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.

Sect. II. The great prejudice and stumbling block of prayerless souls: their mistake discovered; what the Lords hearing doth import; that the Lord doth not alwayes answer prayer after one and the same maner, and what are these different wayes; that he never heareth the wicked, and wherefore notwithstanding he will satisfie their desire; and that he alwayes heareth his servants, when they call upon him in truth.

Prov. 15.8. The sacrifice of the wicked is an abomination to the Lord; but the prayer of the upright is his delight.

Joh. 9.31. We know that God heareth not sinners; but if any man be a worshiper of God, and doth his will, him he heareth.

THere is one great objection against the success of prayer, which proveth a neck-break to carnal hearts, and may sometimes be the(a) 1.1 trial of, and a sad temptation to, the Saints: and it is this.

Obj. Do not all things come alike to all? is there not one event to the righteous and to the wicked? and did not the wisest of men observe and preach this truth? Eccl. 9.2. Do not the wicked, who(b) 1.2 cast off fear and restrain prayer, prosper as well as they that fear the Lord, and who in(c) 1.3 all things make their requests known unto him? And therefore, those who are accounted Atheists, are unjustly taxed, for asking, What is the Almighty that we should serve him? and what profit should we have if we pray unto him? Job 21.15. And the Prophet had no reason to complain of those men, who said, that it was in vain to serve God, to keep his Ordinances, and walk mournfully before him? Mal. 3.14. Doth not experience (that is the best master) clearly show, that godliness is no gain, and that there is no good nor ad∣vantage that can be reaped by prayer, and that all the pro∣mises of audience, and all that can be said concerning the suc∣cess

and return of prayer, are but empty words, having no truth nor reality in them? Was not Esau honourable and rich, as well as Jacob? was not Ahab a King as well as Jo∣siah, and were they not alike in their deaths? Nay, did it not go well with the Jewes, so long as they served the Queen of heaven? but, so soon as they returned to worship the God of heaven, they were consumed by famine and the sword, Ier. 44.17, 18. And therefore, they had reason to resolve and say to Ieremiah, what they said, v. 16. As for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee. Ans. Though few be so impu∣dent as to speak thus with their mouth; yet, alas! it is the heart-language of too many, else they durst not cast off fear and restrain prayer before God: But, that we may encounter with this Goliah, who thus defieth and insulteth over the armies of Israel, saying in the name of all Atheists, (as he in the name of the Philistines, 1 Sam. 17.9, 10.) If there be among you a man that is able to fight with me and kill me, then we will submit, and all of us become tributaries to the God of Israel, and pay him the revenue of daily prayer. Let us, with little David, come forth against this Champion, in the name of the Lord of hosts, (whose Truth and Name is blasphemed, and whose Worship and Ordinances reproached) and in his strength we may confidently say, (with him, v. 46.) This day will the Lord deliver thee into my hand, and I will smite thee and take thine head from thee; for the battel is the Lords, and he will give thee into our hands: and we may not only be encouraged (with David, v. 37.) from former experiences in other cases, as hard and difficult; but also from the experience of all Saints in the same case, while they have been called out to wrestle with this strong temptation. And, O that the Lord were pleased to furnish us with a word, that may be helpfull to those who shall hereafter meet with the same conflict; and that in his strength we may so encounter this Hydra, that after one head is cut off, two others do not arise and grow up in its place, but that it may be utterly over∣thrown and destroyed: the battel is the Lords, and his ho∣nest servants, after they have fought a while with his enemy,

have alwayes at length found his help, and by the following or such-like considerations, as so many weapons of proof, have prevailed and carried the day, and cut off the head of this mighty adversary and enemy of the faith and peace of Gods children.

For answer, we will speak to the two branches of the ob∣jection severally; and 〈◊〉〈◊〉 to that which concerneth the wick∣ed, their success and prosperity, applying that point more par∣ticularly to those who live in the visible Church, (that be∣ing our case) who have some form of godliness, though they deny the power of it, and never knew what it was to call upon God in truth; and thus their prayers being no prayers in Gods account, and yet followed with success, their case may well come under the former objection: and in answer both (d) to the one and the other, we will, 1. show what Gods hearing of prayer doth import; 2. that the wicked, though they pray, yet receive nothing in answer to their prayers; and, 3. that whether they pray or not, they receive nothing in mercy and love, or for their good, but for other holy ends, which we shall briefly name; and thus all their blessings must be cursed, and their prosperity and success their ruine and snare.

