith from which our prayers are denominat; and hath for its object not any person or incomplex thing, but our prayers and their success; as shall appear in the positive conclusions.

Concl. 6. Neither is it faith of assurance, and perswasion, whereby we know that our names are written in the book of life; for though this assurance be a sweet effect and fruit of justifying faith; yet, 1. it is not constant and perpetual; and what shall the(d) 1.137 children of light do, when they walk in darkness, and have not the light of assurance, if they may not stay upon God, and call on his name? and then, 2. this assurance hath for its object our state and condition, and what shall be our portion for ever, but the faith concerning which we enquire, is conversant about our desires and petitions, and their success and prevalency; unto which, we deny not this assurance, where it is, to be a good help and encouragment: a sight of our adoption is a good evidence of audience, such as know, that God spared not his own Son, but delivered him to death for them, may confidently beleeve and expect, that he will withhold and deny them no good thing they shall ask of him, Rom. 8.32.

Concl. 7. Neither is it faith of evidence, as to the warrant, goodness and lawfulness of our desires and requests; for albe∣it it be necessary that thus we know, that they are agreable to

the will of God (for what is not thus of faith is sin, Rom. 14.23.) yet thy petitions may, as to their object and matter. be lawfull and according to the will of God, and yet thy prayer may be an abomination to him, and thou a faithless and graceless one.

Concl. 8. But it is faith of audience, whereby we be∣leeve, and rest upon God for a return and answer to our prayers.(f) 1.138 I do not deny, that this faith doth suppose, yea, 01 and some one way or other include all the fore-menti∣oned (e) particulars; 1. that we know God; 2. that we be∣leeve and assent to his Word astrue; 3. that we own and profess the truth; 4. that we depend upon him; 5. that we beleeve in Christ, and ask in his name; 6. that we know the rule, and ask what is agreable to his will; and, 7. it would very much contribute to the faith here re∣quired, if we were fully assured of our adoption and recon∣ciliation with God, through Jesus Christ (but of this last we shall speak at greater length in the cases, Part. 3.) and therefore we do not condemn those practical Divines, who in opening up this qualification of prayer, have(f) 1.139 in∣sisted on some of these particulars, we have only named as pre-requisits; for although we conceive the proper and direct importance of that faith which is required in prayer, to be relative to the return and answer of prayer; yet we acknowledge, that the return and answer of our prayers, doth mainly and principally depend upon that which those eminent Divines have mainly insisted upon: but that not be∣ing

(as we, with(g) 1.140 Calvin, Pareus and other judicious Di∣vines do think) the thing purposely and directly held forth by the Apostle, Jam. 1.6. And in other Scriptures, where faith is required as a condition and qualification of a prevailing prayer, we thought fit, supposing what hath been spoken to this case by these practical Divines, to add some few things for clea∣ring what hath been but only hinted at by judicious Exposi∣tors, and for vindicating those Scriptures that speak to this point, and that thus we may learn our duty, and might know how to frame our prayers in reference to the present case.

And, 1. We might here alledge the suffrage of orthodox Divines, who have maintained against Papists, that we may, and ought be certain of the success of our prayers; yea, Mr. Cal vin calls the opinion of the Roman Church, concerning the un∣certainty of the success of prayer, impium dogma, a wicked te¦net, and in opposition thereto layeth down this as a principle, that our prayers do only then prevail, when we are confident of

their success. And Dr.(h) 1.141 Fulk, for confutation of the Rhemists glosse of Jam. 1.6. citeth and approveth Oecu∣menius his Commentary on the words, which is this; If he hath faith let him ask, but if he doubt, let him not a••k: for be shall not receive who distrusteth that he shall receive. Yea, and for preventing prejudices against this truth we now as∣sert, we might cite the adversaries themselves, some of the most(i) 1.142 learned amongst them, yea even there where they have condemned it as a Calvinian error.

And now, for confirmation of this most sweet and com∣fortable point, we shall first speak to it in the general; and then, 2. bring some few conclusions for obviating objections, and for a more full discovery of the truth; 3. since Sathan, our lusts and carnal sense will still be ready to quarrel, dispute and depone against, and improve every occasion for overturning this our confidence, we shall bring some supports for uphold∣ing 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 appro∣priat 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, up∣on good ground with the judicious(k) 1.143 Calvin, extend the reward here mentioned to the success and answer of our prayers, and the faith here required to the confident expecta∣tion 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, i•• 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) 1.144 confessing, that an explicit faith of God, as remunerat••r, is absolutely necessary. And saith(m) 1.145 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) where∣by 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 neces∣sary for(n) 1.146 receiving power to work, why should it not al∣so 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 supplica∣tions. Hence, our blessed Lord extendeth this condition to all cases and to all prayers, whatever be their object; What∣soever ye shall ask in prayer believing, and if ye doubt not, ye shall receive, Mat. 21.21, 22. What things soever ye de∣sire when ye pray, believe that ye(o) 1.147 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 dispensa∣tion 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) 1.148 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 there∣fore, &c.

4. None will be so absurd as to deny, that we should be∣lieve 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 con∣firmation; yet, for strengthning our weak faith, the promise of audience is (as a learned(q) 1.149 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) 1.150 turn away our prayers?

5. That faith that is required in prayer is opposed to doubt∣ing, not concerning Gods word and power, but concerning his purpose and will to grant our desires, and concerning the success of our prayers, Jam. 1.6, 7. 1 Timoth. 2.8.

You will say, the object of that doubting and wavering that is forbidden in prayer, is the promise of God; thus Abraham is commended for not staggering at the promise through unbelief, Rom. 4.20. Ans. Faith and doubting must be relative to one and the same object, otherwise there would not be an opposition; and therefore, since faith must lay hold on a promise, so doubting doth counter-act our faith and assault the promise. But, the question is, what is that promise which is the object of that faith that is required in prayer, and so of that doubting that is condemned in, and may frustrate our prayers? And I should think, that there were little ground to move such a question; 1. because all the promises being an intimation and declaration of God's purpose, to give to us such and such mercies, we cannot doubt of our receiving, but we must also doubt of the promise that intimateth Gods purpose to give: For, as in other cases, so also in this, giving and receiving are cor-relatives, and the one must suppose and infer the other. But, 2. albeit faith in prayer doth lay hold on the promises, as relative to us, yet it doth not rest there, but the most proper and formal object of that faith, which is required as a special condition of prayer, is the promise made to praeyer concerning its suc∣cess and audience; and therefore, that doubting which it ex∣cludeth, must be the doubting of the prevalency of prayer, and not concerning the truth of the promise in a general and ab∣stract maner: it is the doubting of the event and of Gods work, rather then of his word; and albeit the one (as hath

been observed) may, by just and necessary consequence, be collected from the other, yet the supplicant may make an ab∣straction, and labour to divert the dispute from the truth un∣to the sense or meaning and conditions of the promise, where, though he may allow to himself a greater liberty, yet in the issue and upon the mater, these doubtings, concerning the meaning of the promise, do resolve in doubting concerning its truth: But, that the doubting which faith doth exclude importeth both the one and the other, but especially the latter, is evident from those places already cited, in which this faith is required; Whatsoever ye shall ask, believing, ye shall re∣ceive, &c. Mat. 21.22. Mark 11.24. &c. O! thou of little faith, wherefore didst thou doubt? and fear lest thou should sink? wherefor didst thou doubt of the event, and whether I would hold thee up or not? Mat. 14 30, 31. But, why should we stay to collect from Scripture, that which is so clearly determined in it, 1 Joh. 5.14, 15. And this is the confidence (and what is that faith and confidence, O beloved disciple, that is the great question concerning which we would be resolved?) that we have in him, that if we ask any thing according to his(s) 1.151 will, he heareth us; and if we know (and so believe without doubting and wavering) that he heareth us, whatsoever we ask we know that we have the petitions we desired of him. Let us then, saith Mr.(t) 1.152 Calvin, remember that the invocation of God is the chief trial of our faith, and that God is not invocated aright or in faith, unless we be certainly perswaded, that our prayers shall not be in vain nor want a return.

But, you will say, what ground have we to expect that God will answer our desires and give the particular we ask? For, 1. the experience of all Saints, yea, of such as were dearest to God, doth appear and plead against this confidence; How earnestly did Moses pray that he might go to Canaan, and David for his child, Samuel for Saul, and Paul that the thorn in the flesh, the messenger of Sathan, might de∣part? &c and yet they were not heard, as to what they desired and petitioned. And, 2. this confidence seemeth to be very unreasonable and unwarrantable; for, faith can

go no further then the promise, but we have no promise inti∣mating Gods purpose particularly, and peremptorily to give us such and such mercies; especially those outward and bo∣dily things which are of themselves indifferent, and may prove (and often have been) rather hinderances then helps, in reference to the great end; these things are only promised conditionally and relatively when they will be good for us, and will prove means for promoting of Gods glory in our salvation; and therefore, since we cannot determine when these things will prove good to us and when hurtfull, neither can we determine when they are, or are not included in the promise, and so we cannot in faith plead such promises, nor(u) 1.153 peremptorily expect their accomplishment. Ans. As no act must be extended beyond its object, So neither faith beyond the promise; it must be our fancy, and not divine faith, which anchoreth not upon the word of God: and therefore, carnal men, who build their faith upon another foundation, are like to these fools who built an house upon the sand, Mat. 7.26. If thou believe, shew thy warrant, otherwise thou mayest believe what thou wilt: But, when the storm ariseth and beateth upon that house, it will fall; and such a faith, like the hypocrits hope, must perish, and at length thou, like to them, Isa. 20.5. shall be ashamed of thy expectation. But, for the further clearing the point in hand, and for obviating what hath been objected, let us add some few Conclusions.

Concl. 9. That faith that is required in prayer may per∣swade and assure the supplicant, that his prayer, concerning things(x) 1.154 absolutely and intrinsecally good, (and so pe∣remptorily and universally promised) shall be heard, and the very particular shall be given in kind.

Concl. 10. Albeit the Lord will certainly give what he hath thus promised and seeth to be so good and necessary for us, yet he hath not limited himself, as to the circumstances, 1. of time when; 2. of the means by which; 3. or of the maner how; neither, 4. as to such a measure and degree of the thing here in this life; nor, 5. to evidence these spiritual things to our sense, feeling and discerning: and therefore we

must patiently wait untill, by the event, (or by what other mean he pleaseth) he reveal to us his purpose, as to these particulars; especially considering, that albeit in this case there may be a delay and suspension, yet there shall be no de∣nial nor final frustration, see Part 1. Ch. 7. Sect. 2.

Concl. 11. Faith may perswade the soul, that temporal and outward things which we stand in need of, and which may be usefull for us, shall never be askt in vain; faith can assure thee that it is the language of cursed Atheists to say, with these miscreants, Job 21.15. Mal. 3.14. It is in vain to serve the Lord; and what profit should we have to pray unto him? &c. Faith never wanteth an object wherewith it may close in seeking Gods face; he that cometh unto him, whatever be the errand and particular, shall not be sent away empty: for, he is a rewarder of all that come unto him; as hath in the general been shown, Concl. 8.

What (you will say) can be the object of faith in such a case? We cannot know what God will do, whether he will give or with-hold the particular, and therefore we must doubt and waver concerning the success and answer of such prayers. Ans. Albeit we be not obliged, and have no warrand to put out an act of faith, as to the Lords giving the particular we prayed for; yet, we may, and are obliged to believe, that our labour shall not be lost, and that our prayers shall not be fruitless and successless.

You will say, if we obtain not what we desired, what good can be expected upon our praying? Ans. In these few particu∣lars, 1. It is a mercy to be found faithfull in doing our duty;(y) 1.155 blessed is that servant whom his Lord, when he cometh, shall find so imployed. You will say, what? thus seeking his daily bread, many will then be found busie at that trade. Nay, but whatever be the occasion and particular, such as will then be found conversing with God, shall abide with him for ever. It is true, many seek, but from the wrong hand; there be but few that look up to God: but, to ask in obedience to that command, Phil. 4.6. and that we may approve our selves to God in the discharge of our duty, is not the course and custom of the world. 2. If thy bodily appetite be not

satisfied, yet by prayer the desire of the soul may be enlarged, and thou mayest be fitted for receiving more grace and strength for subduing thy lusts: and are spiritual mercies and the good of the soul not worthy to be taken notice of? shall our labour be accounted lost when we get gold in stead of brass, and when we enjoy a nearer and more intimat fellowship with God, albeit we get no new portion of trifling vanities? Many Papists, when their interest is not touched nor concer∣ned, prove better Casuists then carnal Protestants: we(z) 1.156 heard from Thomas, Alensis and Swarez, what ends we should(a) 1.157 propound in prayer, and that among other things that should draw us to the throne, that sweetness and delight which may be had in a communion with God, should be one, and certainly not the least; now he that obtaineth one of his ends, especially if that be better nor what he hath not yet obtained, cannot be judged to have laboured in vain: if then the Lord hath smiled upon thee, and lifted up the light of his countenance when thou came before him, wilt thou think thy travel lost? If an earthly King would thus entertain and feast, with royal dainties, a mean supplicant, would he not prize that favour and honour more then if his petty suit had been granted? and hath the great(b) 1.158 King taken thee in to the banqueting house and spread the banner of love over thee, and wilt thou complain because some trifle is with∣held? Ah! be ashamed of thy base ingratitude and bruitish sensuality: but yet, the great Mountebank, Cardinal Bellar∣mine, that famous Patron of formality and lip-devotion, hath, in a good mode, proven a better Divine then any of his fellows, and doth more fully(c) 1.159 enumerat the fruits of prayer then any of these we have named; and by way of preface he showeth from Chrysostom, that prayer is the(d) 1.160 instrument of instruments, whereby without doubt we may obtain all things whatsoever we stand in need of, either for life(e) 1.161 or godliness. And then he cometh to particulars, which have place when the desired mercy is not obtained; as, 1. Prayer enlightneth the mind, there is light in Gods countenance, none can frequently converse with him and continue in dark∣ness and ignorance; and this knowledge is not empty and

speculative, but practical and influential; such must taste and see that God is gracious. 2. Prayer strengtheneth our faith, hope and expectation; familiarity with beget confidence. 3. It doth enlarge and capacitat the soul for receiving more, and a greater measure of the best things; it will leave a hea∣venly impression behind, which is a fit disposition for hea∣venly blessings. 4. Prayer will encrease our humility and god∣ly fear (then certainly it must banish all opinion of merit, and so must overturn that which Bellarmine calls one of the principal and chief ends of prayer) but let us further observe the reason he annexeth, and we may consider-with what conscience or candor Papists do oppose the truth. For (saith he) we must know we are beggars, and therefore must carry in all humility when we approach before God. 5. It will beget in us a contempt of earthly things, for he that is often in heaven, cannot but look down upon all things under the Sun, and be sensible of their vanity. 6. (As we heard from Suarez) it begetteth and bringeth with it admirable sweet∣ness and delight, while in that ordinance we taste and see the goodness of the Lord. And, 7. it bringeth great honour and dignity to the soul. O! what honour is it to converse with a King? but how much more to have continual access to the King of kings? And thus we may see what good may be gotten, and how great and excellent things may be obtained by prayer, though the particular be not granted. But, 3. as prayer hath thus something in hand, and meat, as it were, in the mouth, so it is a seed, which though it seem for a time to lie dead in the ground, yet it will revive, and ere it be long we shall reap in joy; in the day of general retribution, when it shall be(f) 1.162 rendred to every man according to his deeds, all our prayers shall get a second hearing, and new reward; and the King will then say (as he in the case of(g) 1.163 Morde∣cay) what honour and dignity hath been done to those mine honest subjects, who would not joyn with rebels, nor con∣ceal the conspiracy of false friends, what have those favourits of heaven, who have lyen so long at the gate, and have wait∣ed for an answer to their many prayers and supplications (though in the mean time some crums have been let fall to

them, yet) what have they gotten answerable to the large and full promises I have made unto them, and to their expe∣ctation from such a great and bountifull Lord and Master? and then they shall receive what they can desire and more; that is the great day of audience, when all our tears and prayers and complaints shall be brought to remembrance. And thus, though we got nothing in hand, yet we might say, with him, Isa. 49.4 Surely my judgment is with the Lord, and my(h) 1.164 reward with my God. And we may, with them, 1 Cor. 15.58. know that our labour is not in vain in the Lord. And though we had no cause to complain, albeit we were thus put to wait all this short day of our life, and till the evening, when the Master will call all the labourers in his vineyard, and give to every man his penny, and will make a recompence for all the delayes and disappointments his honest supplicants did meet with here in this their pilgrimage, since none will have cause to grudge and murmure then, or to say that he hath received too little, or waited too long. Yet, 4. our kind Master will not put us off to so long a day, though, as to the crown and great inheritance, we must patiently wait, and be expectants till then, yet in the mean time he will give something in hand, he will give so much as may encourage us to follow our duty without fainting, and which may be esteemed a present answer and return to our prayers. And that it must be so, may appear, 1. because he hath appoint∣ed prayer to be a mean for obtaining the blessing, not in a general way, for thus every duty may be called a mean for obtaining the great end, and a step forward in the way to happiness, but prayer is appointed as a special mean, in refe∣rence to such a particular end, viz. for obtaining such a par∣ticular suit, and to have such and such desires satisfied; and thus there are special promises made to prayer, in reference to this particular end, which no other duty can lay claim to; the Lord hath not only promised to reward our prayers as other good works, but the hath specified a particular reward, and hath promised to give whatsoever, and whensoever we shall ask; and therefore there must be some particular answer and return made to every prayer we offer up to God. Otherwise,

2. It must be granted, that we might in our several straits and difficulties, as well go about any other duty as prayer, at least whensoever (and that falls out very often) the particular we ask is not given: and thus, in such a case, prayer will be no more sutable and pertinent to the afflicted, then any other Christian exercise. And, 3. prayer could bring no ease nor relief to perplexed and disconsolated souls, and the Apostles inference, Phil. 4.6, 7. must be groundless and unwarrant∣able; for if no good, in reference to our present exigence and difficulty, may be expected from prayer, how can peace, quietness and contentment follow thereupon? prayer must open some door of hope, and must bring some olive leaf in its mouth, else the waters would not be abated, nor the storm calmed.

You will say, what is that answer which we may alwayes, and in every case confidently and infallibly expect? For answer to this (which we suppose to be the main difficulty) we offer this twelfth Concl.* 1.165 Albeit we have no ground to imagine, that God will alwayes given the very particular we ask, yet faith can assure the soul, that God will do that which is best for us in the present business and particular exigence; albeit the cap∣tive may not peremtorily conclude, that upon his praying he shall be set at liberty, nor the sick, that he shall be restored to health, yet the may, and should believe that God will do what is best for them, and is most for his own glory; albeit the cannot determine, whether liberty or captivity, sickness or health, be best for them in such a case, and such a time (all∣though their natural appetite and sensitive desire, did close with a sutable object, and made choice of what seemed fittest and most convenient for it) yet they may be perswaded, that as the omniscient and wise God knoweth what is best for them, so as a loving Father, he will do what is best to them; and that though they, relying upon his wisdom do mistake, and with submission do desire and ask a serpent, supposing it to be convenient food, yet he will not give it, nor satisfie their foolish desires, but he will do what is better, he will sanctifie the tryal, and thereby promove their everlasting happiness; if he let the burthen ly on, he will strengthen our shoulders

to bear: and say to us, as he did to Paul, my grace shall be sufficient for you, 2 Cor. 12.9. Hence may arise, that peace promised to every sincere supplicant, Phil. 4.7. For having thus commended our case to God, we may securely rest upon his care and providence, who knoweth how to do us good by such a dispensation, and who would not thus put us to the trial, unless he minded thereby to procure our profit and advantage.