As to the first, the Lords hearing of prayer doth import, 1. his approbation of the mater and object of our desires; for if we ask what he doth not approve, if we ask any sinfull and unlawfull thing, we cannot ask according to his will; and therefore must not think that he will hear, 1 Ioh. 5.14. 2▪ 〈◊〉〈◊〉 importeth an admission, reception, and the acceptance of the prayer it self, it having those qualifications which the promise of audience doth suppose and require, Iam. 5.15. Iam. 1.6, 7. &c. See Part 2. Ch. 2. 3. The return and answer must be given in mercy, and out of special and pater∣nal love. Rom. 8.15.32. Ioh. 16.24.26, 27. 4. The de∣sired mercy must be given in faithfulness, and as an accom∣plishment of the promises, upon which the supplicant did build his confidence, Psa. 25.10. Psa. 143.1. 5. It must be the fruit of Christs purchase, and therefore must be askt for his sake and in his name, Ioh. 14.13, 14. through

him only we can have access and acceptance, Eph. 2.18. 6. Thou must pray in the holy Ghost, the Spirit must help thee to pour out that prayer that God will accept and hear, Rom. 8.27. See Part 1. Ch. 9.7. The mercy must be given as the reward, fruit, and (as it were) the purchase of thy prayer; not as if our prayers could merit and deserve the least mercy, or had any proper efficiency or causality in pro∣curing the blessing, which is totally and solely the purchase of the blood of Christ; but because prayer is a mean appoint∣ed of God, (and thus, by vertue of his own ordinance and appointment, it hath power and doth prevail with him) for obtaining, not only a reward in the general, (as every duty and ordinance) but particularly for procuring the blessing, as to the particular desired and askt, whether by giving or with∣holding it; for thus, prayer it self must avail, and prevail with God, Iam. 1.15, 16.

Hence, in the general and at the first view, it may appear, how groundless and gross the common mistake here is; for, multitudes do think, when the Lord, in the course of provi∣dence, doth give what men did desire and ask, that then he heareth and answereth their prayers; and on the contrary, that when he doth not give the particular that was askt, that then he doth not hear and answer the prayer: and this gross and brutish mistake hath in great part occasioned, and is the main ground of this objection, and is the great stumbling-block whereon Atheists fall and ruine their souls. But, how false both these are, may easily appear, not only to those who have the Word for their information, but even by the light of na∣ture, as might be made manifest from the Writings of hea∣thens: but now we must speak to the first; and here we might resume the several requisits that do concur, and must be, where any mercy is received as a return of prayer; all those being wanting and deficient, as to the wicked their ask∣ing and receiving, except the first, and it also very oft, (for though outward things may be sought and desired, yet not in that maner and measure as they do, who make them their idol and place their felicity in them) and thus we have as many ar∣guments to prove, that they receive nothing in mercy and in

answer to their prayers, as we now did enumerat conditions and requisits in the acceptance and audience of prayers; for, 1. they ask amiss often, as to the matter, and alwayes, as to the maner and end; 2. their prayers have no gracious and spiritual qualification; 3. they have no interest in the cove∣nant of Promise, neither are they objects of Gods love, &c. To which we shall only add a word or two; first, The sacri∣fice of the wicked is an abomination to the Lord, Prov. 15.8. and will the Lord accept and remunerat what he thus loatheth and abominateth? and yet such have their desires satisfied, which they durst offer to God prayer-wayes; (for the vilest of men may have some form of devotion) 〈◊〉〈◊〉 I have(e) 1.4 read of theeves and robbers, who when they were going to steal and murder their innocent neighbours, have prayed to God for success, and who have prospered in such wicked wayes; and will any be so absurd and blasphemous, as to father upon the holy one of Israel such wicked courses, or to say that he did hear and accept such abominable desires and prayers? 2. The mercy given in return of prayer is a mercy indeed, and proveth a blessing; but what the wicked receive, prov∣eth in the issue to be a curse and snare; as it is given in wrath, So it doth them little good: thus he gave the Israelites a King in his wrath, and they had little comfort in him, Hos. 13.11. thus also he gave them flesh after they had lusted after it in the wilderness, but while it was in their mouth, his wrath came upon them, Psa. 78.29, 30, 31. And thus the Lord, when he satisfieth the desire of carnal hearts, hath no respect either to the promise or to their prayers, but rather to the threatnings and the cry of their iniquities, since he giveth in wrath, and what he giveth proveth a judgment, curse and snare; their riches, honours and pleasures become fewel to feed their lusts, and thus through their abuse and ingratitude they add to their guiltiness, and therefore to their eternal misery, and these become as coals heaped on their head. What the wise man saith of riches, may be applied to all their enjoy∣ments, they are kept for the owners hurt, Eccl. 5.13. All their consolations (as(f) 1.5 one speaketh) one speaketh) are desolations: nay, to the Saints themselves they have often been strong

(g) 1.6 temptations, as Davids ease, Solomons peace, &c. And there is nothing that can sanctifie them, and prevent this snare, but the prayer of faith, 1 Tim. 3.4, 5. Jam. 5.16. And thus we may hear the Lord speaking to carnal hearts when he satisfieth their desires; what we use to say to ou•• unk••od nei••hbours and relations, when we grant their request [It is(h) 1.7 not (will we say) for your sake, nor for your request; but for this or that other reason, that we will do] And thus, though their prayers may prove suc∣cessefull, and they get what they desired, yet their prayers are not answered, neither do they receive in return to their prayers, but for such and such other holy ends, to which they are strangers and little mind.

You will say, what be these high and holy ends, which the Lord doth aim at in such a dispensation? Ans. These are not the same to all persons, nor at all occasions to one and the same person; but we will readily find some one, or moe of the following ends to have place in every bountifull dispensation to the wicked, whether they have a form of godliness, and pour out some carnal prayers, or not: As, 1. the Lord will follow them with the blessings of a common providence in(i) 1.8 testimony of his general bounty, kindness, and propension to shew mercy, and do good to all his crea∣tures; thus, he maketh his Sun to rise on the evil, and on the good, and sendeth rain on the just and on the unjust, Mat. 5.45. Thus, he is kind to the evil and unthankfull; and thus he satisfieth the desire of every living thing, Luk. 6.35. Psa. 145.16.

And as, 1. thus to be an evidence of his bounty, So also, 2. that he may manifest his long-suffering and patience to∣wards the vessels of wrath, he will with-hold deserved judg∣ments, and follow them with outward mercies, Rom. 9.22. And thus he will show that he is (what he is called, Rom. 15.5.) the God of patience, not only by working it in his Saints, but by exercising it towards all men.

3. To allure them, and lead them in to repentance, Rom. 2.4. This is the end of the(k) 1.9 work and dispensation, which though wicked men may abuse to their own ruine, yet the

Lords counsel must stand; they cannot frustrate his holy de∣signs, however they pervert his work.

4. The Lord will do good to the wicked, and satisfie their desires, when they offer them up prayer-waies to him, to evidence his approbaton of, and delight in the prayers of his servants; he will so far welcom and regard the very picture of prayer, as to give some benefits of a common pro∣vidence, to show the power and prevalency of a regular and a well qualified prayer, and to encourage his people to the frequent and incessant practice thereof; to raise up their hearts to an higher esteem of prayer, and to strengthen their faith and confident expectation of a return to their prayers; thus in testimony of our tender respect to a dear friend, we will welcome and show kindness to any, who is like, and doth resemble such a person; and thus the Lord taketh no∣tice of Ahabs fasting and prayers, 1 King. 21.39.

But you will say, doth not the Lord say,* 1.10 because Ahab had done so, therefore he would, &c? Ans. Yet Ahabs humiliation was not a proper mean (as not being right qua∣lified, nor such as the Lord required) yet it gets the name, and the reward not for it self, but as being a sign and shadow of that which should have been; and thus the Lord did hearken to Ahab, not for his own sake, nor for his prayers sake, but to evidence his high esteem of that duty, when performed aright.

5. The Lord will thus satisfie the desires of the wicked for the trial of his honest servants; their faith and patience must be brought to the touch-stone, and be (as many other waies, So also) assaulted by this temptation, and that often proveth a very strong one, Psa. 73. where we will find the servant of God sore put to it, and much shaken, His feet were almost gone, his steps had wel-nigh slipt, when he con∣sidered how the wicked had all, and more then their heart could wish, while he was plagued, and chastened every morning; thus also, Psa. 37. Psa. 17. from ver. 9. Jer. 12.1.2. Habak. 1. from ver. 13. &c. But this doth add very much to the trial, when the wicked prosper in their oppres∣sion of the Saints, when the Lord seemeth to reject his people

and their prayers, and in his providence to smile upon their enemies; and this was the case of the Saints, and the occa∣sion of their sad complaints in some of these Scriptures now cited, as Hab. 1. Ier. 12. &c.

But, 6. this may not only be for trial, but also for cor∣rection, and a paternal castigation of the people of God for their sins; when the Lord is wr••th with them, he sets up the right hand of their adversaries, and makes their enemies to rejoyce, Psa. 89.38, 42. &c.

7. The Lord will thus deal with the wicked in judgment and in wrath.

You will say, how can it be possible that these good things can be given in wrath? they seem rather to be pledges of love. Ans. These things in themselves are mercies, and should lead us in to repentance, and make us fear and love the Giver, but yet those venemous vipers suck poyson out of these sweet flowers; and thus in the, issue these blessings (according to that sad word, Mal. 2.2.) prove cursed and hurtfull; When the Lord purposeth to show his wrath, he endureth with much long-suffering, and entertaineth with many favours, the vessels of wrath fitted for destruction, Rom. 9.22. Mercies abused degenerat into curses, and prove dangerous snares and occasions of sin and misery; hence, kindness thus shown to the wicked, is called by an ancient, misericordia omni indignatione crudelior, mercy more ter∣rible then any rod and judgment: And another comparing the affliction of the Saints, with the prosperity of the wick∣ed, calleth the one misericordia puniens, mercy punishing, and the other crudelitas parcens, fury and indignation spa∣ring: Wo(l) 1.11 to him who gets his will, to his ruin; the Lord many a time in(m) 1.12 mercy with-holds from his children, what he giveth in wrath to enemies; the prosperity of fools shall destroy them, Prov. 1.32. and not only their abundance, and having more then their heart could wish, but their necessary accommodations, their food and raiment, their table, and that which should have been for their welfare, becometh a snare, a trap and stumbling block unto them, Psa. 69.22. The success and prosperity of the wicked be∣cometh