And that the Lord doth thus answer every prayer put up to him in truth, viz. either giving the mercy in kind, and the very particular that was askt, or else giving what was better, and that not only, 1. by withholding what would hurt, which though it may seem to be a meer negative, yet should be acknowledge to be no small part of the return and answer of prayer, and a fruit of the fatherly care and watchfull pro∣vidence of our kind Lord towards us, in thus fulfilling his(i) 1.166 promise to suffer no evil to come near us. For it is (as(k) 1.167 Augustin observeth) no small temptation to have our desires and requests to become contrary to our cause, and obstruct••ve of our good and interest. Hence, it must be no small mer∣cy to get that snare broken, and when the Lord doth frustrat such desires, though offered up prayer-wayes, he doth an∣swer that part of our prayer, lead us not into temptation, but deliver us from evil, Mat. 6.13. And it were good, that we did more mind that part of our copy and pattern, and that when we pray, we did (as that Ancient adviceth) ask that God would not grant what we ask a miss; but not only doth the Lord thus answer, by not giving those serpents we desire; but also, 2. by giving us a heart to welcome the dispensati∣on, and grace to improve the trial aright, he would not suf∣fer us to be cast into the furnace, if he purposed not thereby to purge away some dross from us; but now, for clearing the point, we shall not multiply arguments, but that the Lord must thus answer all our prayers, may appear, 1. from the universality of the promise, which excludeth no(l) 1.168 object, no case, nor condition in which we may be cast, no time, nor place, nor whatsoever other circumstance, but (as we heard) extendeth unto, and comprehendeth all things

whatsoever we shall ask, Mark, 11.24. 1 Joh. 5.15. and 3.22. Joh. 14.13. &c. And therefore there can be no case, nor combination of circumstances, that can frustrate our pray∣ers of a gracious return and answer: otherwise the promise of audience must be too large, and so must fail of its accom∣plishment. 2. We may argue from the extent and utility of prayer, it is usefull at all times, and for every thing, hence its prescribed as a soveraign antidote against every evil, and all our fears, Phil. 4.6. But if only then it were heard and answer∣ed, when we get the particular in kind, how often would it be useless and to no purpose? 3. I would ask what diffe∣rence there would be between the trials and crosses of the godly and the wicked, if to the one they were not sanctified by prayer, and not to the other, because he restraineth pray∣er? What is said of the creatures, 1 Tim. 4.5. may be appli∣ed as well to every dispensation of providence, it cannot be sanctified to us but by prayer; and if we ask the blessing, we may as confidently expect it in such a case (though never so cross and contrary to our selfish inclination) as while we use the creatures with much contentment and satisfaction. And we may upon good ground say, we know that such a dispensa∣tion is good for us, and that we had been at a loss, if we had wanted it: and hence will flow, not only patience and sub∣mission, but also rejoycing and thankfulness; thus David, by way of congratulation and praise to God, could say, it is good for me that I have been afflicted, Ps, 119.71. thus also Paul could rejoyce, whether Christ was preacht out of contention and in pretence only (which in it self was a sad affliction and tryal to the zealous Apostle) or in truth and sin∣cerity, as knowing that by the Philippians prayers (and none will imagine that he excluded his own, though not needfull to be mentioned, while he was speaking to them) that should turn to his salvation, Phil. 1.18, 19. Hence also the Psal∣mist might conclude, that he was afflicted in(m) 1.169 faithfulness, Ps. 119.75. and therefore his afflictions must be the fruit and accomplishment of the promises he had pleaded in prayer, and so must have been sent by way of return to his prayers. 4. we might argue from the sense and meaning of our prayers,

when regular (of which we only speak) which must not be absolute and peremptory as to the particular, but conditional and dis-junctive [Lord give us such a supposed mercy if it be good for us, but otherwise we do not desire it, and will not have it.] Or thus [Lord give us what we ask, or what thou knowest will be better for us.] As hath been shown, Part, 1. chap. 7. sect. 1. And thus our faith may keep a conformity and correspondence with our prayers,(n) 1.170 and we may confident∣ly expect that God will answer them, and grant our desires; that he will either give the particular in kind (if good and convenient for us) or else what is better and more fit for us at at such a season. 5. Let us ponder that conclusion, which the Apostle draweth from what he had said concerning pray∣er, Rom. 8.28. We know that all things work together for good to them that love God. It may be this or that particular, may seem to do thee no good; but take all collectively and joyntly together, and if your eyes be opened, you will see them mutually conspire for your good. If we look upon the prescription of a Physitian, we may there see several ingredi∣ents, which singly and by themselves, would rather hurt then profit the patient; but if we take in the correctives, and more narrowly observe the composition: we will be forced to commend the art and knowledge of the Phy∣sitian, and to confess that all together do joyntly concur, and contribute for the patients health. So, &c.

Hence it must necessarily follow, that whether God give or withhold the particular, he doth what is for our good, and what is most fit and convenient for us: if all things must work together for our God, then certainly the several answers and returns to our prayers; and this we may (as well as these Romans did) know, and should believe. 6. Those Scrip∣tures, which hold out Gods purpose to withhold no good thing from his upright supplicants, as, Ps. 84.11. Ps. 34.10. &c. as they do show, that when the particular askt, is withheld, it is not good for us, hic & 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 protestati∣on, 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 faci∣et. And will not our kind Father answer the expectation and confidence of those who trust in him? Mr.(o) 1.171 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 depen∣dance upon his upon his truth and goodness, for a seasonable perfor∣mance 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) 1.172 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 accomplish••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 affli∣ctive 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) 1.173 Patient should complain, and say, why is such a bitter ingredient put in∣to 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 in∣deed to obtain what maketh for our life and happiness. If we(r) 1.174 had many of our desires (saith a late(s) 1.175 Divine) we had been undone. But our kind Father will not put a cup of poy¦son in our hand, though we much long for it. And it is no wonder, while we thus live by sense, and judge by that crook∣ed

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 plai∣ster, untill the sore be cured, nor to prescribe cordials, untill ill humors be purged out. And were our eyes(t) 1.176 anointed with Christs eye-salve, that we might see our state and con∣dition, 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 undone us.

And now, I would ask at carnal hearts, who undervalue this heavenly and soul-enriching exercise, being ready to say, if I might have my desire satisfied, none should pray more frequently then I? but I see little good that may be expected thereby, no income, nor advantage; since they who are most employed in that work, have as many wants and trials as other folk; I see no good they get by all their prayers; why should I loss my pains? Ah! Atheist, dost thou not know, that a little which a righteous man hath, is better then all the riches and great revenue of the wicked, Ps. 37.16. Prov. 15.16. Prov. 16.8. Whatever the righteous hath, be it litlte, be it much, it is a blessing and mercy indeed. Nay, his wants and crosses become blessings unto him, they are medicines prescribed by the great Physitian for the health of the soul, and preservatives to keep us from infection, while we live in a contagious world; but on the other hand, all that the wicked have, their choycest blessings are (according to that threatning, Mal. 2.2.)(u) 1.177 cursed; they are snares and

thorns to prick them, and will prove as coals heaped on their head, to encrease their misery and torment for ever; and their present rods and sufferings, are an earnest and prelude, the first fruits and beginning of their eternal wo and punishment: The godly and the wicked, while under one and the(x) 1.178 same outward rod, and in the same furnace, find it not to be the same to both; the furnace that purgeth the dross from the gold, doth by little and little consume the tinn; the godly are gold, and are more refined by trials; but that fire, in which the wicked are now cast, doth drie up their marrow and fat, till at length it consume them by a never ending con∣sumption.

But while thou sayest thou wouldst ask; if thou thought'st thou wouldst obtain; dost thou think that thou art a loser by any limitation or qualification of the promise of audience, unless thou be an Epicure,(y) 1.179 and mindest no more but the satisfying of thy beastly and sensual appetite? Ah! is not the promise, while thus limited to thy eternal happiness and spiritual good, more (z) sweet and full, then if it want∣ed such a proviso? What? wouldst thou have God to joyn and comply with thy foolish and hurtfull desires, and to give thee, upon thy asking, a serpent to sting thee to death, and a delicious potion full of deadly poyson, because perhaps it is pleasant to thy taste? whether is it better for a Pupil to be guided by a wise Governour, then to be left to his own choyce, and to follow his youthfull and unadvised courses? albeit the discreet Governour will curb and hold him in, and often withhold what he craveth, yet its for his good that he thus dealeth with him; if the inconsiderat youth might have his will, he would quickly lavish and spend his large patrimo∣ny, and with the Prodigal, bring himself into great extremi∣ty: And our kind Lord dealeth with us as pupils and chil∣dren, this is the time of our under-age, and if now we had our wills, we would undo our selves: Adam was more knowing and wise then we, who yet being left to the counsel of his own will, did prove a prodigal, and quickly spent one of the largest patrimonies that ever did fall unto any meer man. Is it not then for our good, that the Lord himself

will be our Tutor and Governour, and will give us what is good for us, but will not satisfie our(z) 1.180 hurtful and sensual desires?

But you will say, albeit from what hath been said, I be now convinced, that the Lord often (yea, even then while he withholdeth the particular that was askt) doth that which is best, by way of return to the prayers of his honest suppli∣cants; and though I would fain beleeve, that the Lord doth alwayes thus hear and answer our prayers, because the Scrip∣tures seem to hold out this point most frequently and very convincingly, yet there be some cases, in which the Lord doth not satisfie and fulfill the desires of his children, which can∣not fall under the exception of non expediency, hurt and evil; particularly these three 1. when we pray against our sins and corruptions, and that we may not be led into tempta∣tion; 2. when we pray for spiritual mercies to others; that the Lord would open their eyes and change their hearts, and bring them out of the snare in which they are caught; 3. when we pray for outward and publick mercies to the Church and people of God; what evil can there be in those petiti∣ons, that the Lord should not alwayes hear and answer them? In answer to this question, we shall first speak to the first case by it self, because it is concerning a personal mercy to the supplicant himself; then in the second place, we shall speak to the other two joyntly, because they are concerning mer∣cies askt for others; and, thirdly, we shall obviat objecti∣ons.

To the first, we answe, 1. albeit it be our indispensible duty to subdue and mortifie sin, so that we should alwayes be opposing and fighting against our lusts, and resisting temp∣tations, yet the Lord may have his holy and wise ends, why he will suffer us for a while to wrestle, before he give the victory, or remove the temptation; and though the mortifi∣cation of sin, and the removing of temptations be absolutely good and alwayes; yet in the issue it may be comparatively(a) 1.181

better for us to fight a while, if in the mean time he furnish us with necessaries for the war, and say unto us (as he did to him, 2 Cor. 12.9.) my grace is sufficient for you.

Hence, 2. The question is not, whether it be better for us to have, or to want the desired mercy, but whether our time of receiving, or Gods time be best; though there may be a delay for a season, yet not a denial or final frustration; such warriours shall at length carry the day, and triumph over their lusts, the devil and the world, Rom. 8.37. and 16.20. &c. God knoweth how to time our mercies a right, as what, so when to give; and should we not allow to his wis∣dom the liberty to choose the fittest time?

You will say, O, but delayes break the heart! and God looks on while Sathan buffets his poor servants. Ans. But do not imagine, or say, that God looks on as a meer specta∣tor, he is a faithfull second; nay, he is more, he is our help, strength, safguard and shield, Ps. 84.11. Ps. 62.2, 6. Ps. 125.2. &c. The Lord fighteth for us, and enableth us to fight, and he guards and defends us from Sathans fiery darts, that they may not hurt us; and if at any time they pierce, and draw blood, yet they shall not kill, nor give a deadly wound, but shall, through the wisdom and care of our heavenly Physitian, rather prove healthfull and(b) 1.182 medi∣cinal, these shall, like the Spear of Jasons enemy, open an in∣veterat imposthume, which otherwise could hardly have been cured. I do not say, that it is good to sin, or to yield to any temptation, yet such is the power and wisdom of the great Physitian, and such is his care of his honest supplicants, that he can make poysonable darts become healing medicines to them, and make those open a vein, out of which shall run no blood, but only venom and hurtfull humors; the Lord

can make our fall to alarm and awaken us, and a mean, through his blessing, to walk more humbly and circumspect∣ly hereafter; and he can thereby empty the heart of much pride, self-confidence, security, &c. Hence,(c) 1.183 Austins audeo dicere, &c. I dare (saith that eminent Doctor) affirm, that it may be profitable for the proud to fall into some gross and manifest sin, whereby they may fall out of love with, and may learn to loath themselves, &c. Nay, the same(d) 1.184 Austin, Anselm,(e) 1.185 Thomas and other Divines, do not doubt to assert, that the sins of the Saints are not excluded from these all things which are said to work together for their good, Rom. 8.28.

And thus the present case doth no wayes militat against the former Conclusion, for, 1. at length the Lord will give the particular in kind which was askt; and, 2. for the delay he maketh a compensation, and doth us good in the mean while, and maketh that delay contribute for the encrease of grace, and our eternal comfort.

2. As for the other two cases, concerning mercies askt for others, it is the opinion of a reverend(f) 1.186 Divine, that we can have no ground of assurance to speed for others, unless they be in the state of grace, and have all those conditions and qualifications which are required to a persons being accep∣table to God; and thus he will have that text, Jam. 5.15. to require faith in the sick, as well as in those who must pray for him; and it may suffice (saith(g) 1.187 he) that in relation to others, we have, 1. a precept and command to pray for them; and, 2. any hope or possibility of the thing, as Joels,

(h) 1.188 who knoweth? Amos, his it may be and Jonahs (or rather the people of Nineveh their) who can tell? And, 3. that however it be, it will be to our good. And as to them, that, 4. we have a conditional assurance, that if they have the requisits and conditons sutable to the promises, they shall have the benefit of those our prayers that are grounded on them; and thus it will behove us to look more at our duty, then any infallible certainty of the particular issue to them; and to be more pressing in our desires, then peremptory in our resolves. Thus (saith he) I give my judgment and grounds for it, under submission, the case being not much handled by any that I meet with. Ans. Albeit upon the mater the difference will not be found to be so very considerable, yet there be several expressions, and some few particulars here, to which we cannot subscribe; and, 1. as to the opinion it self, I find it to be of a much older date; the ancient(i) 1.189 Austin did own it; and the great(k) 1.190 Schoolman with, and from him, did plead for it many hundred years since, making that one of the conditions of an effectual and prevailing pray∣er, that it be put up for the supplicant himself, and not for others. But, 2. that the Lord hath not left us without a promise, wherewith our faith may close, while we pray for others, may appear from Part, 1. Chap. 7. Sect. 1. where we shew, that the promise and command go hand in hand; and that they are like veins and arteries in the body of man; and therefore as we have a command for our warrant to pray for others, we must also have a promise for our encourage∣ment.

Hence, in that perfect pattern of prayer, as we are taught to pray for others whatsoever we should ask for our selves, giue us (not me only) for give us, and lead us not, &c. So to pray in faith, and in testimony as of our desire, so of our(l) 1.191 assurance to be heard to say Amen, Mat. 6.13. But, 2. the Lord hath not left us thus to collect a promise, either from the commands, or from that pattern and example, or from a word, which though it doth emphatically express it to the more learned, yet not so clearly, as that others might see or be persuaded hereof; but we have express pro∣mises; 1. indefinite; 2. universal; and, 3. particular, to assure us that our prayers for others shall be heard; 1. in∣definite, ask and ye shall receive, Mat. 7.7. Job. 16.24. 2. universall whatsoever ye shall ask shall be given, and nothing witheld, Joh. 16.23. Joh. 14.13, 14. The pro∣mise hath no limitation, it is as full and comprehensive as if all particulars had been named and expressed; and therefore should we devise restrictions and exceptions of our own, and without warrant say, that these large promises must be limit∣ed to personal mercies, which concern the supplicant? 3. particular. Thus the Lord promiseth to raise up the sick, and to forgive his sins, in answer to the prayers of the Elders of the Church, Jam. 5.14, 15. And while the prayer of faith is said to save (viz. as a mean of divine appointment) the sick, the words need not a commentary; for thereby is clearly held forth, faith in the subject, or in the persons who did pray; and not in the object, or in him for whom they should pray; for the faith here required is relative to the duty, as its qualification; and so must be acted while they duty is per∣formed, and by him who performeth it; otherwise such a

prayer could not be called the prayer of faith, but rather a prayer for the faithfull: and thus it is added, v. 16. that the effectual fervent prayer (not for, but) of a righteous man, availeth much.

Now, although no mercy can be received or improven aright, but by the faithfull, yet that faith in the object is not a necessary qualification for the audience and success of our prayers for others, or that whereupon our faith doth lay hold is certain. 1. Because faith must have a more sure foundation then our conjecture concerning the state of others, whether they be in the faith or not. 2. We must pray for unbelievers and ask grace for such as are graceless, and we must ask in faith, otherwise (saith reverend(m) 1.192 Calvin) we pray deceitfully, and not seriously or to pur∣pose. 3. The Lord often giveth grace to the unconverted in answer to the prayers of his children; thus Pauls con∣version is thought to be the fruit of Stephens last prayer, Act. 7.60. and therefore, faith being the object of prayer and the thing petitioned for them, cannot be a condition of prayer, nor somewhat previous in them.

You will say, but what kind of faith can we act in praying for others? and what is its object? Ans. 1. Faith, as to the success of our prayers for others, is not absolute but con∣ditional; and yet, the condition is not faith in the object, or any present disposition or qualification thereof, but rather an act of providence relative to the event, or the decree and divine purpose concerning such a person, his final state and portion here and hereafter: and that object wherewith our faith doth close, as to the particular askt, may be thus express∣ed, [If those for whom we pray be not reprobats, and if the Lord purposeth to shew mercy to them, and if there be any way and mean of conveighance of such a blessing to them, and if there be any(n) 1.193 possibility in the thing petitioned, that in that case the Lord will so far respect our prayers, as that in return to them, he will at length give to them what we asked for them; and that though many haply have(o) 1.194 con∣curred in the work, and though we have often petitioned that mercy, yet none of our prayers shall be forgotten, but all

and every one of our supplications shall have a proportio∣nable insluence in procuring the blessing.] Albeit the mer∣cy may be for a long time with-held, yet the Lord keepeth all the prayers of all his honest supplicants in remembrance, and in answer to them the mercy in due time shall be given. Albeit Monica, for a long time, prayed for her son Austin his conversion, yet none of her prayers were lost; the Lord had them all on record, and at last satisfied the desire of that zea∣lous woman: but, we must not imagine that God then on∣ly had regard to the prayer put up about the time of her sons conversion, nay but every tear and prayer, which from time to time she had poured out, had influence upon the work, and helped forward the new birth of that convert. But, 2. as to the compensation, (when the Lord purposeth not to hear and give the particular we prayed for to others) that will not be made to them for whom we pray, but to us who pray: for they being reprobats and despisers of the mercies of God, no ordinance can do them good; but if they be Saints, and yet the Lord in his holy and wise providence will not give them such outward mercies (for, as to spirituals, these shall not be finally with-held from such) as we did pe∣tition for them, albeit the Lord may, and no doubt often doth, make some compensation to them, and will not suffer them to be deprived of the fruit of our prayers, although what we did ask was not good, hic & nunc; yet, that which uni∣versally, and in all cases our faith may lay hold on, by way of compensation when the particular is with-held, must be some∣thing respecting the supplicant himself, some one or other mercy to be bestowed on him by way of return and answer to his prayers; and thus, while we pray for the salvation of reprobats, or for such publick mercies to the Church and People of God, which he, according to the depth of his coun∣sel, hath determined not to give, our prayers notwithstand∣ing are not lost as to us; for, though Israelites captivity be continued, yet they who love and pray for Jerusalem shall prosper, Psa. 122.6. Albeit the Lord did not give to Da∣vids enemies those mercies he petitioned for them, yet his labour was not lost, nor his prayers like water spilt upon the

ground; the Lord did receive and welcom them, and would not send back those faithfull messengers empty; though no return came to those incorrigible enemies, in whose behalf they were sent, yet some(p) 1.195 heart-affecting and bosom-blessing was dispatched to David, his prayer returned, but not(q) 1.196 empty, (though it be the maner of men, yet not of the great and gracious King, to send away any honest suppli∣cant without an answer) Psa. 35.13.

But, do not mistake and say, O! then it must be better with the supplicant when his prayer for others is not heard as to them, and when they get no good by it, because then it returneth into his own bosom, and the good redounds to him: Do not (I say) entertain such a conceit; for although we now only mentioned the personal return made to the sup∣plicant, when his desire for others was not granted, that being the present case to which we should speak, and a notable encouragment to to the conscionable and constant perfor∣mance of that duty, whatever might be it's fruit and success, as to those for whom it were performed; yet we did not exclude that personal return which every petitioner may ex∣pect, when the Lord doth fulfill his desire towards others; we shall not fair the worse because it goeth well with others, nor shall the Lord be less kind to us, because for our sake he sheweth kindness to others; we shall not lose because others do gain by our trading; our God hath blessings enew to bestow, and though he answer the supplication, he will not let the messenger go away without his wages; he shall get something in hand, but that is not all nor the main, but they who (by their prayers, exhortations, &c.) turn(r) 1.197 mary to righteousness, shall shine as the stars for ever and ever, Dan. 12.3. not only their prayers and endeavours shall come in remembrance, but also the fruit and success thereof,

but not to obstruct and hinder their mercies, but rather to promove their happiness.