an occasion, both of sin and misery; first of sin; and here we(n) 1.13 might instance several particulars, as it proveth an occasion of pride;(l) 1.14 if the Lord grant the desires of the wicked, they will exalt themselves, Psa. 140 8. Secondly, of impenitence, security and self pleasing: when Ephraim became rich, and found out substance in all his waies, he said no iniquity should be found in him, Hos. 12.8. when the ground of the rich man brought forth plentifully, he said to his soul, take thee ease, eat, drink and be merry, Luk. 12.16, 19. Because the degenerat Israelits saw no evil, and had plenty when they sacrificed to the queen of heaven, they would not hearken to the words of the Prophet, Ier. 44 16, 17. Thirdly, of cruelty,(m) 1.15 though the tender mercies of the wicked are usually cruel, Prov. 12.10. yet especially when they are lifted up with success, then they become intole∣rable; not only their hand, but their tongue is cruel, and full of venom, Heb. 11.36(o) 1.16 37.

And as thus the prosperity of the wicked becometh an occasion of sin, So also of misery and suffering; their victo∣rious sword will at length enter into their own belly, Psa. 37.15. they will ere long be enclosed in their own fat, Psa. 17.10. their prosperity shall destroy them, Prov. 1.32. Ier. 12.1, 2, 3. their success is not only a fore-runner, but also a preparation and occasion of their ruin; tolluntur in altum, ut lapsu graviore ruant: they are lifted up, that their fall might be the greater; and their place in the world becometh a (p) rock, from which they are casten down head-long.

We need (q) not then fret our selves because of evil doers, nor envy their prosperity, Psa. 37.1. neither need we questi∣on the Lords fidelity, either in performing his promises to his children, or his threatning against the wicked; nor have we

any reason to ask, with those wretches, Mol. 2.17. Where is the God of judgment? nor to say, with them, Zeph. 1.12. the Lord will not do good, neither will he do evil; but what∣soever cross-dispensations the godly are exercised with, and whatever success the wicked get in their evil waies, yet we may be perswaded, that the froward is an abomination to the Lord; and that his secret (his blessing, though thou discern it not) is with the righteous, that the curse of the Lord is in the house of the wicked (though full of riches) and his blessing on the habitation of the just, though never so mean and poor, Prov. 3.31, 32, 33, 34, 35.

And now we proceed to that other branch of the objecti∣on, that concerneth the Saints, their disappointments and want of success; as if the Lord did not hear nor regard their prayers. For answer, as we would remember what the Lords hearing of prayer doth import, So we would know how, and what be the different waies after which the Lord answereth the prayers of his people; least through our ignorance, unbe∣lief, or want of observance, the Lord hear and answer our prayers, and yet we not know, nor take notice of his hand, as it was with Iob, ch. 9.16, 17. and the reason he giveth there of his mistake, may also blind our eyes; for, we often, like foolish children, regard not what we have, and take little notice of what we receive, because we get not what we would have, and what our carnal desires crave; and thus, when the Lord delayeth for a while, though he draw nigh to us in the fit time and right season; yet (as that emi∣nent Saint professeth of himself, ver. 11.) though he goeth by, we see him not; and when he passeth on, we perceive him not; our eyes are shut, that we cannot see his hand; and our ears are heavy, that we cannot hear what he saith in an∣swer to our prayers; especially when the heavenly echo doth not answer voice, and when he giveth not the particular mercy which was askt, but some other thing (though better for us) by way of compensation and gracious commutation. It would then be diligently observed, that the Lord may hear our prayers four different waies; 1. by way of perfor∣mance, and giving the very particular we desired, and in our

time and manner; 2. by way of compensation, when he giveth not the very particular, but maketh a commutation in that which is better for us; 3. by a••••••ying to give till the fit time for us to receive; and, 4. by denying what we askt: For, though then he make a compensation, yet it is no smal mercy that he with-holdeth what would hurt us, and of it self is a gracious return of our prayers, and should with thanks-giving be acknowledged, though no new, and other mercy were then added.

You will say, when the Lord performeth, and satisfieth our desire by giving what we askt, yea, and when he maketh a compensation and exchange, giving us some other mercy in lieu of it, especially when he giveth what is better, as spi∣rituals in stead of temporals (as usually he doth) in those cases it will not be denied, that the Lord heareth our pray∣ers; but, 1. while he delayeth, and during the interim of the delay; 2. when he denieth what was askt, and will ••e∣ver give it, we cannot conceive how in those cases the Lord can be said to hear and answer our prayers; especially si••ce the Lords denying to give what we prayed for, appeareth to be nothing else but his rejecting our prayers, and denying to answer them. Ans. Its too usual here to confound things much different, and to commit a most gross and dangerous fallacy, as if it were one and the same thing to receive what we ask, and to receive an answer to our prayers; and not to receive what we desire and ask, and to have our prayers re∣jected: But as we have shown, that the wicked may get their hearts desire and more in wrath, though their prayer be an abomination to the Lord; So now it shall appear, that the Lord doth accept and answer the prayers of his servants, though he give not what they askt; yea, and that the very delay for a season, and an absolute denyal, may be a return and answer to their prayers.

You will say, that is strange doctrine. Ans. But most certain, and which should not be questioned amo•••• be∣leevers; for clearing of which; 1. let me ask how 〈◊〉〈◊〉 didst pray for such a supposed mercy? whether absolut••ly and peremptorily, as if thou hadst 〈◊〉〈◊〉 [Lord, I know••

what is fit for me to have, and this I have made choyce of, and desire not to want upon any terms; and as to this, let me have my will, and not be at thy disposin] and if thou hast prayed thus, thou hast reason to go and beg pardon for thy folly and intolerable pride and presumption; otherwise thou mayst fear an answer in wrath, to humble thee, and make thee know, that thou(r) 1.17 knowest not what to ask; and to learn thee to be no more so rash, positive and peremp∣tory in desiring those those things which, are in their own nature(s) 1.18 indifferent, and may in the use prove serpents to sting thee, and not bread to nourish thee; and so could not be given to thee when such, but in wrath: But if thou hast learned to pray as thou ought'st, submitting to him who is(t) 1.19 wonderfull in counsel, and excellent in working, to the only wise God, and thy compassion at Father, who will not give thee a stone in stead of fish; and confining thy desires within the bounds of the promise (for these indifferent things only then fall under the promise, when hic & nunc, they are good to us, as hath been shown, Part 1. Chap. 7. and Part 2. Chap 2.) if thou hast thus learned to pray aright, thou needst not doubt of the success of thy prayers; but maist be assured, that though thou hast not gotten the particu∣lar that thou named in thy prayer, yet thy prayer hath been heard and answered: the true sense and meaning whereof must be this,(u) 1.20 [O Lord thou knowest what is good for me to have, or want; and this is the mercy that I desire, if it may prove a mercy and blessing indeed; but otherwise let me rather want it, then have it in wrath, and to be a snare un∣to me.] So that every prayer for outward and temporal things, must have a condition either tacite or expressed, and so must have two parts and members; and as we pray for such a supposed mercy upon supposition of expediency and conveni∣ency, So we pray against it, and that it may not be given upon supposition of inexpediency and hurt: Hence its evi∣dent, that the Lord in denying, when the condition of ex∣pediency faileth, or delaying till it be placed, doth hear and answer thy prayer; and if he did give the particular, he would not answer, but reject thy prayer; for under both

parts of the supposition, this is it which is absolutely said and askt, [Lord do thou as a wise and tender father make choyce for thy foolish child, and do, as to the particular desired, what may prove for thy glory, the good of the Church and thy servants comfort, advantage and eternal happiness.] And when we thus pray, if the Lord did not with-hold what would be for our hurt (for otherwise (as we may suppose from, Part. 2. Chap. 2. Sect. 2. and what here followeth) when these outward things would prove good for us, they will not be with-held) and if he did give the particular we named, he should not answer our prayers, nor fulfill his promises, nor do according to our faith and expe¦ctation, nor according to our trust in him, or that fatherly care and providence he exerciseth towards his chosen ones; but in with-holding what we thus desired, in the supposed case of inexpediency, he answereth all those ends and engagements.

And upon the former ground, we may yet further argue; 1. what is only conditionally askt, if the condition fail, it is not askt; and what is only relatively, and in reference to such an end loved and desired, when it will not conduce un∣to, but rather hinder and obstruct that end, it is not loved and desired, but rather hated and loathed: But the Saints pray for these outward and temporal things only conditi∣onally and relatively, as we have seen, Part 1. Chap. 7. Sect. 2. and in the present case the condition faileth, and their subserviency to the great end; and therefore, they be∣ing thus cloathed with such circumstances, they are not askt not desired; and therefore their prayers cannot be said to want an answer, because these are not given. 2. Such con∣ditional petitions must have two parts, and those opposit, according to the nature of the condition, viz. that such a particular may be given upon the supposition of expediency, and upon the contrary supposition of hurt and inexpediency, that it may be with-held and not given; now both these conditions cannot concur, as being opposit, and so both these parts joyntly, and in sensu composito, cannot subsist, nor be askt, and one of them (and that the best, and which only in the supposed case is desired, and (shall I say?) absolutely