If it be here askt, whether the former assertion concern∣ing Gods hearing and answering of all our prayers so far, as alwayes to do what is best for us, in the particular which we desired and petitioned, whether (I say) that hath place in this case? Ans. That assertion it self, without any further ex∣plication, might have prevented such a question; for, while the mater of our prayer is not personal, and doth not con∣cern us but others, it seemeth a little impertinent to ask, whe∣ther the Lord, when he giveth not the particular askt, (viz. to others) doth that which is best for us: for what doth not concern us cannot be said to be more or less convenient for us. But, 2. albeit what we ask for others doth not con∣cern us, as to our personal loss or advantage, (except when we ask publick mercies for the Church, or Incorporation whereof we are members) yet to a believer, (who already hath a right to all personal happiness and felicity) no com∣pensation can be made for those spiritual mercies which he doth ask for his brethren, or for publick mercies to the Church, her deliverance, peace, prosperity, encrease, &c. Nay, a Mo∣ses and Paul could subscribe a very sad doom against them∣selves, in reference to their own crown and personal state;(s) 1.198 Moses that his name might be blotted out of God's Book, and(t) 1.199 Paul that he might be accursed from Christ, that it might go well with their brethren and Gods ancient people and Church.

And yet even in this, as in all other cases, it is certain, that God alwayes doth what is best and most subservient to those high and great ends, viz. the manifestation of his own glo∣ry, and the promoving the good and eternal happiness of the Elect; and as to those great things, to which all other things must stoop and be in subordination, so also our prayers, and what we ask, whether for our selves or others, must be askt with an eye to this noble mark: and we should not desire nor expect a return, but in subordination to this high end. And therefore, when the event doth discover his purpose not to give the particular we desired for others, we must submit

to his holy and wise dispensation, and take encouragment, not only from the returning of our prayers into our bosom, and that personal reward we may confidently expect, but also from the former consideration, and while we reflect upon the last and ultimat end of our prayers; knowing that he who is infinit in wisdom and counsel, hath carried on the same by means unknown to us, yet fittest for the purpose. And if we know that Christs kingdom doth come, and that Gods glory is thus advanced, we have no cause to complain, whatever otherwise may be the success of our prayers. And thus, if we be considered as self-denied Christians, looking most to the will and honour of our Master, it may in some sense and respect be said, that in the proposed case the Lord doth that which is best for us, and what we most desire; but otherwise, if we speak of that dispensation absolutely and in it self, or in relation to its proper rule, viz. the revealed will and word of God, which is the only rule of our desires, and which must determine the particulars which we may make choyce of, yea, in reference to that great end, which yet the Lord may promove and carry on by what means seem∣eth good to the holy counsel of his blessed will; thus (I say) such a sad dispensation towards our neighbours and brethren, may be very bitter and afflictive to us; as it was to Moses, Paul. Samuel, Jeremiah, and to the rest of the Saints from time to time.

So much for confirmation and explication of this sweet point, concerning the certainty of the success of prayer; now we come to objections. But we shall not meddle with(u) 1.200 Bellarmines arguments against the certainty of faith, and the assurance of salvation; these being so fully answered by many Divines, and it not being our purpose now to speak to these questions (albeit this our case doth much depend upon those truths asserted by orthodox Divines against Papists) but we shall only propound those objections, which we con∣ceive to militat directly against the present point, which hath not been much debated.

You will say,* 1.201 albeit I abominat the popish uncertainty of faith, yet, alas! I fear my own state and condition, that I

do not believe; and how shall I be assured of the success of of my prayers? I think none but Atheists dare question the truth of the promises, or doubt of Gods power; and I know that he doth alwayes hear his children when they cry, but I know not if I be one of that number; and should such a one as I pray in confidence? Ans. 1. I deny not, that our con∣fidence in prayer must,* 1.202 in some proportion, answer our assu∣rance of our state and adoption, and therefore such as would pray in faith, should(x) 1.203 try and examine themselves, whe∣ther they be in the faith. Not that they ought to (as many precious ones do) hold themselves upon the rack, and live in perplexing fears and doubtings, by running to uncertain marks and making the priviledges of some eminent Christi∣ans, a touch stone to try the reality of their profession; and by making the mark and scope at which they should aim, a mark and character for trying their state and condition: I will say no more now to such, but that it were better that much of that time, which is spent in trying, were employed in strengthning their graces; God is more glorified by be∣leeving, then doubting; that darkness, as it is uncomfor∣table to us, so it is displeasing to God, and hindreth his work; for what is that duty that can be cheerfully performed in such a state? And while we divert to the work of exami∣nation, we cannot close with Christ by a direct act of faith, which of purpose then we do suspend. But yet, 2. the matter would once be put out of question, and if thou never yet came that length, now is the time thou art called to that work: Ah! delay no longer, not for one hour, to give all diligence to make your calling and election sure, 2 Pet. 1.10. Not by maintaining a debate which will prove endless, nor yet so much by reflecting upon the frame of thy heart, and thy former obedience (albeit we do not simply condemn that course, or deny that some light may he gotten from thence) for thus thou mayest be at a loss, and these marks thou hast run to, may be obscure, or not reciprocal, and may stand in need of other marks for knowing, 1. when, 2. what weight may be laid upon them; and, 3. whether or not yet they be wrought in thee. But thy safest course were instantly to

resolve the question, by closing with Christ, as thy Lord and Saviour; and then thou hast answered all the scruples and objections that devils or men, or thy own unbeleeving heart could forge; For, 1. if thou hast closed with him as thy Saviour, by relying and resting upon him alone for salvation, here is thy faith; and if thou hast taken on his sweet yoke, and art honestly resolved to acknowledge him for thy only Lord and Master, here is the fruit and trial of thy faith; and having thus once made sure thy state, wilt thou again rase that building to the foundation, and suffer thy fears so far to prevail, as to bring thee again under the Spirit of bondage? Ah! be not so foolish and cruel to your own soul, but mark, and lay up that evidence and experience for time to come, that by the blessing of God it may guard the heart from after terrours and debates, unless that light be ecclipsed, or rather utterly overthrown, by the returning(y) 1.204 to folly, and falling into some grosse and conscience-wasting sin.

But, 3. if notwithstanding all thy diligence and endea∣vours, thou hast not yet attained to such a measure of assu∣rance, that thou canst say [I know I am in Christ] yet of thou seriously desire to be found in him, and if thou continue in that diligence, to make thy election sure, if thou love him, and carefully abstain from every thing that may displease him, and hast respect to all his commandments, thou needst not be afraid, or ashamed, Ps. 119, 6. thou mayest draw nigh in faith, and confidently plead the promises; thy child-like affection, is ground enough to beget this child-like confidence and boldness, Thou, who hast the love and heart of a Son, needst not fear while thou drawest nigh to thy kind Father. O! but thou wilt say, I dare not call him Father. Ans. We shall speak to this weighty question, Part. 3. Chap. 1. But now let me ask, if he be not thy Father, who hath wrought these filial affections in thee? unless thou hadst received the Spirit of adoption, thou couldst not have the heart and love of a Son; such fruit will not of it self arise and spring up in our barren desert and wilderness. Herein is love, not that we loved God, but that he loved us, He is the first lover and suiter; thou couldst not love him, unless

he had prevented thee with his free love. We love him be∣cause he first loved us, 1 Joh. 4.10, 19. why then is there fear in thy love? and why doth not thy love cast out fear, ver. 18.

4. If thy fear and jealousie yet continue, I have one word more unto thee; albeit I cannot excuse, and desire not to extenuat thy fault, for thus harbouring so long such thoughts of distrust, yet I must not conceal the bowels and loving kindnese of the Lord: If this thy unbelief doth only arise from a mis-apprehension of thine own state and condition; as it doth not null thy interest in the promise, so neither will it hinder its performance and accomplishment to thee; albeit the Child in the fit of a fever will not acknowledge his Father, but will perhaps deny that he hath any interest in him, will the Father therefore disinherit such a Son? or will not his tender bowels the rather stir towards the Child, to pity and commpassionat him the more, while he seeth him into such a condition? And ah! what is the state of desertion, and such darkness, but a feverish distemper of the soul, refusing to acknowledge its heavenly Father? and will he therefore forget or disown his Saints in such a forlorn case? Nay, though we thus beleeve not, yet he abideth faith∣full, he cannot deny himself, his word and truth, his pro∣mises and watchfull providence, and that relation under which he standeth towards such, 2 Tim. 2.13. He hath still the heart of a Father, tam(z) 1.205 pius nemo, tam-pater ne∣mo, and he will not cast off his paternal care, he will hear when thou cryest to him, albeit thou be jealous of his love, and of thy interest in him. Indeed, if thou didst distrust his truth, mercy and power, the case were altered; but since thou darst not once doubt of these, but thy fear proceedeth only from thine own bowels, because thou thinkest that thou art not such a one, nor so qualified as to have an interest in the promise, and to be an obiect of Gods mercy and love,(a) 1.206 shall thy unbelief make the faith and promise of God without effect?

Thus thou shalt not want necessaries, albeit several things that may contribute for thy comfort, may for a while be sus∣pended,

because of thy distrust and jealousie. You will say, and is it not sad, that our God should frown, and (as it were) hide his face for a season, and shut out our prayers. Ans. But where must the blame be laid? If ye will be suspi∣cious, and fear without ground, may not the Lord answer you according to your fear, and give you ground to com∣plain, (but not of his word or(b) 1.207 work, but of your own heart, and its distrust and unbelief) if the Child will reject those medicines the Father hath provided for curing his dis∣temper, he may justly chide with, and hide his face from such a Son. But who dare limit the Lord, either as to time when, how long, or how often; or as to the maner and measure, how far, and what way he will hide his face, and by what dispensations he will manifest his displeasure; he may when he will disappoint thy fear, and do beyond what thou couldst expect, and thereby melt thy heart, cure thy distemper, and banish thy fear. It would go ill with the Saints, if the Lord did alwayes deal with them according to their fears, even as to their comforts, and the accomodati∣ons of the outward man.

2. Obj. There are such difficulties and debates concerning the extent and meaning of temporal promises,* 1.208 that it can hardly be expected that weak beleevers, and such as have not attained to a considerable measure of knowledge, should be able to extricate themselves out of such a labyrinth, and certainly beleeve the performance of that bond, the contents and tenor whereof they are ignorant of. Ans. Albeit there may be some controversie and difficulty concerning the meaning of some particular promises, considered singly and by themselves; yet there is no good thing thou canst desire, that is not clearly held forth, or comprehended in some one or moe promises; as hath been shown Part 1. Chap. 7. Sect. 2. And, 2. we do not affirm that our faith should lay hold on the particular held forth in the promise absolutely and peremptorily, but only disjunctively; that God will either give the particular in kind, or the equivalent, but better to us, at such a time and season; as hath been there also shown. And that there is no ground for any to

question such a disjunction alternative, may appear from what hath been here said. But yet, we do not require such an explicit, particular and determinat knowledge of both parts of the disjunction, as we have now for explication de∣scribed; but if in our addresses to God there be these two, which seem to be so essential and necessary to the least mea∣sure of faith, viz. 1. a believing that God is; and, 2. that he is a rewarder of them that seek him, Heb. 11.6. If we confidently expect a reward, though we cannot peremptorily determine what or when it shall be given, nor whether it shall be in reference to the present exigence, I dare not affirm that such a prayer will be shut out, or such a supplicant sent away empty. Albeit it be mater of sad regrate, that we do not more clearly and particularly know what we may expect from God, he having so fully revealed his mind thereanent, vet, those weak and less-knowing Christians need not fear, if, 1. they have that dogmatical faith and know that there is a God, and that he is such, as he hath revealed himself in his Scrip∣tures, as to his infinite nature and the trinity of persons, and those divine attributes and properties which are incom∣municable 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 re∣warder of all them who diligently seek him, and particular∣ly, as to the present duty, they know that he is a(c) 1.209 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,* 1.210 that temporal promises are to be understood, cum exceptio∣ne crucis; hence Mr.(d) 1.211 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 correcti∣on, yea some times very sad and bitter) unless he purposed to do us more good by such a dispensation, then if we had re∣ceived 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 ad∣dresses 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) 1.212 Author acknow∣ledgeth, 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 Je∣sus 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 chil∣dren 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) 1.213 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 con∣fidently 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 pray∣ers 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 commu∣tation, and will convert it in a more profitable gift.

Now we come to some grounds and encouraging conside∣rations, which may support our weak faith under all the temptations and objections which Sathan and our lusts,(h) 1.214 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) 1.215 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 excellencies and properties, as they are in him∣self, be equal and infinit; yet if we consider them, as to their exercise and execution, and their egresse (as they speak) to∣wards the creatures, his mercy(k) 1.216 doth far out-shine all the rest; and thus it hath the first and chief room in his name, Exod. 3.6.7. and is most emphatically branched forth in several particulars; and a word is only added concerning his justice to guard against the abuse of the former most glori∣ous attribute, by the presumption of secure sinners: And this is the attribute which the Psalmist, in praising of God, in on Hymn must repeat twenty six several times, Ps. 136. See also Ps. 36. Ps. 103. Ps. 86.5. Jonah, 4 2. Joel, 2.13. Exod. 20.6. &c. And albeit the Lord being provok't by the ungratitude and rebellion of devils and men, doth exer∣cise his justice and severity upon the creatures he hath made, yet he doth it not willingly, but, as it were, by way of(l) 1.217 constraint, Lam. 3.33. O, but he delighteth in mercy. That is (as it were) his(m) 1.218 native, and (as Calvin speak∣eth)

his proper work, Micah, 7.18. Hence, when he is diverted from that course, by the madness of self-destroying sinners, how doth he regrate, and express a kind of reluctan∣cy to smite and punish his poor creatures? Isa. 1.24. Hos. 11.8, 9. and how pathetically doth he hold out his compla∣cency and delight, when there is in his people such a frame and disposition as is capable of mercy, and lament, as it were, when it is wanting, Deut. 5.29. Ps. 81.13. Isa. 48.18. Hos. 6.4. &c. and shall any humble and thirsting penitent fear, while he draws nigh to this full fountain? and shall any tender-hearted supplicant doubt of the acceptance and preva∣lency of his prayers, with this kind and gracious God? O, ye jealous and suspicious ones I ye know not who he is, with whom ye have to do, who dare entertain such base thoughts of the infinit mercy and tender bowels of our God: Ah! what are the bowels of the most compassionate mother to∣wards the Son of her womb? they are but a dark shadow of his love, and like a drop to the Ocean. Tam pater nemo, &c. Isa. 49.15. God(n) 1.219 so loved the world, that there was none amongst the creatures, and nothing in any of them, to be found to make out the comparison: this was such a sic (saith one) as had not a sicut. And yet ye will confidently ask what ye stand in need of from your earthly Parents, and can∣not ask from your Father in heaven without fear and doubt∣ing. Ah! let us be ashamed and humbled for our base and unworthy thoughts of that most glorious attribute of God, which he most manifesteth, and would have most magnified. Its thy desire to have, and how would it delight thee to receive? what needeth then discourage thee, while thou comest to ask from him who is more willing and ready to give, then thou to ask or receive. He delighteth in mercy and to do good: He is goodness it self, goodness in the abstract; and the goodness of the creature scarce deserveth the name: Now it is the nature of(o) 1.220 goodness (as Philoso∣phers affirm) to diffuse and communicate it self. Its true, God is a free agent in the communication of his goodness, he dispenseth it according to his pleasure; but yet he is, and hath declared himself to be alwayes ready to pity and shew

mercy to the indigent, and that he will rejoyce over his ser∣vants to do them good, Deut. 30.9. Jer. 32.41. Ps. 35.10. &c. O, ye of little faith I why do ye then fear, and by your unbelief obstruct your own mercies? If (saith(p) 1.221 Cy∣prian) ye had faith to receive, he hath a hand to give with∣out measure, above all that ye can think or ask.

Thus we have, as it were, Gods natural propension to do good to his creatures; to which, 2. we may add that morall obligation to shew mercy to his servants, with whom he hath made a Covenant; he (to whom none of the creatures could set bounds, nor oblige) hath of his own good pleasure made known to us in his promises that way of mercy, in which he will walk towards us; so that now we have the credit of heaven, and the truth and fidelity of the great King morga∣ged (as it were) for our security, and shall we still fear and distrust? and by our jealousie and unbelief dishonour the high and lofty one, who hath stoupt so low as to bring him∣self under the obligation of a(q) 1.222 promise, and to confirm it by an oath, that by two immutable 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 que∣stion 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) 1.223 failed one word of all his good pro∣mises towards his servants. But amongst these(s) 1.224 locusts that come from the bottomless pit, I mean the Roman Sedu∣cers, there is found one Medina, who dare open his mouth to utter such a mad (I cannot say(t) 1.225 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) 1.226 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 unrea∣sonable 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 fal∣leth under the present disquisition; there being none of whatsoever profession, besides that author, who will not abominat such a vile assertion; which(x) 1.227 Alphonsus Men∣doza (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 bear∣eth 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) 1.228 he) they be most nefari∣ous and abominable who deny that there is a God, yet certain∣ly 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) 1.229 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 blas∣phemy, but shall remit the reader to(a) 1.230 Calvins full Com∣mentary 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 de∣ceitfull 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 apply∣ing

his word without a ground and warrant; For, ah! such is my unworthiness, &c. Ans. We will not now digress to examine thy title, albeit such as have no right, use not to question their right; So that thy very anxiety and fear may open some door of hope, and be some ground of confidence unto thee: and if thou didst not believe, couldst thou still thus depend on God and call upon him? and (as hath been observed) thy not knowing thy interest in the promises, will not nullifie thy interest. But now, thou who sayest thou daist not distrust God, but thy self and thine own state, let me ask, 1. if thy faith be as strong to the fulfilling of the promises, as to thy interest in them, and whether thou wouldst still doubt, though thou were assured that thy state were safe? and whether thou believest that all the prayers of those who are Saints indeed are heard, and meet with a re∣turn, and that God doth alwayes accomplish the many and large promises he hath made to prayer? Thou canst not thus (which is too ordinary) doubt, but thou must call Gods fidelity in question; however, thou mayest think or profess that thou dost only doubt of thine own condition. 2. Sup∣posing thou art at a point, as to thy state and condition, I would ask whether thou art as confident to receive the very particular in kind which thou didst petition, as thou art confi∣dent of the goodness and conveniency of it for thee? If thou dost more doubt as to the first, then as to the second, thy doubting must flow from thy distrusting Gods goodness, care and fidelity; and thou canst not say, that while thou comest before the Lord to present thy supplications to him, thou didst believe that he would do that which was best for thee in such a particular. 3. I would enquire, whether not∣withstanding thy doubting either concerning thy state or the success of thy prayers, yet still thou hingest and depen∣dest upon God, saying, with him, Job. 13.15. Though he should slay me, yet will I trust in him, and call upon him as long as I live; and if it be thus with thee, thou mayest con∣fidently lay hold on that word, Isa. 26.3. (though thou walk in darkness and hast no light, yet if fearing the Lord and obeying his voice, thou trust in him as thou art allowed,

Isa. 50.10.) thou hast his word, that he will keep thee in perfect peace, whose mind is stayed on him, because thou trustest in him: Nay, when arguments drawn from sense and light do fail, yet thou mayest plead and argue from thy trusting and dependance upon him, and improve that topick in thy prayer, with Asa, 2 Chron. 14.11. and David, Psa. 7.1. Psa. 25.2.20. Psa. 57.1. Psa. 71.5. Psa. 86.2. &c. In∣deed, if thou didst not depend and rely on Christ, and if thou didst not obey that command, 1 Joh. 3.23. thou couldst not escape that curse sealed with an oath, Heb. 3.18. For, as(b) 1.231 Calvin saith, though we were unblam∣able in our whole conversation, yet, if we do not believe in Christ, all this were but a devilish holiness and could not pro∣fit us; while thou standest at a distance from Christ, thou rejectest all the promises, which only in him are yea and amen. And, O! what(c) 1.232 folly thus to cast away and to despise thine own mercies: but if thou close with, and still hing upon him, though thou hast weak eyes and canst not see and discern the grips and hold thou hast laid on him, yet he will not cast thee off nor suffer thee to fall. But, whatever be our ignorance, weakness or mistake, the Lord hath bountifully given to us his truth and veracity, as a sure and immovable ground of confidence; he being as unchangeable in his truth, as in his being; he can no more falsifie his word and break promise, then leave off to be: what place then is there left for doubting, while we have not one, but so many full and clear promises, that God will hear and answer our prayers? the promise of audience (saith the judicious Mr.(d) 1.233 Ger∣hard) is more then an hundred times repeated. If a man of credit once speak the word, thou wilt rest on it, and yet darst doubt after the God of truth hath spoken once and again; and mayest thou not fear, lest he who hath magnified his truth above all his name, will magnifie his justice in being avenged on thee, for this dishonour done to his name?