(x) askt) is alwaies heard and answered,(u) 1.21 even then when the particular is not given. 3. If our prayers must not be thus resolved, and so thus heard and answered when the particu∣lar is denied) as we would, 1, prove forgetfull of our main and great unsiness, and the one thing necessary, in not asking in subordination threunto; and, 2. as we might prejudge the Church, and wrong others who may be also concerned therein. So. 3 we might be inju••••ous to our own selves, in refe∣rence to our self ends (which then must rule and mislead) for what knowest thou but in the denial there may be a reserva∣tion for some greater mercy of the same nature and kind, which would have been obstructed by ••••y getting what for the present thou so earnestly desired; if thou hadst come to such a place, and hadst been put in such a station and condi∣tion of life, as thou didst so greedily cover, that might have obstructed thy greater preferment, and better accommodati∣on in the world, and then again, ••••y getting such a particular, might bring along with it some sad and heavy cross, which the having of such a mercy could not counter-ballance, and therefore the Lord in his love, and in his pity may prevent such a great evil by with-holding a less good.

And th••n w••at hath been said in reference to the prayers of the wicked, that they are not accepted, heard, nor an∣swered (a•• being 〈◊〉〈◊〉 abomination to the Lord) when the par∣ticular they desired is given, may serve as a second ground for illustrating the present point, concerning the Lords hear∣ing and answering the Saints prayers when the particular is not granted: As there will hear be found parity of reason, though upon contrary grounds, So the ends and designs (keeping still the opposition) will appear to be proportionably alike, by comparing what hath been here said concerning the one, viz. the ends propounded in the dispensation of those mercies to the wicked, with what followeth, Sect. 4. con∣cerning the trials and disappointments of the Saints; only in the general now we may suppose, that as the Lord in wrath giveth to the(y) 1.22 children of wrath, that which through their folly and abuse becometh a snare, and occasion of their ruine, So in mercy he with-holds from the vessels of mercy what

would harm them, and become a temptation and occasion of their hurt; and therefore, as he answereth ••ot the prayers of the wicked when he giveth them their hearts des••re, So he answereth the prayers of his servants when he with∣holdeth the particular they desi••••d.

3. From the return ma••e to Christs prayer (once and again(z) 1.23 renewed) that th•• 〈◊〉〈◊〉 ••••••ght ••••••s f••om ••im, it is evident, that the prayer may be 〈…〉〈…〉 when the particular is not gra••ced; for 〈…〉〈…〉 or p••••s a ••ay from him, but he did drink it o•••• 〈◊〉〈◊〉 the ••••••••om, and ye•• it were blasphemous to imagine that Christs ••••ayer w•••• not heard, contrary to what h•• himself ••ff••••••th Joh. 11.4••. Fa∣ther, I know that thou alwaies hea••est me. And pa••••icular∣ly, as to that prayer, the holy Spirit ••••stifieth that he was heard, Heb. 5.7.

And then, 4. in the general the Scriptures of truth do most clearly, fully and frequently assert, that they th•••• s••ek the Lord shall not want any good thing, Psa. 34 10. the same is affirmed of them that walk vpright••••, Psa. 84.11. and of them that fear the Lord, Ps••. 34.9. H••••ce, we may well infer, since they shall want ••o good thing, they cannot want a return ••o their prayers, and 〈…〉〈…〉 answer from their God, the Lord doing what is 〈◊〉〈◊〉 for them 〈◊〉〈◊〉 reference to the particular they desired. A••d si••••e no 〈◊〉〈◊〉 shall befall the righteous, Psa. 91.10. P••••v. 12.21. &c. therefore they shall not g•••• ••hat 〈…〉〈…〉 ••hem, 〈◊〉〈◊〉 they should ask it upon a mistake; 〈◊〉〈◊〉 ••aths of th•• 〈◊〉〈◊〉 are m••••c•• 〈◊〉〈◊〉 truth ••esu•• ha•• k••••p 〈…〉〈…〉 monies, Psa. 25.10. If all his 〈…〉〈…〉 such, then 〈◊〉〈◊〉 those paths in which he 〈◊〉〈◊〉 in ••••swering th•••• prayers, those paths must be su•••• 〈…〉〈…〉 of ••••uth and fidelity in 〈◊〉〈◊〉 forming th••••e 〈…〉〈…〉 & answer them when they call upon him. There 〈◊〉〈◊〉 ••ever a p••••yer p••••••••∣ed out in truth, at which the God of truth did ••o•• drew nigh, and to which he did not 〈◊〉〈◊〉, Psa. 145.18.19. all his paths are mercy and truth to all true 〈◊〉〈◊〉, who can produce one exception or instance to the co••tr••••y? He never said to such, sock ye me in vain, Isa. 45.19. and then