3. The infinit power and omnipotent arm of God; we ask from him who can do exceeding abundantly above all we can think or ask, Eph. 3.20. The poor creature may be kind, willing and ready to help, but it is weak and unable; but as our God is incomparably more kind, tender and af∣fectiona••, So nothing is hard difficult or impossible to him, Mat. 19.26. Mark 10.27. Luke 1.37. Prayer layeth hold on Gods omnipotency, and engageth it in our quarrel: Hence (saith(e) 1.234 one) there is a shadow of omnipotency in prayer; and are not praying Saints strong, and to persecut∣ing enemies(f) 1.235 terrible, as an army with banners? one praying Elijah, was (in the estimation of him who had learned of God to judge aright, and give to things their right name) the Chariots and Horse-men of Israel, 2 King. 2.12. and wicked King Joash had so much light and conviction as to acknowledge the(g) 1.236 same of his successor Elisha, 2 King. 13.14. Ah! who knows the power and efficacy of fervent prayer? Jam. 5.16. Faith and prayer (saith(i) 1.237 one) have obtained from God a supernatural and ineffable power, over and against all the policy and might of devils and men; So that those things have been done by faith and given in return to prayer, that no wisdom, gift, dignity, excellency or strength could effectuat. See Heb. 11.

You will say, nay, but the Lord works no wonders now, and my case is so desperate, that less will not do the turn. Ans. Albeit now a dayes we have no warrant to ask or ex∣pect miracles, yet his hand is not shortned; and albeit the doctrine of faith be sufficiently confirmed by the miracles wrought by the Prophets and Apostles, and though there be no extraordinary calling of men, requiring extraordinary dis∣pensations to evidence that it is of God; yet, if Gods glo∣ry and his peoples good did as much call for miracles now as in former times, these should not be wanting; the Lord

is still what once he was, wonderfull in counsel and excellent in working, Isa. 28.29. And albeit the popish Legends of their Saints miracles be apocryphall, and in many things ri∣diculous, yet there was searce one age, since the dayes of Christ, that cannot furnish authentick evidences of the wonderfull works of God toward his children: Nay, the Lord can, by an extraordinary (though strange and astonishing to us) pro∣vidence, bring to pass whatever can make for our good and happiness. Our extreamity cannot be so great, that it may not be a fit opportunity for him to work; there is no case so desperat in which he cannot help, and far beyond our ex∣pectation provide means when the creature can see none, and bless such means as are at hand, though few and weak; and thus by an ordinary providence, work great and admirable things for the deliverance, comfort and happiness of his Saints; thy wound cannot be so deep, but his balm can cure it, nor thy disease and malady so great, but he hath a reme∣dy at hand: and do not say, O! if I had been living in former dayes, when the Lord wrought miracles for his people; thou art unworthy of this Gospel-light, who wouldst once lay it in the ballance with those works of providence, which also were wrought for thee, and which thou (to whose hands an authentick Register of them is sent) oughtest to improve as thy talents. And as to thy present case and trial, neither thus art thou at a loss: for, 1. the goodness and mercy, the love and tender bowels of the Father, is the same. 2. His word and promises, his truth and fidelity are unchangable. 3. The blood of Christ and his purchase, and so the title and right of his servants is the same, yesterday, to day and for ever; yea we, for our further comfort, have his intercession super-added. 4. The help of the Spirit to direct and instruct, to assist and strengthen, to witness, seal, comfort, &c. is now rather more then less. Since all things stand as formerly (and any alteration being additional and for the better to us-ward) our interest in God and in the blood of his Son, our right to the Promises, and to the Covenant the same, why may not our expectation and confidence be as great and strong, and Gods care and providence as sweet and comfortable as in

dayes of old? especially since our need, straits and difficul∣ties may be as great, and Gods glory no less concerned there∣in, then at any time formerly; since all things thus stand alike, shall not the event be the same? Though there may be some change in outward dispensations, and in the manner of working, yet the work and effect may be the same, as effe∣ctual and seasonable, as sweet and comfortable to us, and as unexpected, astonishing and admirable to enemies: and why then may not we, as well as Gods people and servants of old, lay hold on his omnipotency and infinit power for our stay and comfort?

4. Consider that title and name the word of truth giveth unto the Lord, he is the hearer of prayer, Ps. 65.2. he is plenteous in mercy to all that call upon him, Ps. 86.5. he will fulfill the desire of those that fear him, and hear their cry, Ps. 145.19. And may we not have this confidence in him, that he will hear us whensoever we call? and may we not know that he will answer our desires, 1 Joh. 5.14, 15. &c. It is reported to the commendation of some States and Princes, that they never rejected any Petitioner; the Sena∣tours of old Rome did(l) 1.238 judge it a great disgrace to the Roman state, that any man should have occasion to say, that he had in vain asked help at their hands. It doth not be∣come the Emperour (said(m) 1.239 the noble and magnanimous Titus Vespasian) to send any supplicant sad from him. Ah! shall the poor creature have such large bowels, and shall not the infinit Creator, the(n) 1.240 Father of mercies and God of all comfort, pity all his honest supplicants? Shall it be below a generous Prince to send away any of his subjects sad from his presence, and shall not the King of Saints regard the prayer of his destitute ones, and hearken to their complaint? Ps. 102.17. Such as never went to school, and know not how to frame an argument according to art, may without hesitation, from this encouraging principle (with the Prophet, Ps. 65.2.) draw that sweet conclusion, therefore unto thee shall all flesh come, and may (if the fault be not in themselves) with con∣fidence present their supplications unto thee. And who would faint in that exercise, that cannot want success? O! let us

consider the parable, Luk. 18.1. with the several encou∣raging dissimilitudes, and let us no more doubt of Gods readiness to hear and answer our requests: particularly let us ponder how it was a burden to that cruel Judge, who nei∣ther regarded God nor man, to be petitioned; but the prayers of the Saints are Gods delight, Prov. 15.8. they ascend up before him as incense, as an odour of a sweet smell, and a sacrifice acceptable and well-pleasing to him, Ps. 141.2. Revel. 8.3, 4. The voice of his petitioners is sweet, and as musick in his ears, Cant. 2.14. Rev. 5.8. Ah! why shouldst thou weary in speaking, since he doth not weary in hearing? what! though the vision tarry, yet wait for it, because it will surely come; it will not tarry. What strange language is this, though it tarry, it shall not tarry? But there is no contradiction; though as to our sense and apprehension it tarry, and for a long time; yet it shall not tarry one moment longer, then the fit and appointed time. The Lord waits, that he may be gracious unto us, and do us good; that we may be fit to receive, and improve every mercy aright, and that it may be a mercy and blessing indeed, Isa. 30.18. And will we not suffer him to time our mercies so, that they may do us good? and if once the fit season were come, while his servants are yet speaking, he will hear: yea, and answer before they speak, Isa. 65.24. Ps. 32.5. Many a time hath our suit been dispatched, before we have presented it; the Lord in his providence hath met us in our way to the throne, and filled our mouth with songs of praise, instead of prayers and complaints; and hath given us not only what we would ask and desire, but(o) 1.241 abundantly more; the Lord can do unto us, and for us, above what we can think or ask; and who dare limit, or set bounds to his Maje∣sty?

5. If we consider what persons and prayers have met with success, it will seem very unreasonable once to doubt of the prevalency of the fervent prayer of the righteous; 1. for persons, we may for our encouragment call to mind, that the eyes of all things wait upon him, and that according∣ly he giveth them their meat in due season, that he heareth

the moaning of brute beasts, and satisfieth the very natural and and sensitive desire of every living thing, Ps. 145.15, 16. &c. Hence, we may well argue with our blessed Master, if God thus feed the Ravens, and cloath and aray the lillies and grass of the field; if he thus care for brutes, and satisfie the natural inclination and desire of these inferiour creatures, will he not far rather hear the cry, and answer the desire of his own children? Luk. 12.24, 27, 28. 1 Cor. 9.9. But, 2. as the Lord thus heareth the natural and sensitive voice of brutes, so also out of his generall bounty, he pitieth brutish sensual men, and often answereth them in the day of their trouble and extremity; thus he hearkened to the voice of Hagar and Ishmael, Gen, 21.17. of Rehoboam, 2 Chr. 12.7. of J••h••ahaz, 2. King. 13.4. of Ahab, 1 King. 21.29. of (formerly vile, though then repenting) Manasseh, 2 Chr. 33.13. of heathnish Niniveh, Jonah, 3.10. of Pagan Marriners, Ps. 107.28. of the proud tyrant Nebuchadnezzar, Dan. 4.34. of dissembling and hypocritical Professors, Ps. 78.34, 38. &c. Thus the Lord would testifie that high account he hath of the fervent prayer of his honest supplicants, in regar∣ding the very picture and shadow of that ordinance so far, as to remunerat the same with the benefits of a common provi∣dence: which will be yet more apparent, if, 3. we remember what kind of prayers have not only met with a(p) 1.242 bountifull return, but also have been graciously accepted, and have obtained a blessing indeed; yea, and not only when there hath been much weakness in the performance, but also some present distemper in the supplicant; thus he answered the desire of quarelling Moses, Exod. 6.1. Exod. 5.22.23. of passionate Jonah, Jon. 2.10, 7. of David changing his be∣haviour, as if he had been mad, Ps. 34.4. of Abraham denying his wife, and exposing her to so great a temptation, &c. And then for infirmities and weakness, as to the work it self; did not the Lord hearken to Hezekiah his chattering like a Crane, and mourning like a Dove, Isa. 38.5, 14. to the Psalmist his crying and broken language, when his spirit was so overwhelmed that he could not speak, Ps. 77.1, 4. to the prisoners groans, Ps. 102.20. to the sighs of the

needy, Ps. 12.5. to the publicans short ejaculation, Luk. 18.14. If the Lord will hear the cry of weak ones, who cannot speak, will he then reject thee, whose mouth he hath opened to pour out thy complaint before him? But let none abuse this fatherly condescension of our God, as to imagine that it is enough, and acceptable service to God, if we can speak some few words in a dead formal way, without all life, and sense; which is the mad conceit of carnal and hypocriti∣cal professors; for though the Lord pity his sick children, and hear the sighs and groans of a broken and contrite heart, yet he will, in his wrath, break those stony-hearted hypo∣crits, who dare thus mock his infinit majesty with such super∣ficial performances: and it would be remembered, that though there was no spiritual life and heat in those natural (as I may call them) sacrifices of Ahab, Nebuchadnezzar, &c. yet there was a proportionable and suitable fervour, tender∣ness and affection in their supplications and complaints; in respect of which, they had the advantage of formal hypo∣crits, whose hearts (such as they are) do not joyn in the work, and who do not express so much as a natural affection and desire; especially while they are asking heavenly and spiritual mercies.

6. Let us consider the experience of all the Saints; and(q) 1.243 carnal hearts are not fit judges in a matter, which as yet doth not belong to them, and therefore no wonder though they have no experience of Gods fulfilling the promises to themselves, (they not having an interest in them) the Scrip∣tures and ecclesiastical history hold out many instances of(r) 1.244 remarkable providences in return to their prayers; and as for particulars, he who would undertake to give a catalogue of them, might first go number the sand on the Sea-shore;

yea, there never was one Saint (though never so mean and weak) who hath observed the works of God, and the seve∣ral steps of providence towards himself, but will put to his seal to this truth, that the Lord is the hearer of prayers. and such as converse with the godly, will hear them from time to time admire Gods bounty and care for them, and to proclaim his fidelity in answering their prayers, though mix∣ed with much weakness and dross, and though sometimes through ignorance and impatience, they have (with Zion, Isa. 49.14.) complained that God had forgotten them, yet ere long they became sensible of their mistake, and have been forced to confess and bewail their folly and unbelief, and to say (as there, ver. 15, 16.) that though a tender mother could forget her sucking child, yet the Lord could not forget his people, they being graven upon the palms of his hands: As we have the Word of him who is truth it self, and cannot lie, that he will alwaies hear, and give a gracious return to all the prayers of his honest supplicants, which is the founda∣tion of faith, so every Saint hath his own experiences, which spiritualized sense and feeling may lay hold upon; and is there yet any thing wanting for thy comfort and establishment? is there yet any of the sons of Zion who dare doubt of the tender love and care of their Father, and (which is worse) who dare give God the lie? he may summond all his crea∣tures, and put them to it, if there be any among them who can bear testimony against his Word. O! what an impu∣dent and blasphemous lie were it, to say, that God had not kept promise? and yet this atheisme lurketh in the hearts of too many; yea, and so much of unbelief as lodgeth in the best, so much also of this venom, which the old serpent did(s) 1.245 spue out upon our first parents, and which they too greedily sucked in; but after that we have cast out all that poyson, and are perfectly purged; after that our eyes are anointed, and all mists of darkness are dispelled, we will doubt no more, and complain no more; after we are once entered in the light of glory, we will then clearly see our errours and mistakes, and will proclaim to all eternity the Lords faithfulness in fullfilling all his promises, and his

bounty and kindness towards us, in not granting our foolish and sensual requests: nay, who did ever hear a Saint, on his death-bed (when carnal baits and worldly temptations could promise little, and furnish no contentment, and thus were not able so to allure, infatuat and bewitch, as former∣ly) who (I say) was the man, that entring upon the borders of eternity, durst challenge the Almighty for not accom∣plishing his promises? or who could say, that at any time he had called upon God in vain? All ages can give their evi∣dences, and all beleevers will, and must sooner, or at length confess, that there was never a prayer put up in faith, that proved abortive; though all our labours and endeavours un∣der the Sun, may be fruitless and to no purpose, yet prayer will never be as a(t) 1.246 miscarrying womb and dry breasts, but alwayes proveth that good seed, which (though it may for a while lie hid under ground, yet) still yields good fruit, for the comfort and satisfaction of the sower. What is(u) 1.247 said of the bow of Jonathan and the sword of Saul, is a fit motto of the prayer of faith; it never returneth empty. And this truth will not be called in question by any, except, when sense and carnal reason (these corrupt judges in the matters of God) do sit on the bench, and give out sentence: But ah! our unbelief, negligence and estrangedness from God, doth deprive our selves and the Church, of many mercies, and of much matter of comfort to our selves, of praise to God, and terrour and astonishment to enemies.

7. If we consider the many, sweet and binding relations, which the Lord hath been pleased to undertake towards his covenanted people, who are true Israelits, and are sincers in their profession; if we consider how all the persons of the blessed Trinity are affected towards them, what is the love of the Father, the purchase of the Son, and the work of the holy Ghost, our doubting and unbelief will be most unteason∣able; 1. then is not God our Maker, our Lord and Master, our Father and Husband, &c. And will not the infinit Crea∣ator care for his creatures, who depend upon him? will not the great Lord and Master of heaven and earth, care and pro∣vide for his honest servants? will not the Father of mercies

pity his children in the day of their trouble, and hear their cry? will not the Husband hearken to the voice of the Spouse, and grant her desire? &c. 2. As to the relations under which we stand towards the persons of the blessed Tri∣nity severally;(x) 1.248 is not the (x) Father our father, the Son our brother and advocat; and the holy Ghost our helper leader and guide? and who will doubt of acceeptance, wel∣come and success while his father commandeth, his brother inviteth, and his guide and counsellour perswadeth and allu∣reth him to come and present this requests? while the father promiseth; the elder brother and heir reneweth and (y) con∣firmeth his fathers grant; our leader and assistant doth put that security in our hand, and is willing to engage with them in the same bond, and putteth to his seal and subscription, confirming their evidence, and adding his own; what place is there left for unbelief, doubting and fears? Especially if, 3. we consider, 1. the Fathers love; that mysterious love, in giving his only begotten Son to death, that we might live, Joh. 3.16. 1 Joh. 4.9. and shall we think, that he who spared not his own Son, but delivered him up for us, will not freely with him also give us what we shall ask in his name? Rom. 8.32. I say not (saith the Son) that I will pray the Father for you; for the Father himself loveth you, Joh. 16.26, 27. I would not have you think, that you have no other ground whereon to build your faith,(r) 1.249 but my intercessi∣on, I will not pray for you to one who knoweth you not, and hath no respect to you, I will not pray for you, as if ye were enemies and strangers, neither should ye thus pray for your selves after that ye are reconciled to him, through my blood; after ye are become children, and mutually love, and are loved of the Father and me; Courteours will confidently draw nigh to their Prince; and we have moyen in heaven; the King himself loveth us, and hath adopted us, to the crown; and will he withhold lesser mercies, and hide his face while we present our requests to him? But as the Father doth thus love us, and freely give, and by covenant dispone to us all that we can desire, or stand in need of; So, 2. the Son hath laid out a price for us, and by his blood hath pur∣chased

all these things to us; and ever liveth to make inter∣cession for us, and to apply to us the merit of his death, and to put us in possession of all these good things which are the purchase of his blood; ah! we seldom visit the throne, yet Christ is alwayes there; we weary in praying for our selves, but Christ wearieth not to pray for us; our prayers are cold and without life; but Christ doth not faint, nor grow remiss; our manifold iniquities do cry against us, but the blood of Christ doth out-cry them: And since we come not in our own name, but in his, and ask not for our own worth & good∣ness, but for his sake who hath paid our debt and purchased our peace and acceptance through his own blood, and who doth concur with us in our supplications, why should we fear? the Father alwayes heareth him. Joh. 11.42. and therefore must also hear us, with whom he alwayes joyneth; the Father cannot reject us and our prayers, unless he also hide his face from the Son of his love; which since he will not, and cannot do, we may rest confident and secure: but as the Father hath promised and freely disponed, and the Sun purchased all the good things we can ask, So, 3. the holy Ghost doth enable, fit and prepare us, both to ask and receive, he draweth, and helpeth weak ones to ascend to the throne, and putteth words in their mouth, and teacheth them what to say, Rom. 8.26, 27. Joh. 14.16, 17. And will the Lord reject those prayers that are breathed into us by his Spirit? but as the Spirit doth thus help us to pray, so to pray in faith; as he helpeth our infirmities, by enlarging the heart, and filling it with spiritual affections, so also by working in us a child-like confidence, and making us cry (not only with the mouth, which were no great matter, but with the heart, having made an impression and sense of it there) Abba Father, Rom. 8.16. As he leadeth the Saints into all truth, and putteth to his seal to the whole Word of God, Joh. 16.13. Joh. 14.26. so particularly to the promises concerning the success of their prayers, that if they knock it shall be opened, if they seek they shall find, &c. Oh! what a blasphemy were it once to imagine that God could lie, and would not perform these promises? or that the

Spirit of truth would put to his seal to an untruth?

The Lord pity and pardon our unbelief, that having to do with such a compassionat and condescending Lord, who hath stoopt so low, and come so nigh to us, who hath held forth himself to us under the nearest, most amiable and engaging relations, and who hath taken upon him so many bonds to do us good; we, notwithstanding will yet doubt of his good will, and of his faithfulness in performing his promises: Oh! 1. what a dishonour do we offer to our kind Master thus to question his love, care and fidelity? 2. what a shame to our holy profession? 3. what a base return do we make for the many mercies we still receive? and, 4. what loss and damage do we bring to our selves? we expect little, and receive little; we will not trust God, and he will not satis∣fie our desires, Jam. 1.6, 7.

Are ye now convinced of your folly and guiltiness, in thus distrusting the Lord? and is it the desire of your soul to have this evil cured? O! then, 1. ponder frequently and seri∣ously these and such like considerations; if this were the matter of your daily meditation, if these things did sink down into your hearts, and did abide upon your spirits, they might prove a notable preservative against your unbelief, doubtings and jealousies. 2. Let us exercise our selves in the Scriptures; especially laying hold on such promises, as are most pertinent and sutable to our condition; faith must have a word of promise whereon it must rest, and the more express and particular that it be, our faith will proportio∣nably cleave to it the more firmly; O! but what atheisme must there lodge in that heart, that dare doubt where it hath this warrand, thus saith the Lord? 3. Labour to know more of God, his love, mercy, power, fidelity, &c. Igno∣rance of God, his nature and attributes, is the mother of jea∣lousie and infidelity, but they who know his name, will put their trust in him, Ps. 9.10. With what zeal and success did Moses plead from Gods attributes? Numb. 14.17, 18, 19.4. Since sensible demonstrations are so concludent, and pre∣vail so much with us, who live too much upon sensible objects, let us observe and keep a register of the gracious

returns from time to time made to the prayers of Gods peo∣ple and honest servants. 1. Our own experiences would be kept on record; he who can say with David, the Lord hath delivered me out of the paw of the Lyon and of the Bear, will be able the more confidently to say, with him, the Lord will deliver me out of the hand of this Philistine, 1 Sam. 17.37. experience begetteth confidence. But, 2. we should also observe the dispensations of providence towards others: the Saints experiences are recorded in Scripture for our in∣struction, comfort and encouragment, Rom. 15.4. If God re∣gard the prayer of the destitute, this must be written for the generations to come, Psa. 102.17, 18. the success that others have met with will encourage vs to follow the like course. 5, Let us be exact and circumspect in our walk; if our conscience condemn us we will fear the Judge; every blot in our life doth darken and obscure the promise, and dazle the eye of faith; when the Saints fall, their faith doth shake; guiltiness is the mother of jealousie; when we do ill we become suspicious, and are ready to question his love and kindness to us, when we prove ungrate and come short of our duty to him. O! but if we would believe without staggering, let us not halt in our walking, let us be conscien∣ciously diligent in every point of duty, and(z) 1.250 holy in all manner of conversation, if we would plead the promise and ask in(a) 1.251 faith, nothing wavering.