there is a considerable word to this purpose, Rom. 8.28. We know that all things work together for good to them that love him; if we ponder the scope of the place, we will find this general truth to have a special relation to prayer, of which the Apostle had been speaking in the two preceeding verses (where he had shown our ignorance, and that we know not what to ask, and the need we stand in of light and help) and now, saith he, you having been assisted to do your duty and pray ar••ght, you need not be anxious for Gods part, and that which lieth upon him to do by way of return, for ye may be assured, whether he give or with-hold the particular, he will have such a care of you, as to do nothing but what he will make contribute and work for your good; though we know not what to ask, yet God knoweth what to give; he will not challenge thee for asking what thou apprehended to be good for thee; if(a) 1.24 upon the mat∣ter it be lawfull, and if thy desire be moderate and submis∣sive, although, as to the particular, there may be a mistake flowing from thy ignorance of the event, and those follow∣ing circumstances which thou couldst not for-see, but yet the Lord will do what he of his infinite wisdom and know∣ledge seeth will be indeed good and convenient for thee; and we (I, and ye believing Romans, saith the Apostle) do know that God will care for them that love him, and who in all things do make their requests known to him, he will procure their good by the fittest means; though the wicked will not know and acknowledge Gods care and fidelity in performing his promises, and therefore think it in vain to seek the Lord, yet we know, and are perswaded of his love and care: Sure∣ly the knowledge and belief of this point is a differencing mark and character, they who have no interest in Gods love and care, will not believe it towards others.

And thus its certain, that the Lord alwaies heareth his honest supplicants, Si(b) 1.25 non ad voluntatem, tamen ad uti∣litatem. If not according to their desire, yet for their profit (which if our(c) 1.26 desires would not hinder and obstruct, they should alwaies be answered) what? doth our kind Father grudge to give us such empty trifles which he bestoweth in

such abundance upon the wicked? would he, who hath so loved us as to give his only begotten Son to death for us, and to prepare an exceeding and(d) 1.27 eternal weight of glory for us: would he with-hold these perishing thi••gs from us, if it were not for our good? Rom. 8.••2. Nay, if we had not askt, as we could have no solid peace, either in the having or wanting such a particular, that being the fruit of prayer, Phil. 4.6, 7. So we might have(e) 1.28 gotten in wrath, what the Lord now in mercy with-holdeth from thee, who hast committed the matter to God, and hast referred all to his wise, free and loving choyce. And thus, whatever be the particular ends and reasons (of which, Sect. 4.) why the Lord with-holdeth such and such particular mercies as we de∣sired, in the general it is evident, that his design herein al∣waies is to prevent our hurt, and promove our comfort and happiness; and that all his paths toward us may be mercy and truth, by making all things work together for our good.

And now to the Objection as it is propounded, we answer. Although al things did come alike to all, yet they are not alike to all; though in the outward dispensation there appear no diff••rence, yet as to the fountain from which such a dispensati∣on did flow, the end to which it doth tend, the effect, fruit, use, &c there is a vast difference; for, those things which are mer∣cies, blessings and pledges of love to the Saints, prove snares, judgments, and an earnest of everlasting wrath to the wicked; and what greater difference can be imagined? yea, not only is there so great an inequality & dissimilitude where they seem to be equal and alike, but also where there is an inequality, and the advantage appeareth to be on the part of the wicked, as while we compare them in their prosperity and success, and having(f) 1.29 more then their heart could wish, with the godly under persecution, affliction and sore calamities, yet even thus the case is not altered, nor the difference and disproportion less; for the Saints afflictions, wants and tryals are sanctified unto them, and are made to work for their good, as being in∣cluded in these all things which must pay tribute to the god∣ly, and be subservient to them in their great work, that con∣cerneth the glory of God and their own salvation, Rom. 8.28.

and the wickeds full cup, is full of poyson, and in the belly will become like gall and worm-wood: The Scripture speaks of a strange kind of wine, Rev. 14.10. viz. the wine of the wrath and indignation of the everliving God, a part whereof is mingled with all their delicious liquors, which makes them prove so deadly and astonishing; the wicked will never be able to digest or vomit up this wine, the fattest and strong∣est among them will not be able to wrestle with it, though they cannot flee from it, and therefore in dispair, when they find it begin to work, and cease upon their vitals, they, even the Kings of the earth, the great, rich and mighty men will in vain cry to the mountains and rocks to fall on them, and hide them from the wrath of the Lamb, from which they cannot flee, and before which they cannot stand, Rev. 6.15, 16, 17. and in that day every one shall be able to discern the great difference that shall be between the righteous and the wicked, and between him that serveth God and him that serveth him not, Mal, 3.18. and after that unto all eterni∣ty their lot and outward condition shall be no more alike; that shall be the general day of audience and discrimination; no more prosperity to the wicked, nor affliction to the Saints; all tears shall then be wipt from their eyes, but the wicked shall be cast into that lake that burneth with fire and brimstone, Rev. 7.17. Rev. 14.10. Mat. 13.42. Mat. 25.41, 46. Isa. 3.10, 11.