Hence, for trial, this will be a good negative mark, where∣by we may know who cannot pray in faith; if we do not walk as children, we cannot call God Father, nor with confi∣dence expect that he will hear us: What son will not be afraid and ashamed to look his father in the face after he hath disho∣noured him? and how will he blush to mention that rela∣tion, and to call him Father to whom he hath not paid the debt of love, reverence and obedience? And if any perfi∣dious and rebellious son should be so impudent as, with(b) 1.252

Antipater, to offer to salute and kiss his father, he might ex∣pect such a welcom and reward as he met with from the hand of Herod, and to find the severity of a Judge in stead of the love a Father; and yet, are there not multitudes? Ah! how many are there, who have the boldness to deal thus with the father of Spirits? Who, Judas-like, with a(c) 1.253 trea∣cherous heart, dare offer to kiss him, in whom they live, move and have their being, who is their Father by creation, and who offereth unto them and entreateth them to accept of the inheritance of children? Such think themselves to be sons and dare call him father, though they have the heart of an enemy; such have a kind of faith, confidence and hope, which is nothing but presumption, delusion, and groundless imagination, suggested by the father of lies, and maintained and cherished by their own foolish and deceitfull hearts. This their faith is not built upon the word, it hath not for its warrant, [thus saith the Lord,] but only, [thus saith the murderer and great impostor; thus saith the deceiver and our deceitfull and deceived hearts] It doth not arise from the Promises, (as having no foundation there) but only from some principles of Sathans Catechism, which he care∣fully instilleth into the ears and minds of his disciples; and among the many articles of that anti-scriptural and cursed Creed, this (to our purpose) is one, [If we have some form of devotion, and now and then speak some few words prayer-wayes, it's no matter how we live; our prayers will make amends for all; God is mercifull, and therefore (will Sathan say, and they upon his word think) he will pity his poor crea∣tures and servants, and hear them whensoever they cry to him: nay, such will be ready to apprehend, that it were cruel∣ty and injustice to reject such well-meaning supplicants.] We may not now confute that soul-destroying delusion; but what the Apostle said of doubting, Jam. 1.7. may far ra∣ther be applied to this mad and desperat presumption and confidence, Let not such seeure, bold wretches think, that they shall receive any thing of the Lord; though too many be ready to think they shall receive, yet, saith the Apostle, let them not think so, or if they do, they will but deceive their

own souls; and whatever, for the present, may be the dispen∣sations of a common providence, yet, ere it be long, they shall know and be convinced, that they received nothing in mercy and in return to their prayers, and nothing from the Lord, as their God and Redeemer: he was better acquaint with the mind of God, and did not mistake, who said, If Iregard ini∣quity in my heart, the Lord will not hear me, Psa. 66.18. And it was an acknowledged principle, that he who was born blind urged against the Jews in his apology for Christ, Joh. 9.31 For, saith he, we(d) 1.254 know, that God heareth not sin∣ners; but if any man be a worshiper of him and doth his will, him he heareth: Neither would the Saints themselves think they were not concerned in this caveat; for, albeit the Lord will pity them in the day of their trouble and hear their pray∣ers, yet, if they step aside from the approven path, the Lord will hide his face; hence the Psalmist having asserted Gods care of his Saints and People, and that he would speak peace to such; yet, he addeth a necessary caution and warning, but let them not turn again to folly; as if it had been said [though they were Gods people, his Saints and precious ones, who have prayed and wait for an answer, yea, though they have asked in faith and have met with access and acceptance, so that a message of peace is dispatched, and is (as it were) on the way towards them in return to their prayers; yet, if they should, through their folly, turn aside from God, and in that interim commit some known sin, he would recall (as it were) his former grant and draw back his hand, and would not speak peace to them who had made peace with sin.]

Now come we to some positive evidences and marks of the prayer of faith: And, 1. when the affections are much enlarged, when we meet with a gale from heaven filling the sails, we may, and usually do, expect that voyage will prove successfull; when God openeth the heart, and filleth the mouth with more then ordinary boldness, fervency and li∣berty, we readily will apprehend, that he purposeth to fill our hands and will not send us away empty, according to that word. Psa. 81.10. Open thy mouth wide, (but(e) 1.255 who is sufficient for such a work, unless the Lord put to his

hand?) and I will fill it; We may believe he will fill that mouth with songs of praise for his gracious answers, which he hath opened so wide in fervent and importunate prayers: when we have spiritual boldness in pleading with God, we will also have confidence as to the success; and therefore these are joyned together and both ascribed to faith, Eph. 3.12. We have boldness, and access with confidence, through faith. If the Lord lift up the soul to him, if he quicken and inflame the affections with a more then ordinary ardor and zeal, we will not readily doubt of our acceptance; when fire from heaven thus falleth upon our sacrifice, we will be very confident: thus, Psa. 27. we have both Davids fervency and confidence, One thing have I desired of the Lord, that will I seck after, &c. v. 4. this was his importunity; but then his faith did act strongly and vigorously, v. 1.3.5, 6. I grant our lusts may add wings to our desires, and be as oyl to the wheels, and make us very diligent in our pursuit: there may be a natural and carnal fervency and importunity, which will rather add to our fears, then make us in faith rest upon Gods word, love and care; but the difference may easily appear, (though we will not now prosecute it) because that holy zeal and importunity is, 1. spiritual, as to the motives and end; 2. humble, and joyned with much self-emptiness and denial; 3. tender of Gods gloty and honour; and, 4. sub∣missive to his will, whileas the natural importunity is, 1. carnal; 2. proud and selfish; 3. careless of Gods glory and interest, if it might be satisfied; and, 4, impatient, under a frustration and disappointment. O! let us labour to curb our lusts, and beat down this their impetuousness and impor∣tunity; but, let us cherish and maintain that holy and spi∣ritual importunity, which is so acceptable and prevalent with God and profitable to us: and if we would pray more con∣fidently, let us pray more fervently and importunatly; when we are cold and formal in prayer, we cannot be very con∣fident of success, as knowing a lazy and careless way of ask∣ing to be a kind of invitation to deny, qui timide rogat do∣cet negare. Yea, the heathens, though they thought much babling acceptable to God, Mat. 6.7. yet, in their sacrifices,

they had a shadow that might have served for confuting that folly; for,(f) 1.256 they would not presume to sacrifice without fire, and if the fire had gone out, they looked upon that as a sign that Gods worship was neglected, and as a sad omen and presage to him for whom the sacrifice was of∣fered.

2. If frequency in praying be added to fervency, as it may be a further ground, So another evidence and mark of confidence; without faith we would soon weary, I believed, therefore have I spoken, Psa. 116.10. But will believing David faint and leave off, having once spoken? Nay, saith he, but I will continue instant in this exercise, and my faith being strengthned by renewed mercies, given in return to for∣mer prayers, I will call upon him as long as I live, v. 2. As in handy-trades, men would soon weary in following them, if no gain were reaped or expected; So the Saints would too quickly faint in trading with heaven, if they did not see their reward: and therefore, when we continue instant in prayer, when we constantly follow that course, and not superficially and perfunctoriously, but seriously and with the whole heart, our faith must be acting, and there must be some confidence that our labour shall not be lost. But there be two cases in which, after a signal maner, this restless importunity, dili∣gence, frequency and continuing instant in prayer, doth evi∣dence our faith and expectation. 1. When we meet with long and continued delayes, if notwithstanding we continue and still renew our supplications; thus David, under his long-continued persecution by the hand of Saul, continued all the while busie at the throne, he would not run away from God because he seemed to hide his face, but rather maketh that sad dispensation an occasion to draw nigh to God, and turneth it in matter of complaint (not of, but) to God: as Psa. 13.1. How long wilt thou forget me, O Lord? But, if we ask, what kept David all this time from faint∣ing? I have (saith he) trusted in thy mercy: his faith kept his head above the waters and sent him often to the throne. Hope deferred maketh the heart sick, Prov. 13.12. but when all other remedies prove ineffectual, faith will cure that dis∣case.

2. When we not only meet with delayes, but also many discouragments and contrary blasts in our face, to make us streek sail and give over; if we notwithstanding still fol∣low our duty, and continue to wrestle with God in his Ordi∣nances while be thus seemeth to sight against us by his pro∣vidence, we must have our loins girt and our spiritual armour on, and above all, we must make use of the shield of faith in this great conflict; thus, while Christ seemed not only to slight the woman of Canaan, and not take notice of her or her request, but also to reproach her as a dog; yet, she conti∣nues to enforce, renew and pursue her suit, she being (accord∣ing to Christs testimony of her) a woman of great faith, Mat. 15, 28. Thus also blind Bartimeous, when checked and charged to hold his peace, cryeth the more a great deal, and will not be put off till he get an answer from Christ him∣self, because he believed; hence our blessed Lord ascribeth the whole work to his faith, Mark. 10.52. If falth be strong, it will set it self against all discouragments, and, like an impetuous river, will over-flow and carry down all ram∣parts and bulwarks that stand in its way; and therefore, if we faint in the day of adversity, our strength must be small, Prov. 24.10. But, let none imagine, that while we say that the believing sould will not be beaten from the throne, what∣soever impediments and discouragments it may meet with in the way, as if we excluded the use of other means; nay, faith will stir thee up to every mean the Lord in his provi∣dence offereth unto thee, as knowing, that to trust God and to neglect the means, is to tempt God to work a miracle, and to provoke him to do no more for us, who would not improve what he offered for our help. O! but faith in the use of the means will, 1. regulat our choice and keep us back from all sinfull and unlawfull means, though our strait were never so great, and they never so probable and promising. 2. Faith will regulate the use of them and will make us keep them in a due subordination, not relying or trusting in them, but only in God, who can, as he pleaseth, bless or blast them, and who can work for us though they were removed; and therefore, though all creature-help did fail, yet a believer could hing

and depend upon a word of promise, till the Lord did beat him off by declaring his purpose as to the particular, and then submission will come in the place of faith. 3. As faith dare not tye God to the means, So neither as to the time, way and manner of working; it dare not limit the Lord nor prescribe to him, but will securely rest upon Gods wisdom, love and care, and leave all to Gods disposal.

3. Quietness, serenity, calmness and composure of spirit after prayer, is a good evidence of faith acted in prayer; what can liberat the heart of anxiety, fear, sollicitude and carking cares? what can rebuke these storms and make a calm in the soul if the Lord himself do not speak peace to it, and if he do not fasten the hand of faith upon the rock of strength and defence, and cause the soul rest safely there, notwithstanding all the boisterous winds that may blow from without? Deep calleth unto deep: all thy waves and thy billows are gone over me, saith the Psalmist: But what? had he no stay nor shelter under this storm? his faith discovered a rock, and un∣to that he did flee; his faith did close with a promise, which being pleaded in prayer, he espied a command for mercy and deliverance flowing from thence, Psa. 42.7.9.8. And then particularly, he applyeth the remedy to this distemper, and chideth his own soul for being disquieted and cast down, hav∣ing the cure at hand: What? O my soul, hast thou not put up a prayer to God, (v. 8.) and yet art disquieted? hast thou not faith? canst thou not hope and confidently expect a return of thy prayers? Oh! trust in God, and be no more troubled and perplexed: And to shew how groundless and unreasonable his disquietness was, he repeats this pathetick question thrice, Psa. 42.5.11. Psa. 43.5. What made Hannah, who came to the throne with a sorrowfull spirit, go away rejoicing, and her countenance be no more sad? 1 Sam. 1.15.18. She came doubting and went away be∣lieving; and now, knowing that God had heard her prayer, she looked no more sad. And what was it that supported Paul and calmed his spirit while he was buffeted by the messenger of Sathan? the tryal and temptation still conti∣nued, albeit he had prayed against it once and again; but was

he thereby discouraged? nay, on the contrary, his faith from thence collected a sweet and encouraging conclusion, that since he had prayed, and the particular was withheld, therefore the Lord purposed to do him good by the trial; and there∣fore in the interim he should not want strength and assist∣stance, for wrestling with the temptation: the grace of God should be sufficient for him in the combat, and for gaining to him a compleat victory at length, 2 Cor. 12, 7, 8, 9. And what was it that quieted and composed Davids spirit, under that sad and long continued tryal, while the Lord for so long a time delayed to answer the many prayers he had put up for deliverance from his enemies? I had fainted (saith he) unless I had beleeved to see the goodness of the Lord in the land of the living, Ps. 27.13. his faith and confidence, that God at length would answer his prayers, did keep him at his work, and from despondency and dejection of spirit.

4. Waiting and looking for an answer, is a good symp∣tom thou hast prayed in faith; if thou stand upon thy watch∣tower, to see what the Lord will say unto thee, and what answer he will send thee (as the Prophet, while he waited for the vision) it is an evidence that (with him, Habak. 2, 3.) thou expectest it will surely come: when thou hearknest what God will say, its a token thou beleivest he will speak, Ps. 85.8. but if thou pray, and lookst not after a return (which is the sin and folly of too many) though thou mayst have gone to the throne in obedience to the command, and that thou mightest perform that piece of homage to thy Master and Lord, yet not in faith, laying hold on the pro∣mise of thy kind Father: if thou expectedst an answer, thou wouldst wait for it; and wouldst not run away from Gods door so soon as thou hadst knocked.

5. If under our tryals and sad sufferings, and when the Lord seemeth to hide himself in the day of our trouble, and(g) 1.257 to turn away our prayers; yea, if when by his provi∣dence, he hath manifested his purpose not to give the parti∣cular we have once and again petitioned, and many dayes waited for; if notwithstanding we are not only silent and submissive, patiently acquiescing in his will, but also thank∣full

and cheerfull; if thou not only justifie his majesty, and take shame to thy self, as being unworthy of the least of his mercies, but also magnifie and praise him, while he thus seemeth to smite thee, and frustrate thy expectation, its a notable evidence of thy faith, that thou hast prayed in faith, and dost by faith live and rest upon his love and care: thus David (as to afflictions and crosse dispensations) acted his faith, Ps. 22. though he was a reproach of men, though they did laugh him to scorn, shoot out the lip, and shake the head at him, and though the Lord was silent while he cryed to him in the day time and night season, ver. 1, 2.7. yet he justifi∣eth God, and taketh shame to himself. But thou art holy, O thou that inhabitest the praises of Israel!—but I am a worm, ver. 3, 6. and still trusteth in God, praiseth his good∣ness, and inviteth others to joyn with him in that exercise, ver. 9, 22, 23, 25. And then for the other case, viz. of denial and frustration, as to the particular askt; the same holy man is a notable pattern, who having fasted and prayed for the recovery of his sick child, yet so soon as he heard he was dead, anointed himself, and went to the house of God to worship and praise him; and being comforted himself, comforted also Bathsheba his wife, 2 Sam. 12.20, 24. Now what can uphold the heart under cross dispensations and sad disappointments, but faith, which can look up to God as the hearer of prayers; who, when he doth not answer us, ad votum (as(h) 1.258 Austin speaketh) yet ad pro∣fectum, who mindeth our good when he granteth not our desire; and doth that which is better for us, when he with∣holdeth what we askt: and thus when reason can espie no evil in the enioyment of such a supposed mercy, yet faith will look higher, and rest upon the wisdom, care and fidelity of him, who hath promised to withhold nothing that is good from his honest suppliants, and to make all things work for their good: Hence, faith will not only submit to the present dispensation, but will thankfully praise God, who hath ordered all things for the best, and done what was most sutable for us, and most subservient to his glory in our ever∣lasting happiness,

6. Albeit an immediat testimony, either concerning out state and adoption, or concerning our acceptance and answer of our prayers be not usual and ordinary, yet the latter is more rare then the former. If we speak, 1. of an immediat testimony; and, 2. of a perswasion that God will give the very particular we prayed for; but otherwise, 1. a general assurance and perswasion built upon, and drawn from the promises; and, 2. a perswasion that God will hear and an∣swer our prayers, in that way which is best for us, is that con∣dition and qualification of prayer after which we enquire: But as to that immediat and particular testimony, albeit it be not ordinary, yet some eminent Saints at some special occa∣sions have met with it; and such might close their prayer, as Christ began his, Joh. 11.41. Father I thank thee that thou hast heard me, as to the very particular I have prayed for: but this cannot properly be called a mark of faith, it be∣ing the highest measure and degree of that faith which falleth under the present disquisition; and, 2. because light needeth not another light, that it may be seen and discerned, but this particular perswasion is a beam of divine light, clearly shining before our eyes; and therefore needeth no further discovery, nor any marks whereby we may know it. But as to the other testimony concerning our state, whether it be immediat and by way of direct illumination and irradiation, or mediat, by application of the word, or argumentation from it, how∣ever (I say) this assurance and perswasion be wrought in the heart, it is a good foundation, from which we may (if the fault lie not much at our door) gather the other assurance concerning the success of our prayers; For, if we know that we have eternal life, and believe on the name of the Son of God; this is the confidence that we may have in him, that if we ask any thing according to his will, he heareth us, what∣soever we ask, and that we have the petitions we desired of him, 1 Joh. 5.13, 14, 15. If the Lord lift up the light of his countenance upon thee, and speak to thy heart and tell thee (as once he did(i) 1.259 Daniel by an audible voice) that thou art greatly beloved, he will also say to thee, as he said to (h) him,(k) 1.260 that thy words and prayers are heard; if the Lord

smile upon thee, and embrace thee, he will deal kindly with thee, and welcome thee indeed: he is not like dissembling men, who will use the highest expressions of love, and enter∣tain with the fairest words and complements, those whom they least respect, and to whom they purpose to shew no favour, nor to grant any of their requests.

O! if we were more humbled for our unbelief, and did more seriously lay to heart, 1. our sin and ingratitude, in having such hard thoughts of so good a Master, and distrust∣ing such a kind and loving Father; 2. our folly, in not only thus provoking our God to hide his face; but also by vexing and tormenting our selves with imaginary fears, and depri∣ving our heart of that quiet and peace which is the proper fruit of faith; why should Jacob mourn for his Benjamin, going to his elder and kind brother Ioseph? his fear was but imaginary, and grounded upon a mistake; and such is thy fear, O believing soul; are not thy prayers sent to thy Joseph, and will not he accept and welcom them? and hath he not moyen with the King, and shall thy Benjamin, the Son of thy right hand, return empty? nay, but he shall come with wagons full of provision for the way, and to carry thee at length to thy beloved Joseph. Ah! what a scandall are we to our holy profession, what are the promises such dry breasts,? is thy God so hard a Master? is there nothing in the word of life to keep thee from fainting in the day of trouble? hast thou no advantage of Pagans and Atheists? nay, if thou dost not live by faith, and look up to God for an answer to thy prayers, unbelievers acting a kind of natu∣rall(l) 1.261 faith, may (as to the present case) have the advan∣tage of thee; ah! how should Christians under their deje∣ction and despondency, blush when they hear of the compo∣sure of spirit, and confidence of that excellent moralist(m) 1.262 Numa Pompilius, who hearing of the approach of the ene∣my, was no whit dismayed of their number, resolution, valour, strength, &c. but resting securely upon divine provi∣dence, and (as Plutarch saith) laughing, as it were, at their folly and madness, the Lord being engaged in his quarrel; replied, and said no more at these news, but ego sacrifico,

I am busie offering sacrifice to God, and therefore I do not fear what men can do.

Here it may be askt.* 1.263 1. what faith did Adam in innocency act in worshiping God, and calling upon his name? Ans. We will not enquire how long Adam continued in that state, albeit we see no ground for that peremptory assertion of School-men, concerning the(n) 1.264 apostacy of Angels next instant after their creation, yet we grant, that very early, both devils and man did fall; the Scripture telleth us that the devil sinned from the beginning, 1 Joh. 3.8. And the first news we hear of man after his creation, Gen. 2. is his fall and yielding to the temptation, Gen. 3. and it is not improbably thought, that he continued not in innocency for the space of one whole day; so that the present question had place but for a very short while; to which we answer, that Adam, while innocent, exercised, and if he had continued in that state, would still have exercised the faith of immediat dependance upon God, for the accomplishment of his promi∣ses. As Adam had a rule and law (whereof only one parcel is mentioned, Gen. 2.16, 17.) so he had promises and encou∣ragments for doing his duty, to which he did firmly assent, till the dark night of temptation surprized him; but this faith did immediatly close with God, and lean to his mercy, power, fidelity, &c. For Adam, before the fall, did not know the Mediator, nor any thing of the mystery of in∣carnation, and therefore could not tender up his worship in the name of Christ: Its true, Adam then had potentiam cre∣dendi (as our Divines disputing against Arminians speak) so that he would have believed that mystery if it had been reveal∣ed to him, but it seemeth strange, that any should imagine that Adam in that state did know that mystery; but yet it seemeth more absurd and irrational to affirm (according to the common(o) 1.265 opinion of the popish Doctors) that he knew the mystery of incarnation, and yet was ignorant of the mystery of redemption, and of his own apostacy, and falling away from that blessed condition: but supposing both the one and the other to have been known to Adam; yet while the first covenant stood, Adam could not look to the Media∣tor;

he not having place in that covenant of works, which did stand so long as man continued in his first and primeval state.

A second question may be concerning the Saints in glory (supposing that they pray for the Church militant,* 1.266 which in the general is not(p) 1.267 denied by orthodox Divines) whe∣ther they may be said to pray in faith? Ans.(q) 1.268 Aquinas (and with him the rest of the Roman Clergy) denieth that faith is consistent with the state of glory; yea(r) 1.269 some deny that the Angels, while they were viators, did believe; and those(s) 1.270 School-men who think, that in that state they had faith, are put to strange shifts for maintaining that assertion, according to the principles whereby they argue against the consistency of faith with glory; and therefore a modern(t) 1.271 Doctor, having propounded some subterfuges brought by others, and discovered their weakness and errour, could espie no other refuge, but to affirm, that Angels could only then act faith, when they had no clear revelation, but did doubt, or not clearly know that such a revelation did come from God. Who would take pains to confute those men, who throw themselves head-long from these precipices, on which they delight to walk? what? can that be called a divine faith, that knows not its warrant? and where is the certainty of faith, which justly should be preferred to the certainty of every science, if it be not built upon the Word of God and a sure revelation? I deny not, that all the imper∣fections of faith shall be done away, when that which is per∣fect cometh, 1 Cor. 13.10. there shall be no more doubting, inevidence and obscurity, as to the revelation it self: but yet, as(u) 1.272 Vasquez affirmeth, the assent may be inevident; because, albeit the ground and formal reason of the assent be clear and evident in it self, as to its meaning and sense, and as to its author and infallibility, yet it doth not manifest to us, nor give clearness unto its object; since it hath no in∣trinsecal connexion with the object, neither bringeth with it any light, whereby we may discern and see any intrinsecal connexion between the parts of such an enunciation, or any reason and ground of such a truth, beside the meer authori∣ty

and testimony of God; which though it be a foundation of the greatest certainty, yet not of clearness and evidence.

We will not prosecute that debate any further, but to the question propounded, we answer, that speaking of faith, as it(x) 1.273 importeth an assent founded upon the word, authori∣ty and testimony of God; if we suppose the Saints in heaven to pray, we must also think, that by faith they lay hold on a word of promise; and do confidently rest thereupon for an answer to their prayers. You will say, the promises only belong to viators, and not to those who have finished their course? Ans. Hath not the Lord promised to raise up their bodies, and to absolve and acquit them in the day of judgment? &c. and do not these promises yet belong to them? But as to their prayers for others, we may here apply what we(y) 1.274 observed from Petrus de Tarantasia, concerning Christ his intercession for us; albeit the Saints in glory stand not in need of those things themselves, yet we for whom they ask them, do stand in need of them, and they may plead the promises mad to us: But you will say, Christ pleadeth for us upon his own account and the title of purchase? Ans. I grant the disparity to be so great, that it were intolerable once to institute a comparison; but you will yet reply, if they only plead the promises made to others, that cannot be a foundation for their faith: Ans. It may be justly questioned, whether the promises of audience, with which their faith might close while they were on earth, do belong to them now in heaven, and therefore it may also be questioned, whether now indeed they do pray; but suppo∣sing they do, we must also suppose that they want not a pro∣mise of audience for their encouragment; unless we will have them to run as uncertain, and shoot at a venture. You will say, may not they plead the promises made to others, relying on Gods fidelity to perform these promises? Ans. But what is their warrant to interpose and ••f they have a command for their warrant, they must also have a promise for their encouragment. But, 2. albeit they may know in the general that God wiill perform his promises, yet they know not to whom in particular the absolute promises do be∣long,

untill they be accomplished; yea and even then they may hesitat, as not being able nor called to search the heart, and as to the measure of outward things, which is fit and convenient for every believer, and what is the fittest time and season to receive, &c. they can but conjecture.

But still standing to the supposition that they do pray, it is certain they must ask in Christs name and for his sake, as the author and alone-purchaser of all the good things they can ask. As to the prayers of the holy Angels (that being also grounded upon a supposition) the case is not so clear, since it dependeth upon another question, viz. whether Christ be not only the Lord and head, but also the Mediatour of An∣gels, they being, in him and for his merit, confirmed in that blessed state and kept from falling; but though we did sup∣pose, that as(z) 1.275 he took not on him their nature, So he was not their Redeemer; yet, they might ask in his name for others, What he by his blood did purchase for them.

A third question may be this, whether the misbelief of the promises or of the threatnings be the greater sin?* 1.276 Ans. If the question were concerning total unbelief, what sin can be more grievous? But, the comparison being between the seeming faith of hypocrits and the partial (may I not also say unvoluntary) unbelief of Sa••nts, we shall speak to that in these few particulars. 1. Albeit both the one and the other, in the general, profess their assent unto, and belief of, both the promises and threatnings; yet, in the application, there is a wofull miscarriage on both hands, the one without ground applying the promises, and the other fearing the threatnings when there is no cause of fear. 2. Thus the one is the sin and dolefull neck-break of the wicked, the other is the infirmity and sad tryal of the Saints; the one is the sin of presumption and hypocritical kindness of enemies, the other the sin of jealousie, unkindness and ingratitude of chil∣dren; the one banisheth fear and trouble for the time, but maketh way and prepareth for eternal wo and misery; the other is uncomfortable for the present, but is like an Ecclipse or Sea-sickness that will quickly pass. And thus, 3. the one is foolishly mercifull to himself, entertaining a ground∣less

fancy of Gods mercy as separated from his holiness an justice; yea and denying the truth of the threatnings tha∣stand against him, he laith claim to the promises to which he hath no right, and maketh lies his refuge, and so perisheth in his delusion, going to hell laughing and rejoycing, hoping the best till he find the worst, and see his case to be remeediless; the other is unadvisedly cruel to himself, tormenting and vexing his own soul with a needless jealousie; the one goeth laughing to hell, the other weeping to heaven; the one en∣joyeth a fools paradise on earth, the other a sort of hell in this life, living in darkness till the dawning of the glorious and long-lasting day of eternity. And thus, both mistaking their state and condition, the one apprehending it to be better, the other to be worse then it is, both pass a wrong sentence, the one for, the other against himself, both mis-applying the Scrip∣tures, the one to his eternal ruine, the other to his present trouble and disquiet: and thus it is easie to judge whose case is most dangerous, and whose fault and error most grie∣vous; only let me add a word to the doubting (or shall I say unbelieving) believer, from(a) 1.277 Jeroms pathetick en∣comium of, and exhortation to, exercise and act faith, particu∣larly in prayer. If I (saith this holy man) did not believe, I could not pray; but having faith, with what humility, tenderness, reverence and godly fear may we draw nigh to God? &c.

Notes

• (a) 1.1

  Isa. 1, 18. Jer. 30.13.
• (b) 1.2

  Rom. 15.30. Gen. 32.24. Hos. 12.4.
• (a) 1.3

  Blessing and praise is commonly re∣puted a part of prayer; how∣ever, it is con∣joyned with it, and is of the same nature, and requireth the exercise of the same facul∣ties and gra∣ces.
• (b) 1.4

  Intentio est actus vo∣luntatis de qua dictum sect. praecad. attentio vere est actus intellectus de qua jam dicendum.
• * 1.5

  1. Attention.
• (c) 1.6

  Tertius autem effectus orationis est quem praesentialiter officit, scil. quaedam spiritualis refectio mentis, & ad hoc de necessitate in ora∣tione requiritur attentio. Thom. 2.2. quaest. 83. art. 13. in corp.
• (d) 1.7

  Suar. lib 3. cap. 5. sect. 5, 6. cum tamen, sect. 2. dixe∣rat ad spiritu∣alem refectio∣nem necessari∣am esse actua∣lem attentio∣nem, esse per se tam notum ut nulla iudi∣gent robatio∣ne: & cap. 4. sect. 3. fatetur Bonaventu∣ram recte dix. isse, valde in∣decens esse ut quis cum Deo loquatur ore & alind medite∣tur corde, ta∣lemque orationem nunquam a Deo exaudiri.
• (e) 1.8

  Bonavent. opus de proces.Religion. lib. 7. cap. 3. triplicem facit attentionem, viz superficialem (viz. ad verba) literalem. (viz. ad sensum verborum▪ & spiritualem (seu ad sen u n mysticum si verba admit••ant) sed recti∣us Thom. loc cit. tertium hoc membrum attentionis refert, 1. ad Deum qui, 2. ad rem pro quo oratur Sed noster. Ames. cas. cons. lib. 4. cap. 14. addit quartum quo ad nosmet ipsos & dispositiones affectuum no trarum attendimus; verum hoc genus attentionis po∣tius spectat ad conditiones praevias; cum hac attentione potius invig lemus intention & dis∣positioni cordis (de quibus diximus) quam ipsi orarioni: & primum ac secundum includi∣tur in tertio, adeoque hoc terrium quo, scil. ad Deum & ad rem attendimus, est praecipuum & (ut loquitur Thomas) maxime necessarium.
• (f) 1.9

  Cum Thom. art. cit.
• (g) 1.10

  Suar los. cit cap. 4.
• (h) 1.11

  Hanc dir∣tualem atten∣tionem tunc so∣lum desinere affirmat quan∣do homo scions & videns so de aliis cogi∣tare, & non attendere, non curat, sed negligit, vel directe vult il∣lo modo dicere. Suar. lib. 4. cap. 26. sect. 13.
• (i) 1.12

  Art cit. in corp.
• (k) 1.13

  Velle at∣tendere non est p••atinde in re, Cajet in Sum. 1.2. quaest 83. art. 13.
• (l) 1.14

  Rev. 13, 4. and 16.2.
• (m) 1.15

  Jer. 10.5.
• (n) 1.16

  Mal. 1.8.
• (o) 1.17

  Ratio red∣ditur ex parte naturae ipsius Dei; quia scil, natura ejus est non corporeum aliquid, sed spiritus; prop∣terea oportet adorantes eum adorare in spiritu & ve∣ritate, ut ado∣ratio confor∣mis sit adora∣to. —Sub spiritu volun∣tas, sub verita∣te intellectus comprehend i∣tur; —In spi∣ritu, non cul∣tu temporale, non lingua, sed interiore cultu consistente in spiritu, hoc est in adnimo, &c. Cajet. in Joa, 4 23, 24. Imo ipse, Suar. loc. cit. cap. 4. § 4. fatetur ado∣rationem Dei requirere attentionem mentis, alia•• fieri solo corpore, & non in spiritu; quia licet adoratio in spiritu non excludat actionem corporis, requirit tamen principaliter spiritus influxum ut sit vera adoratio.
• (p) 1.18

  Non remisse, nec mente huc vel illuc evagante, eo quod talis non solum non impetrabit quod petit, sed magis Deum irrit abit, Basilius apud Thom. dict. art.
• (q) 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ascensus mentis ad Deum.
• (r) 1.20

  Suarez loc cit. § 5.
• (s) 1.21

  Ex hac•• Pauli doctrina habetur quod melius ad edi∣ficationem Ec∣clesia est ora∣tiones publicas quae audiente populo dicun∣tur, dici lin∣gua communi clericis & po∣pulo, quam di∣ci la••ine, Ca∣jer. in 1 Cor. 14. ad 17. Quod si popu∣lus intelligat orationem & benedictionem saecrdotis, melius reduci∣tur in Deum. & devotius respondet, amen, Lyra in 1 Cor. 4.15.
• (t) 1.22

  De privata autem oratione non improbabiliter dici po∣test, utilius esse personis idiotis vocaliter orare in sua lingua vulgari, quam in latina vel alia sibi ignota; nam per se loquendo hoc videtur fructus sius ad fiuem orationis, Suar. loc. cit. cap 5. § 4.
• (u) 1.23

  Nihil-ominus ex istis ritibus quovis uno mutato, subrui conti nuo fundamen ta prorsus om∣nia Ecclesiae Romanae; — & prudentis esse non tam principia quam fines re∣rum animad∣vertere, &c. Sva. Pol. hist. conc. Trident. lib. 7. pag. (mihi) 775.
• (x) 1.24

  Vid. Cal∣vinum loco citando.
• (y) 1.25

  Vid. Pa∣raeum & Be∣zam in locum, qui docent hunc Textum optime inter∣pretari à Pe∣tro, 1 epist 2.5. Ergo in∣cludit oratio∣nem.
• (z) 1.26

  Dictent labia quod habet cor, August. in Psal. 39. cum oratio spiritualis sit Dei cultus, quid ma∣gis alienum est ab ejus natura quan à labiis tantum, non autem intimo animo proficisci, Calv. in 1 Cor. 14.14.
• (a) 1.27

  Unde dis∣cimus quali∣ter & quam effraeni licen∣tia grassatus sit Satan in Papatu—non∣ne Paulum pro idiota habent & Deum ex professo con∣temnunt? vide∣mus ergo quam impune apud cos Sa∣tan ludat, in eo autem diabo∣lica corum contuma••ia se prodit quod monati tantum absunt a pae∣nitentia ut ferro & igni tam crassam cor∣ruptelam tue∣antur, Cal∣vin in 1 Cor. 14.16.
• (b) 1.28

  Suar. loc cit. cap. 5. sect. 7.
• (c) 1.29

  Quomo∣do te a Deo audiri postulas cum te ipse non audias? vis esse Deum memorem tui cum rogas, cum tu ipse memor tui non sis, Cyprian. de orat. do∣min. 2. Fear and reverence.
• (d) 1.30

  Mal. 1.14.
• (e) 1.31

  Bone De∣us (inquit Vi∣tus Theodo∣rus in epist. ad Melancht.) qua••tus spiri∣tus, quanta fi∣des in ipsius verbis inest: tanta reveren∣tia aliquid pe∣tit ut cum Deo: tanta spe & fide ut cum pa∣tre & amieo se loquisentiat, Mel. Adamus in vita Lu∣theri, pag. (mibi) 142.
• * 1.32

  3. Mumility.
• (f) 1.33

  Absit ut justi vitam aeternam ex∣pectent sicut pau••er elec∣mosynam: multo namque gloriosius est, &c. Taper. in art Lov to. 2. ar 9.
• (g) 1.34

  Magis enim honori∣ficum est habe∣re aliquid ex merito quam exsola dona∣tione, Bell. de justif impri & bon. op. con∣trav 2. prin∣cip. lib. 5. cap. 3.
• (h) 1.35

  Illud quod sumus, & quod habemu••, sive sunt boni act∣us, sive boni habitus, vel usus, totum est in nobis ex li∣beralitate divina gratis dante & conservante, & quia ex dono gratuito nullus obligatur ad dandum amplius, sed potius recipiens magis obligatur danti; idco en••••onis habitibus, & ex bonis actibus sive usibus nobis à Deo datis Deus non obligatur nobis ex aliquo debito justi∣••ia ad aliquid amplius danaum, ita quod si non dederit sit injustus, sed potius nos sumus Deo obligati: & sentire seu dicere, oppositum est temerarium seu blasphemum, Durand. in 2. sent dist. 27. quaest. 2.
• (i) 1.36

  Si Dei gratiam & favorem conservare cupis, nullam meritorum tuorum fac mentionem, Ferus in Matth. 20
• (k) 1.37

  Propter incertitudinem propriae justitiae & periculum inanis gloriae ••utissimum est totam siduciam in sola Dei misericordia & beniguitate reponere, Bell. loc. cit. cap. 7.
• (l) 1.38

  Qui orat raro aut nun∣quam debet consideratio. nem pouere in propriis meri∣tis ut inde im∣petrandi fidu∣ciam accipiat; quia in hoc magnum est periculum su∣perbiae & de∣ceptionis: nam licet verum sit dari in justis merita de con∣digno quibus respondet cer∣tum aliquod praemium suo tempore dan∣dum, tamen in hac vita non postulamus il∣lud praemium prout sub ea ratione debi∣tum est sed prout in ipsa gratia gratis datur, Suar. loc. cit. lib. 1. cap 25. § 12.13.
• (m) 1.39

  Esto parvus in oculis tuis, ut fis magnus in oculis Dei; tanto enim eris apud Deum preciosior, quanto fueris in oculis tuis despect ior, Isidor. in synonim.
• (n) 1.40

  Minus quippe est abnegare quod habet, valde autem multum est homini abnegare quod est — nec tamen sufficit nostra relinquere, nisi relinquamus & nos. — nisi quis a seips•• deficiat, ad Deum qui super ipsum est non appropinquat, Gregor. hom, 32. in evang.
• (o) 1.41

  Lumen enim intelli∣geniae humi∣litas aperit, superbia ab∣scondit; nom secretum quod∣dam pietatis est, & tanto minus ad illud animus perve∣nit, quanto ma∣gis intumescit; quia co ipso foras repelli∣tur quo insa∣nius inflatur, Gregor. in Job. lib. 25. cap. 17. fol. (mihi) 158. & infra, origo virtutis humi∣litas est. Illa in nobis virtus veraciter pul∣lulat quae in rodice propria, id est, humi∣litate perdu∣rat, à qua ni∣mirum si ab∣scinditur ares∣cit; quiae vivi∣ficantem se in intimis humo∣rem charitatis perdit, ibid. lib. 27. cap. 26. fol. 175. B.
• (p) 1.42

  Gen. 18.27.
• (q) 1.43

  Gen. 32.10.
• (r) 1.44

  Mal. 2.3.
• (s) 1.45

  Ezra 9.6.
• (t) 1.46

  Luk. 15.19.21.
• (u) 1.47

  Luk. 18.13.
• (x) 1.48

  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 prote∣station, that all the accep∣tation she de∣sired (as to her praising of God) was that he would pardon her presumption (as the error of her love) for taking up∣on her to speak of his excel∣lency.
• (y) 1.49

  According to the scarce credible histo∣ry of that rare bird.
• (z) 1.50

  Rara avis in terris aut sanctitatem non perdere, out humilitatem sanctimonia non exicudi, Bernard. sup. Cantic. serm. 45.
• * 1.51

  4. Truth and sincerity.
• (a) 1.52

  Isa. 28.15.
• (b) 1.53

  Hos. 7.11.
• (c) 1.54

  M. Crooks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.55

  Alexand. ab Alex. gen: dier. lib. 5. cap. 25.
• (e) 1.56

  Ps. 45.1.
• (f) 1.57

  Ps. 103.1.
• (g) 1.58

  Job, 31.33.
• (h) 1.59

  The hypo∣crit careth more for words sespeci∣ally while with, and be∣fore others) then holy de∣sires; and to have his lust satisfied, then God glorified.
• (i) 1.60

  Isa. 44.20.
• (k) 1.61

  Act. 5.3, 4.
• (l) 1.62

  Luk. 12.1.
• (m) 1.63

  1. Cor. 5.6.
• (n) 1.64

  Rom. 7.23.
• (o) 1.65

  Sam. Clerk in his life, 1 part of the marrow of Eccl. hist. 5. Importuni∣ty.
• (p) 1.66

  Qua non perfunctorie sed ardenter oratur, Beza. in loc.
• (q) 1.67

  Vide ety∣mologian & varia signifi∣cata vocis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 apud Voet. sel. disp. part 1. pag. 10.9.
• (r) 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ferveo, bull••o, Scap. in voc. In the strict acception of the word, it is a firy, hissing heat, lighting with the con∣trary, Mr. Leigh, his crit. sac.
• (s) 1.69

  D. Ham. on Act 12.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in∣tentae (viz. preces) si ad animi ardorem placet referre, Beza ibid.
• (t) 1.70

  Gen. 15.11.
• (u) 1.71

  Rev. 1.6. 1 Pet. 2.5.
• (x) 1.72

  Sera∣phims, h. e. ardentes à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 incendit ussit.
• (y) 1.73

  Seraphim denominantur ab ardore cha∣ritatis quae cum mortali peccato esse non potest, & ideo primus Angelus pee∣cans, non est denomiuatus Seraphim, Thom 1. quaest, 63. art. 7. ad im.
• (z) 1.74

  Plurimi novitate con∣versionis fer∣venter orant, postea ••rigide, postea langui∣de, postea ne∣gligenter; vel potius ut lo∣quitur alias viz. epist. 121. ad Probam cap. 9. Fer∣ventior praece∣dit effectus, semper ergo à Domino desideremus — Ne quod tepescere caeperat, omnino frigescat, & penitus ex∣tinguatur nisi crebrius inflammetur.
• (a) 1.75

  Matth. 11.12.
• (b) 1.76

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 impu∣dentia ex 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 privat. & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pudor.
• (c) 1.77

  Mr. Bur. grac. spirit. part 2. ch. 1. pag. 311.
• (d) 1.78

  Siccine putas Jonam in profundo, Danielem in∣ter Leones, Latronem in cruce oraesse? Hieron. in loc. citand. S. 2.
• (e) 1.79

  I do not deny that the thief, yea and Jonah also, had reason to fear the wrath of God, but their outward danger was that which mainly occa∣sioned Jeroms question.
• (f) 1.80

  When William the Conquerour landed at Pemsey near Hastings, he sent back the ships, that his soldiers might see no way to escape, but that now they must either fight or die; and thus being desperatly re∣solute, albeit they encoun∣tred with a great, vali∣ant and well ordered army, yet they pre∣vailed and got the victory. Bakers chron. of Engl. pag. (mihi) 24. Hence politici∣ans in refe∣rence to mili∣tary affairs, lay down this rule (that a wise Commander should by all means labour to take away all occasion of necessity of fighting from the enemy, but should endeavour to bring his own into that necessity) vid. Nic. Macchiavel, disput. de rep. lib. 3. cap. 12. per totum.
• (g) 1.81

  Vid. Plut. in. Numa, pag. (mihi) 47.
• (h) 1.82

  Et Alex ab Alexandro genial. dier. lib. 4. cap. 17.
• (i) 1.83

  In profestis autem & omnino in sacerdotum festis, per urbem praecones praecedebant, qui ut quiescerent & ab operibus defisterent, jubebant; quemadmodum enim Pythagoricos dicunt non sinere homines per transitum adorare Deos immortales illos{que} orate sed continuo ex ipsa domo, mente ad id paratos pergere, &c. Plutarch, ibid. Lop. Floren, interpret.
• * 1.84

  Plutarch. loc. cit.
• (k) 1.85

  1 Kings, 18.28.
• (l) 1.86

  Proverb. molli brachio, sou extremis digitis attin∣gere: & summis nari∣bus olfacere.
• (m) 1.87

  Isa. 64.7.
• (n) 1.88

  Reusuer. symb. imper. clas. 1. ad sym. L. Veri. pag. 65.
• (o) 1.89

  In trans∣cursu, Pro∣verb. Plu∣tar. de lib. educandis.
• (p) 1.90

  Mat. 6.33.
• (q) 1.91

  Cluver. hist. epit. pag. 302.
• (r) 1.92

  M. Love, zea l. Christ. on Luk. 11.8. M. Cobbet on prayer, part. 2. ch. 1. M. Gurnal spir. arm. part. 3. pag. 553. &c.
• (s) 1.93

  Who can endure the smell of a dead carrion, especi∣ally of the bo∣dy of man, 〈◊〉〈◊〉 which is the most excellent of all living creatures? &c.
• (t) 1.94

  Thom. Fullers good thoughts in worse times, pag. 90.
• (u) 1.95

  Ps. 39.3.6. Watchful∣ness.
• (x) 1.96

  Non so∣lum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Pet. 4.7. sed etiam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Col. 4.2.
• (y) 1.97

  In ipsum hoc vigilantes Erasm. in Eph. 6.18.
• (z) 1.98

  As hath been shown, chap. 1.
• (a) 1.99

  Zech. 4.1.
• (b) 1.100

  Nam vi∣gilare leve est, pervigilare grave. Marti∣al.
• (c) 1.101

  Si non in∣tendes ani∣mum Sudiis & rebus ho∣nestis, in vidia vel amore vigil torque∣bere, Horat. 1. epist. 2.
• (d) 1.102

  ver••, 1. &c. ver. 8, 9, 10.
• (e) 1.103

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (f) 1.104

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word is attri∣buted to the hunting of dogs, which will not cease following the game till they haue got it: it signifieth to persevere with str••ngth. Mr. Leigh crit. sac.
• (g) 1.105

  The error and mistake here was in the applicati∣on of both, but not in their connexion, and, as it were, il∣lation, and in∣ference of the one from the presence of th•• the other.
• (h) 1.106

  Psa. 77.8.
• (i) 1.107

  Psa. 63.8.
• (k) 1.108

  Job. 9.17.
• (l) 1.109

  As, Job. 1 21. and David, 2 Sam. 12.20.
• (m) 1.110

  Gurnall pag. 624.
• (n) 1.111

  Iudex ini∣quus audivit, victus taedio, non pietate in∣clinatus. Si ergo exaudivit qui oderat quod rogabatur, quomodo non exaudit qui ut rogemus hortatur? (August. serm. 36. de verbis Domini) — fecit taedio, quod nolebat beneficio — ille qui nolebat dare, quod petebatur fecit; quia ille (viz. cui hospes venerat, Luk. 11.) in peten∣do non defecit; quanto magis dabit Deus bonus, qui nos hortatur ut petamus, cui displicet si non petamus; sed cum aliquando tardius dat, commendat dona non negat, diu desiderata dulcius obtinentur, cito autem data vilescunt; pete, quaere justa, petendo & quaerendo crescis at capias. Servat tibi Deus quod non vult cito dare, ut & tu discas magna, magne desiderare. Inde opertet semper orare & non deficerc, &c. ibid. serm. 5. And let us close this Section in reference to all the particulars contained in it, with reverend Bernard his words) Omniàno oportet not orationis tempore curiam intrare calestem, illam utique curi∣am in quarex regum stellato sedet solio, circumdante innumerabili & ineffabili beatorum spirituum exercitu: quanta ergo cum reverentia, quanto timore, quanta illuc humilitate, acce∣dere debet a palude sua procedens, & repens ranuncula vilis? quam tremebundus, quam supplex, quam denique humilis, & sollicitus. & toto intentus animo majestati gloriae, in prae∣sentia Angelorum, in concilio justorum & congregatione assistere poterit miser homuncio? in cunctis igitur actionibus nostris multa est opus animi vigilantia, sed praecipue in oratione, Bernard, serm. de 4. modis orandi.
• (a) 1.112

  Si cxcuti∣amus singulas fidei effectus, & confera∣mus, reperie∣tur in multis superior fides: quin etiam ip∣sa charitas eodem Apo∣stolo teste, effe∣ctus est fidei: effectus autem sua causa pro∣cul dubio est inferior, &c. Calvin in 1 Cor. 13.13. vid. etiam D. Pareum ibid.
• (b) 1.113

  Rom. 5.••.
• (c) 1.114

  Act. 26.18.
• (d) 1.115

  Act. 15.9.
• (e) 1.116

  Joh. 1.1 2.
• (f) 1.117

  Gal. 5.6.
• (h) 1.118

  Rom. 4.20.
• (i) 1.119

  Rom. 11.20.
• (k) 1.120

  1 Pet. 1.5.
• (l) 1.121

  Eph. 6.16.
• (m) 1.122

  1 Joh. 5.4.
• (n) 1.123

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 omnium morbornm cu∣ratio, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, h. e. à sanan∣au omnibus morbis.
• (o) 1.124

  Joh. 14.1.
• (p) 1.125

  Mark, 5.34.
• (q) 1.126

  1 Pet. 1.8.
• (r) 1.127

  Joh. 3.18.
• (s) 1.128

  1 Tim. 4.5.
• (t) 1.129

  Heb 4.2.
• (u) 1.130

  1 Pet. 2.7, 8.
• (x) 1.131

  Mr. Gur∣nal spir. arm. part. 3. on Eph. 6.18. ch. 21.
• (y) 1.132

  Heb. 3.19.
• (z) 1.133

  Isa. 5.15.
• * 1.134

  ver. 6.15.
• (b) 1.135

  Jam. 5.15
• (c) 1.136

  Fides sun∣dit orationem fusa oratio fi∣dei impetrat firmitatem — si fides deficit, oratio perit: quis enim orat qui non credit? —unde ut Apostolus ostenderet fi∣dem fontem esse orationis nec posse ire rivum ubi ca∣put aquae sic∣caretur, ad∣junnit, atque ait, quomodo autem invoca∣bunt in quem non credide∣runt; &c. August de verb. dom. serm. 36.
• (d) 1.137

  Isa. 50.10.
• (f) 1.138

  Their im∣perfections that import an opposition (v. g. the fourth, as it holds out an immediat dependance) being remo∣ved.
• (f) 1.139

  Mr. Cob∣bet on prayer. part. 2. chap 4. Mr Mancon on Jam. 1.6. Gutnal, spir. arm. part. 3. on Eph. 6.16. chap. 21. p. 343. &c. Morn. lect. part. 2. serm. 14.
• (g) 1.140

  Fides est qua Dei pr••∣••••ssionibus sreta no, im∣petrandi quod petimus ceri••s reddit. — Vult ergo fic nobis persuasum esse quod semel Deus promisit, ut in dubitati∣onem non voce∣mus exaudien∣di simus nec∣ne ••••insignis est hic locus ad refell••ndum impium illud dogma quod in toto paratu pro oraculo habe∣tur, nempe dubitanter & incerta successus opinione esse orandum, quare principium hoc tenea∣mus non aliter exaudiri preces nostras a Domino nisi quum adest impetrandi siducia, Jo. Calvin. in Jac. 1.6. Bellarminu•• tamen postquam hunc (ut vocat) errorem Lutherano∣rum refucare conatus fue rat, tandem concludit, oportet tamen per spom ac fiduciam quae est actus voluntatis firmiter adhaerere benignitâti divinae, & certo confidere Deam facturum esse quod petimus. Bell. de bon oper. in part cap, lib. 1. cap. 9. sect. altera conditio. Et Suarez cum Cassiano collat. 9. cap. 32. fatetur signum suturae impetrations esse, quando spiritus sanctus movet ad petendum cum magna fiducia (quam ad voluntatem pertinere dixetat, sect. 5.) & quasi securitate impetrandi, Suar. loc. saepius citato, lib. 1. cap. 24. sect. 9. Litem non movebimus Bellarmino vel Suarezio utrum fides haec spectet ad intellectum vel ad volunratem, modo fateantur eam includere, vel conjunctam esse cum securitate impe∣trandi Quinimo, concedit Suarez, sect▪ citata, saepe perveniri ad judicium ita credibile ac terminatum, ut excludat omnem actualem haesitationem, & animum ora ••tit pacatum reddat.
• (h) 1.141

  D. Fulk (confut of the Rhem. errors in their Com on the N w Test.) on Jam. 1.6. Fiduciam igi∣tur exauditio∣nis ••ivina re∣quirit Jaco∣bus, cum dicit oret in fide. Fiducia exau∣ditionis 〈◊〉〈◊〉 promissione oritur, in pro∣missione igitur mens certo as∣sersu, cor sir∣ma fiducia ac∣quiescet, ut oratio in fide fias D. Pareus ibid. To pray in faith is to go as far as the promise, and not only to believe God to be well af∣fected towards you, as a Fa∣ther, and to tender your good; but al∣so that he will do that, in the particular askt, that shall be most for his own glory and for your good: and if you do so, you pray in faith, though for the particular you know not whether it shall be granted or no, Mr. Prestons Saints Exercise, Sern. 4 pag. (mihi) 99.

  Thou art not to limit thy faith to the thing it self, but ex••ect money or money-worth, health or as good as health, deliverance or better then deliverance, Gurnal loc. cit. pag. 343.
• (i) 1.142

  Bellarminus & Suarez locis jam citatis.
• (k) 1.143

  Privatim ad se quisque usum & fru∣ctum ejus do∣ctrinae accomo∣dare debet, nempe ut scia∣mus nos à Deo respici tantae illi curae salu∣tem esse nostrā ut nobis nun∣quam sit desu∣turus, preces ab eo nostras exaudiri, &c. Calv. in loc.
• (l) 1.144

  Fidem ex∣plicitam Dei remuneratoris esse necessari∣am necessitate medii, commu∣niter docent Theologi, quos citat & sequi∣tur, Jo. de Lugo de vir∣tute sidei dis▪ 2. sect. 2. § 62. & fufius dis. 12. sect. 5.
• (m) 1.145

  Aliter enim nullus iret ad ipsum, si non speraret aliquam re∣munerationem ab ips••, Thom. in Heb. 11.6.
• (n) 1.146

  Ad modum subjecti & nudi vehiculi potestatis divinae, (in ordine ad quam habuit ••perans, vel potius instrument um potentiam mere obedientialem) non vero agentis & principii activi.
• (o) 1.147

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, credite vos accepturos: hujus tempo∣rum enallages aliqua videtur esse emphasis, loquitur enim de re certa fu∣tura, ac si esset jam praesens, Beza in loc.
• (p) 1.148

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, omnia quaecunque, Mat. 21.22. & Mar. 11.24.
• (q) 1.149

  Gerhard ubi infra.
• (r) 1.150

  Psal. 66.20.
• (s) 1.151

  Not his secret will con∣cerning the fu¦turition of e∣vents, but his will, revealing our duty what is profitable to us and well-pleasing to him; and therefore this limitation needs not dis∣courage thee nor make thee stagger or doubt, unless thou resolve to ask of the Lord that he would help thee to sin against him, and to satisfie and fulsill the lusts of the flesh.
• (t) 1.152

  Teneamus ergo hanc A∣postoli senten∣tiam: invoca∣tionem Dei summum fidei nostrae examen esse: Deum autem non ri∣te, ne que ex fi∣de invocari, ni•• quum cer∣to persuasi sumus non ir∣ritas fore no∣stras preces; nam qui sus∣pensi haesitant, &c. Calvin in loc.
• (u) 1.153

  An abso∣lute faith on a conditional promise is fan∣cy not faith; and to be free on Gods purse without a grant; and it is as had Di∣vinity as Lo∣gick, to put more in the conclusion of faith, then is in the pre∣misses of the promise, Gurn. Spr. Arm. part. 3. pag. 343.
• (x) 1.154

  What things are ab∣solutely good, bath been shown, Ch. 7. Sect. 2.
• (y) 1.155

  Mat. 24.46.
• (z) 1.156

  Viz eb. 1.
• (a) 1.157

  But what they thus build with the one hand, they over∣turn with the other, in plead∣ing for lip de∣votion with∣out reverence, yea and know∣ledge or atten∣tion; as hath been shown, loc, cit.
• (b) 1.158

  Cant. 2.4. and, 5.1.
• (c) 1.159

  But before he open the fountain he prepares poy∣son to cast into it, and tells us, that those he subjoineth; and which we now mention, must not be account∣ed the chief and principal ends of prayer, but, 1. to sa∣tisfie, and, 2. to merit, must have the pre∣cedency, Bell. de bon. oper. in part. lib. 1. cap. 3.
• (d) 1.160

  Oratio est organum orga∣notum qua si hemo bene uta∣tur omnia fine dubio obtine∣bii, Bell ibid.
• (e) 1.161

  2 Pet. 1.3.
• (f) 1.162

  Rom. 2▪ 6.
• (g) 1.163

  Esth. 6.3, 6.
• (h) 1.164

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: opus vel operis merces. Bux∣torf. opus la∣borando pro∣ductum. Mr. Leigh, crit. sac.
• * 1.165

  Coucl. 12.
• (i) 1.166

  Ps. 121.7. Prov. 12.21. Eccles. 8.5. Job, 5.19. &c.
• (k) 1.167

  Petamus ut non faciat quod non bene petimus, quia ad hoc pertinet quod in ora∣tione dominica dicimus ne nos inducas in tentatio∣nem: neque enim parva est tenta••io, si contra tuam sit causam tua postulatio, August. tract. 73. in Joan.
• (l) 1.168

  Sed ma∣lum culpae & peccatum cum non sit eligibi∣le non debet referri ad classem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (m) 1.169

  In hebraeoest justitia lo∣quitut de boni∣tate & prohi∣tate Dei & hoc sensu sub∣di•• & quod me fideliter, hoc est meo commodo ad∣fligis, & ca∣stigas — ob∣servandum est quod fidem Dei erga se in afflictionibus considerat cer∣to sibi, p••rsua∣dens quod fi∣deliter suo ip∣sius commodo adfligatur a Domino. Mus∣cul. in loc.
• (n) 1.170

  Obstrepit enim hic car∣nis sensus, mi∣nime apparere quod Deus vs ta nostra ex∣audiat, quan∣do codem sem∣per cursu pro∣cedunt afflicti∣ones nostrae. Itaque aposto∣lus occu pat, quamvis non statim succur∣rat suis Deus, non tamen cos descrere: quia miro artisicio quae videntur incommoda, in eorum salutem convertat, Calvin. in loc.
• (o) 1.171

  Mr. Bol∣ton instruct. for right com∣forting, sect. 3. part. 1. chap. 2.
• (p) 1.172

  Tantum quisque habet quantum cre∣dit. junta illud secun∣dum fidem tu∣am tibi fiat, Zanch. in 5. ad Ephes.
• (q) 1.173

  Petitaeger ut quod ad sa∣lutem apponit medicus aufe∣ratur; tu di∣cis tolle quod mordet, medi∣cus dicit non tollo quia sa∣nat; tu ad medicum, qua∣re venisti sa∣nori, an mo∣lestiam non part? non ergo exaudivit Do∣minus Pau∣lum ad volun∣tatem. 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.
• (r) 1.174

  Periissem, nisi sic periissem.
• (s) 1.175

  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 prae••ens avertit•• Jova. Vet Poct. Prima fere vota, & cunctis notissimae temp••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.
• (t) 1.176

  Rev. 3.18.
• (u) 1.177

  Aliquan∣do Deus ira∣tus dat quod petis, & Deus propitius ne∣gat quod petis. August. de verbis Domi∣ni, serm. 53. nocitura toga, nocitura pe∣tuntur Mili∣tia, Juvenal, Sat. 10.
• (x) 1.178

  Multum quippe interest non quid acci∣piat, sed quis accipiat; nec quale sit quod datur, sed qualis sit ipse cui datur; nam & bona obsunt, & mala prosunt, sicut fuerint quibus dantur, August. tract. 62. in Joan.
• (y) 1.179

  We heard the confession of Pagans and wilt not thou who art called a Christian come their length? and wilt thou grudge when the Lord doth that to thee and for thee, which Pagans have askt and prayed for to themselves? Ah, shall they allow to God the liberty to make their choyce of their mercies, as knowing what is best for them to have or want, and wilt thou pre∣scribe to him?
• (z) 1.180

  Recorda∣ris dixisse te in plarima du∣bitatio••c dis∣crimineque versari, ne te∣ipsum falleres, cum mala quandoque, pro bonis op••ares — verum mi hi v••detur ab animo tao pri∣us o••ortere, caliginem qua nunc offundi∣tur auferre, deinde illa pro••iu•• admo∣vere, per quae seu bonum quid fit, five malum dignos∣cas: nunc enim impos esse videris— insanum quid∣dam mibi vi∣detur temero Deum precari ac diligenter consideran∣dum, ne quis seip um fallat, mala petens, dum bona se putat orare— prudentior po∣••ta, qui preca∣batur mala ab orantibus abesse. Plato temo primo. Alcib 2. pag. (mihi) 139, 140, 136. interpret. Mars. Ficin.
• (a) 1.181

  Accipit autem quando debet accipere: quaedam enim non negantur sed ut congruo dentur tempore differuntur, Aug. tract. 102. in Joan.
• (b) 1.182

  Ducere autem ad bo∣num triplici∣ter dicitur ali∣quid, scil. per modum causae vel per mo dum casus, vel per modum occasi∣onis; & dif∣ferunt haec tria: nam cau∣sa per se ducit—causus vero privat intentionem sed non operationem, sicut patet in fodiente qui invenit thesaurum, occasio autem, &c. quod vero ducit per modum occasionis, cum nullam habeat intra se rationem ordinationis in finem, nec bonitatem, & propter hoc non potest de∣nominari bonam —cum ergo malum non ducat ad bonum ex se, sed per illud quod clicitur ex ipso a sapiente Deo, absolute loquendo malum sieri non est bonum. I mo omnes consimiles sunt negandae, &c. vid. loc. Bonavent, in 1. sent. dist. 46. art. 1. quaest. 3. sect. 20.
• (c) 1.183

  Audeo dicore superbis esse utile cade∣re in aliquod apertum mani∣festumque pec∣catum, unde sibi displice∣ant, qui jam sibi placendo ceciderant: salubrius enim Petrus sibi displicuit quando flevit, quam sibi pla∣cuit quando praesumpsit. hoc dicit & sacer psalmus imple facies eorum igno∣minia, & quaerent no∣men tuum Domine, August. de civit. Dei, lib. 14 cap. ••12.
• (d) 1.184

  Deus dili∣gentibus eum omnia co-operatur in bonum, usque adeo prorsus omnia, ut etiam si qui eorum deviant & ex∣orbitant, etiam hoc ipsum eis faciat proficere in bonum, quia humiliores redeunt, atque docti∣ores; discum enim in ipsa via justa cum tremore se exultare debere, non sibi arrogando tan∣quam de sua virtute fiduciam permanendi, &c. Aug. de corr. & gra. cap. 9 similia habet Anselmus in Rom. 8.28. & Lyra ibid.
• (e) 1.185

  Sed nunquid etiam eis peccata co-operantur in bonum? quidam dicunt quod peccata non continentur sub hoc quod dicit omnia, quia secun∣dum Angustinum peccatum nihil est; sed contra hoc est quod in glossa, &c. (& hoc subtilius quam firmius esse recte statuunt nostri theologi communiterin hoc & istiusmodi casibus) sed dicendum est, &c. ex hoc autem quod justus cadit resurgit cautior & humilior, &c. Tho∣mas in loc.
• (f) 1.186

  Treatise of prayer, and Div. provid. pag. 139. &c.
• (g) 1.187

  Ibid. pag. 141.
• (h) 1.188

  Joel. 2.14. Ames. 5.15. Jon. 3.9.
• (i) 1.189

  Ita sane intelligendum est quod ait dabi•• vobis ut ea beneficia significata sci∣antur his ver∣bis, quae ad eos qui petunt proprie perti∣nent exaudi∣untur quippe omnes sancti pro seipsis, non autem pro om∣nibus exandiunturvel amicis vel inimicis vel quibuslibet aliis quia non utcunque dictum est dabit sed dabit vobis, Aug. tract. 102. in Joan.
• (k) 1.190

  Unde Thomas stauit has quatuor requirt conditiones, ut aliquis semper impetret quod petit; viz. ut, 1. petat pro se, 2. necessaria ad salutem, 3. pie, & 4. perseveranter. Thom. 2.2. quaest. 83. art. 15. ad 2. & art. 7. ad 2. Pro hac sententia citari etiam po∣test doctis. Twistus▪ Nos (inquit) dum ad preces accingimur, quid nostri sit officii serio consideramus, quibus profuturae sunt preces anxii non sumus; Deo illud remittendum ducimus, nihil dubitantes operam nostram acceptam habeat, in Corv. defens. Arm. pag. 255. & Guil. Ames. in quantum statuit nos posse & debere eadem charitate sed non eadem fide ac spe pro aliis orare ac pro nobismeteipsis; cas. consc. lib. 4. cap. 20. sect. 14.
• (l) 1.191

  Thus that word is inter∣preted in our care••bume, approven by so many Divines in both king∣doms, thus also those who are acquainted with the em¦phasis of that word in the H••brew (which is its origin••l) have rendred it, as Bux orf, Pag∣nin, Mercerus and others, and thus it answereth the first root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which in hi∣phil signifieth to trust and believe. And hence we may draw a new argument for confirming the main conclusion concerning the assurance of audience, and we may argue thus; all our prayers ought to be so qualified that in the close we may be able to say, Amen, but unlesse we be assured of their success, and that they will be heard, we cannot truly say, Amen. Er∣go. We must either abandon and omit that usual post-script and conclusion of prayer, or we must speak we know not what, if we be not assured of the success of our prayers, we cannot say, Amen, unless, as we desire, so we believe, and expect to be heard.
• (m) 1.192

  Calv. loc, cit. viz. in Jac. 1.6.
• (n) 1.193

  I speak of an extrinsecal and moral pos∣sibility, flow∣ing from the decree and purpose of God concerning the futurition of such an object.
• (o) 1.194

  Whether in praying for the salvation of one particu∣lar person, or for publick mereles and deliverance to the Church; for now we are joyntly speak∣ing of both cases.
• (p) 1.195

  And this may be the oc∣casion of that expression, and the reason why Davids prayer is said to re∣turn into his bosom, viz. because it did bring along with it some seasonable or some conside∣rable mercy; for, what we take into our bosom must lye near the heart, and have some room in the estimation.
• (q) 1.196

  Etsi non eis prosit, ego tamen nonsa 〈◊〉〈◊〉 frustratus m••a mercede gloss. in loc. vid. etiam Lyr. ibid.
• (r) 1.197

  Though Gods servants and messengers labour in vain, and though Israel be not gathered, yet honest suppli∣cants and labourers shall be glorious in the eyes of their Master, and their reward shall be with their God, Isa. 40.4, 5. Yet, when God blesseth his own Ordinance, as that will cause the hearts of henest labourers to rejoyce; So the Lord may, out of his good pleasure and so∣veraign mercy, crown that mercy with other mercies, both to him who did pray, and to him for whom supplication was made.
• (s) 1.198

  Exod. 32.32.
• (t) 1.199

  Rom. 9.3.
• (u) 1.200

  Bellar. de justif. lib. 1. cap. 5, 6, 8, 9, 10 & lib. 3. cap. 4. & seqq.
• * 1.201

  1. Obj.
• * 1.202

  Ans.
• (x) 1.203

  2 Cor. 13.5.
• (y) 1.204

  Ps. 85.••8.
• (z) 1.205

  Tertull. de paenit.
• (a) 1.206

  We may here apply what is spoken of another kind of unbe∣lief, Rom. 3.3.
• (b) 1.207

  As if these were to be blamed.
• * 1.208

  2. Obj.
• (c) 1.209

  Psa. 65.2.
• * 1.210

  3. Obj.
• (d) 1.211

  Mr. Spur∣stow, Wells of Saluation, ch. 16.
• (f) 1.212

  Mr. Spur. ibid pag. 232.
• (g) 1.213

  Nemo nostrum parvi∣pendat oratio∣nem suam; di∣co enim vobis quod ipse ad quem oramus, non parvipen∣dit eam, prius∣quam ••gressa sit ab ore ve∣stro, ipse eam scribi jubet in libro suo, & unum ex duo∣bus indubi∣tanter sperare possumus; quoniam aut dabit quod petimus, aut quod nobis erit utilius: nos enim quid ore∣mus sicat opor∣tet 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, ta∣men infructuosa non crit; quoniam quidem tanta super te cura est Deo tuo, ut quoties igno∣rans queris quod tibi inutile est, non te audiat super hoc, habet in med. devotis. cap 6.
• (h) 1.214

  Stat nulla diu mortalibus usquam Fortuna titubante fides—Silius. 11. L.
• (i) 1.215

  Nemo est hominum, vel etiam diabolorum qui dicere possit, se non esse participem misericordia Dei, Zanch. de natur. Dei lik. 4. q. 3.
• (k) 1.216

  Divina misericordia tanta est, ut si quis universa peccata totius mundi com∣misisset, & doleret quod tam bonum Dominum, tam superbe offendisset; firmiterque proponeret amplius absti∣nere, Deus talem nunquam damnaret: sed stulti sua per versitate (ut conqueritur, August. de temp. serm. 109.) sic volunt Deum esse misericordem, ut non sit justus, sed observent quae contra istorum hominum stultitiam, profert idem author lib. de 10 chordis, cap. 1. tom, 9. fol. (mihi) 199. (vid. loc) recte enim Gregor. in 1. Reg. cap. 3. v. 18. fol. (mihi) 252. peccare, & de Dei creatoris clementia presumere pelago justitiae ejus exponi est, nam (inquit vir doctus) misericordia sine justitia non est misericordia sed fatuitas.
• (l) 1.217

  Ut estendat Deus se quodammodo invitum cogi ad panas de populo suo exigendas, cum gemitu quodam minatur; quia enim nihil ei magis proprium est quam benefacere, quoties nobis irascitur, de severius nos tractat certum est pravitate nostra huc adigi, quia ejus bene∣ficientiae liberum cursum non permittimus: praesertim vero propensus est ad suos humaniter tractandos, & dum videt indulgentiae suae non amplius esse locum, quasi tristis ad puni∣endum accingitur. Jo. Calvin in Ila. 1.24.
• (m) 1.218

  Great is the hainousness of sin, that can provoke a God of so much mercy, to expresse much severity: that drop of gall must needs be bitter, that can imbitter a sea of honey—God af∣flicts not willingly, he gives hony naturally, but stings not till provoked. Mr. JenkinM on Jud. 2.
• (n) 1.219

  Joh. 3.16.
• (o) 1.220

  Bonum est sui com∣municativum, & diffusivum.
• (p) 1.221

  Profluens largiter spiri∣tus nullis fini∣bus premitur, nec coercenti∣bus claustris intra certa metarum spa∣tta refraena∣tur; manat jugiter, exu∣perat offluen∣ter, nostrum tantum sitiat pectus, & pateat: quan∣tum illuc fidei capacis afferi∣mus, tantum gratiae inun∣dantis hauri∣mus, Cypr. lib 1. epist 2.
• (q) 1.222

  And not one promise, but so many; and concerning not some few and small things, but whatsoever may make for our good and happiness here, and hereafter. 1 Tim. 4 8. 2 Pet. 1.3. and therefore the Apostle there had reason to admire the exceeding greatness and preciousness of the promises, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (r) 1.223

  1 Kings, 9.56.
• (s) 1.224

  Rev. 4.8.
• (t) 1.225

  Though hell be the place of blasphemies, yet the present sense and misery doth banish such a fancy from thence.
• (u) 1.226

  Sciens ec¦clesia —quod Deus potesta∣tem suam non alligaverit scripturis, & promissis quae in scriptura continentur; quandoquidem ipse super om∣nia est, & tam omnipo∣tens post pro∣missa, ac si nil promisisset ideo ecclesia sim∣pliciter Deum orat ne illa absoluta om∣nipotentia con∣tra animas fi∣delium qui in gratia deces∣serunt utatur: ideo orat ut eas ab ateruls paenis & a vindicta & judicio con∣demnationis liberare, & ut eas cum suis electis resuscitare dignetur. Jo. Medina in cod. orat. quaest. 6.
• (x) 1.227

  Alph. Mendoz. contrav. theol. quaest. 6. § 5.
• (y) 1.228

  A in vero? qui esse non putat Deos, nefarius sit: qui tales ducit esse quales supersti∣tiosi, nonne opinionibus tenentur magis nefariis? ego quidem de me homines praedicare ma∣velim, neque omnino natum fuisse, neque esse Plutarchum, quam dicere bominem esse Plu∣tarchum 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.
• (z) 1.229

  Psa. 11.3.
• (a) 1.230

  Impios ex∣tremae blasphe∣mia reos facit, quod Deum mendacii ar∣guant: certe Deo nihil pre∣tiosius est, quam sua veritas: quare nulla il∣li atrocior in∣juria ficri po∣test, quam dum hoc hono∣re spoliatur; ergo ut nos ad credendum incitit argu∣mentum à con∣trario sumit▪ nom si Deum facere menda∣cem, horribilis est & execranda impie••as, qui•• tunc quod illi maxime proprium est eripi∣tur: quis non horreat fidem Evan gelio der••gare, in quo Deus unice verax & sidelis vult baberi•• hoc diligenter notandum est; mirantur aiiqui cur, tantopere Deus fidem commen∣det, cur tam severe damnetur incredulitas: atqui hic vertitur summa Dei gloria, nam quum pracipuum veritatis suae specimen in Evangelio edere v••l••eri••, nibil illi faciunt reliquum quicunque oblatum illic Christum respuunt, quare u•• quempiam in reliquis vitae partibu•• demu•• Angelo esse p••rem, diabolica tamen est ejus sanctitas, quamdiu Christum re∣jirit, &c. Jo. Calv. in 1 Io. 5.10.
• (b) 1.231

  Calvin. loc jam ci••.
• (c) 1.232

  Nullum genus insipien∣tiae infidelita∣te (ut sic lo∣quar) insi∣pientius. Bern. de confid.
• (d) 1.233

  Cujus si∣ducia fulcrum principal••, est ve••••eissimi, & om••ipot••••ti•• Dei promiss••o de exauditio∣ne plus centies in Scripturis rep••••i••••, Psa. 50.15. Isa. 65.24. Mat. 7.7. Mat. 18.19. Luc. 11.9. Joa. 14.1••, 14. Jo. 16.23. Jac. 1.5. 1 Joa. 3.22. & 5.14, 15. &c. Hanc promissionem quam Christu•• j••r••∣••••••to consfirma••it, quamque ••piritus sanctu•• in corde nost•••• ••••cri•••• ••bsign••••, fides debe•• fixis oculis intueri, eique firmiter inniti, ut cer•••••• de 〈◊〉〈◊〉 di••ione procum sid••••iam ••••••••••∣••iat, Gerhard harm, evang. cap. 149.
• (e) 1.234

  Jenkin on Jude, v. 20.
• (f) 1.235

  Cant. 6.4.
• (g) 1.236

  Est qua∣dam precum omnipotentia.
• (i) 1.237

  Ineffabi∣lem, superna∣turalem, super∣artificialem, super omne in∣genium homi∣num, super da∣monum astuti∣am & facul∣tatem — Fi∣de•• & oratio potestatem at∣que virtutem efficacia à Do∣mine accepo∣runt, ut ea credamus esse sacta per fi∣dem, qua ••ulli••, aliis argu∣mentis fieri potuissent, at∣que illa orationi concessa, quae omnibus aliis sun•• denegata donis, oblatisque muneribus, at∣que ullis humanis digni••••tibus non porrecta, Simon de Cassia, lib. 9. de gest. Christi cap. 49. Gratio est oranti prasidium, adversari•• inc••••dium, Augel•••• solat••um, Deo gra••um sacrificium, Aug. apud. Archidiac sup. dec, dist, 96. fol. 105. col. 3.
• (l) 1.238

  Rob. Cawdray treas. of si∣mil. pag. 548.
• (m) 1.239

  Ne quem sine spe dimitteret, ne∣gans oportere quenquam a sermone prin∣cipis tristem discedere Clu∣ver. Hist. epit. in Tito. Vespas. pag. (mihi) 289.
• (n) 1.240

  2 Cor. 1.3.
• (o) 1.241

  Thus to Solomon ask∣ing only wis∣dom, the Lord did give riches and ho∣nour in great abundance, 1 Kings, 3.9.13. and to Hannah, ask∣ing one Son, 1 Sam. 1.11. the Lord did give three Sons and two Daughters moe, Ch. ••.21. to Jacob asking only food and ray∣ment, Gen. 28.20. he gave two bands and companies. Gen. 32.10. &c.
• (p) 1.242

  Viz. some fruit of a com∣mon and gene∣ral provi∣dence.
• (q) 1.243

  Da mihi Christianum & scit. quid dico.
• (r) 1.244

  Hence reverend Mr. Bolton Just. for right. conf. affl. sect. 1. part. 1. ••h. 2. having given several instan∣ces of its pre∣valency, ad∣deth, These are (saith he) registrated to represent unto us to the worlds end, the almighty and wonder-working power of prayer—that precious and almost, if not altogether omnipotent grace: and citeth a passage from Chrysostom, De orando Deum, lib. 1. Deprecatio armatura est inexpugnalis; ac tutissimum, nec nunquam fallens muni mentum; pari facilitate vel unum repellens militem, vel innu∣merabilia hostium millia.
• (s) 1.245

  Gen 3.5, 6.
• (t) 1.246

  Hos. 9.••4.
• (u) 1.247

  2 Sa•••• ••.22.
• (x) 1.248

  Quem enim invoca∣mus? Patrem, Fratrem, Ad∣vo••atum; Quo ausu? Pa∣tre jubente, Fratrejustitu∣ente, Advocoeto inpellente Quae fiducia? Pa∣tre promitten∣te Fraire adju∣rante, Advoca∣to testificante. Quid petimus? baereditatem quam nobis impetravit Fraterconcessit Pater, obsigna∣vit Spiritus sanctus, Ger∣har. harm. Evang. cap. 149.
• (r) 1.249

  By a most emphatick as∣severation (which to ma∣ny of the lear∣ned appeareth to be an oath) as Joh. 16.23. &c.
• (z) 1.250

  1 Pet, 1.14
• (a) 1.251

  Jam. 1.6.
• (b) 1.252

  Herod ha∣ving given to his son Anti∣pater his Au∣thority (as he speaketh) his favour, his secrets, his heart and crown in a will signed with his hand; yet that unna∣tural monster could not stay a little till his fathers death, but laboured by all means to prevent na∣ture; particu∣larly by sedue∣ing and per∣swading Phe∣roras to poyson the King; yet having the boldness to of∣fer to kiss his father (after he was infor∣med of his conspiracy, though the traitor knew not that his conspiracy was discovered) met with this ter∣rible repulse, Avaunt thou murderer of brethren and father; the kiss of a father was not instituted for thee. Behold Quintilius thy Judge, &c. Nich. Caussin, holy court, part. 1. lib 4. pag. 133.
• (c) 1.253

  Every reigning sin is treason and rebellion against the great King: and interore∣tatively Dei∣cide and Regi∣cide; and eve∣ry sinner doth comply and conspire with Sathan, and take up arms for him against his Master and Lord.
• (d) 1.254

  Let bold finners consi∣der how gross their delusion must be, who, contrary to this known truth, dare presume and draw nigh in any ordi∣nance without fear.
• (e) 1.255

  Only he who is said to open the ears, Psa. 40.6. Isa. 50.5. to open the eyes, Psa. 146.8. and to open the heart, (whose messenger and interpreter the lips are) Act. 16.14. He only can open the mouth to ask aright, he only can open it wide, both extensively and intensive∣ly, and make us desire and ask great things greatly; grandia gran∣diter, ut lo∣quitur August, loc. cit.
• (f) 1.256

  Neque enim sine igue ullum sacri∣ficium fieri li∣cebat— Si autem mortus carbone sacri∣ficetur, signum neglectae reli∣gionis fore, & perniciosum nemo dubita∣vit, Alex. ab Alexandro, genial. dier, lib. 4. cap. 17.
• (g) 1.257

  Ps. 66.20.
• (h) 1.258

  Aug. loc∣cit. Permittas ipfis expende∣re numinibus quid, Conveni∣at nobis re∣busque sit utile nostris, Nam pro jucundis aptissima quae∣que dabunt Di. Juvenal. Sat. 10.
• (i) 1.259

  Dan. 10.
• (k) 1.260

  Ver. 12.
• (l) 1.261

  Arising from natural reason and some common notions of a Deity, and of the divine attributes, but not lean∣ing to a word of promise.
• (m) 1.262

  Ipsum vero Numam ade•• divina in re spes suas collocasse per∣hibent, ut cum aliquando fibi de hostium ad∣ventu, atque incursu nunti∣atum esset, su∣brideret, dice∣retque, at ego sacrifico, Plu∣tarch, vit. Grac. Rom. fol. (mihi) 24. Lap. Flor. inter.
• * 1.263

  1. Quaest.
• (n) 1.264

  Thom 1. quaest. 63. art. 6. Bannez. in locum & alii passim.
• (o) 1.265

  Thom. 3. quaest. 1. art. 3. ad 5. Be∣can. theol. schol. part. 3. tom. 2. cap. 1. quaest. 7. & part. 1. tract. 5. cap. 2. q 5. & alii passim.
• * 1.266

  2. Quest.
• (p) 1.267

  As hath been observed part. 1. ch. 5. pag. 79. and ch. 6. pag, 1.37.
• (q) 1.268

  Thom. 1, 2. quaest. 67. art. 3.5. & alii passim; pro contraria ta∣men sententia citari potest A lens. Du∣rand Argen∣tin, &c.
• (r) 1.269

  Apud Jo. de Lugo de virt fid. disp. 17. sect. 1.
• (s) 1.270

  And this is the common opinion, for which we need not cite any author, because it is maintain∣ed by so many.
• (t) 1.271

  Lugo, loc. cit. disp. 2. sect. 1. & disp. 17. sect. 1., & sect. 3. sect. 27. concludit cum eviden∣tia revelatio∣nis non dari fidem.
• (u) 1.272

  Vasq in 1. tom. 2. disp 135. cap. 3.
• (x) 1.273

  And if we lay aside the former controversie. we shall have these adversa∣ries themselves to joyn with us in the general, for, seith Lu∣go, loc. cit. disp. 17. sect. 3. § 25. cer∣tum omnino videtur, & extra contro versiam, quod in beatis pos∣sit esse sides late sumpta, hoc est assen∣sus fundatus in revelatio∣ne clara Dei.
• (y) 1.274

  Part. 1. ••h. 5. pag. 85.
• (z) 1.275

  Heb. 2.16.
• * 1.276

  3. Quest.
• (a) 1.277

  Non ora∣rem si non cre∣derem; sed si vere crederem, illud cor quo Deus videtur mundarem, manibus tun∣derem pectus; genas lachrymis rigarem, corpore inhorrescerem, ore pallerem, jacerem ad Domi∣ni mei pedes, cosque ••••eiu perfunderem, crine tergerem, haererem certo trunco crucis, nec prius amitterem quam miscricordiam impetrarem: Nunc vero creberrime in oratione mea aut per portious deambulo, aut de faenore computo, aut abductus turpi cogitatione etiam quae dictu erubescenda sunt gero. Ubi est fides? Siccine putamus orasse Jonam? Sic tres puer••s? Sic Danielem inter Leones? Sic cerie Latronem in cruee? Hieronym. dialog. advers. Luciser.