What? will ye, whose priviledge it is to have a good under∣standing, Psa. 111.10. become so foolish and brutish as to envy or fret because of the prosperity of evil doers, or the afflictions of the Saints? Psa. 73.3, 14, 22. and wilt thou be so basely ungrate as upon such an account once to question his love, care and fidelity? all whose parts towards thee are mercy and truth, especially then while he will not suffer thee through thy folly to undo thy self, nor put a sword in thy hand whereby thou wouldst offer violence to thy own soul? and what are all our lustings, our immoderat and peremptory desires after such and such creature-enjoyments, but as ro∣ving fits of distempered brains seeking after that which may occasion their ruine? Let us not then be so earnest and perem∣ptory

in such desires, nor too anxious concerning the event of our prayers for them, let us not measure the answer and success of prayer by such a rule, but let us leave all upon the care, love and wisdom of our Father.

You will say, wherefore then should we pray for those things, since we may not be anxious concerning the success of such prayers? Ans. As we must pray, So we ought to pray so as we may prevail; and as we must look to our prayers, So after their success; but yet we must not be anxious concer∣ing the particular, whether in kind it be given or not; and though the particular we apprehend to be good and desirable, be not(g) 1.30 good for us at such a time, yet to pray for it in a regular way is good and acceptable to God, and may flow from the breathing and assistance of the Spirit, who helpeth us to mind our duty, but not to look to the decree of God concerning the giving or with-holding of such a particular; now the Lord having put such a price and opportunity into our hand, as to see and consider such a mercy which in it self is not evil, and may be lawfully desired, and may prove a blessing to us, it is our duty to improve that opportunity, and to hold out the case to God, referring all to his wise and ho∣ly will, and begging that he would do what may be best for us: And thus, as, 1. thou dost thy duty, and obeyest the command to make thy request known to God in every thing, Phil. 4.6. So, 2. now thou mayst have peace, while other∣wise a tender conscience in no business, case or particular, can have rest, for untill we recommend our case to God, how can we expect his blessing? But, 3. by prayer, we will not only thus have a kind of negative peace, and fredom from the challenges of conscience, but also a positive and promising peace, Phil. 4.7. where after the exhortation to pray in eve∣ry case, there is a promise, not that we shall get the very particular desired, but whatever we get or want, we shall get the peace of God to guard our hearts, both against anxi∣ety(h) 1.31 and care, and against grief and disquietness when

what we desired is not given, and the right and sanctified use of the mercy when it is given; our prayers cannot want an answer, which shall be better then all outward trifles; to wit, the peace of God that passeth all understanding. If the answer quiet and content our heart, it must be full and satis∣factory, for all we can have is peace and contentment, and let the Lord speak it by what mean he pleaseth, whether by giving or with-holding such a mercy, it is no great matter, but certainly some one way or other he will speak peace to his Saints, Psa. 85.8. And as this spiritual peace is thus pro∣mised, So it is promising and evidencing; 1. it declareth that God hath accepted our prayers; for, what else is this peace but a messenger from heaven to show us that the King hath heard and welcomed our supplication? And then, 2. its an earnest and pledge of more, and that the Lord will make his dispensation (as to the particular) to work for our good; and thus, as such a prayer is good and acceptable (whatever be the indifferency of the object in its own nature) So it is a mean for good to us, and for procuring the blessing, which as it is sought, So it will not be with-held, whether the particular in kind be given or not; such a prayer will prove a mean for good, though not by the mean that thou didst desire and name, the Lord will ••less thee in reference to the particular, by doing what he will make prove best for thee, though he lay(i) 1.32 the right hand on Ephraim, and prefer him to Manasseh.

And thus it may appear, that though the particular be not given, yet the prayer may not only be said to be accepted and heard, but also answered; though we desire not to con∣tend for words, yet we think, that when ever the Lord heareth, then he may be said to answer; because his hear∣ing, is never separated from his speaking; for, either then he stayeth the heart with this spiritual peace, or secretly up∣holdeth the supplicant that he faint not, or some one way or other doth him good; but if any will refer the answer of prayer to a sensible manifestation of Gods hand, either by giving what was askt, or making some notable compensation and exchange; we will not debate such a nominal question,

but its certain, the Lord may accept and hearken to thy prayer, a long t••me before thou meet with any such sensible manifestation of his acceptance.

But wo(k) 1.33 to the wicked! when shall they hear of their prayers? though many mercies be ••••spensed to them by the hand of a common providence, yet ••••ching in mercy, and as a return of their supplications; though they have a c••vil ••••ght (which no man dare challenge) to what they enjoy, and whatever grant and donation from the Lord, or tenure by his providence they can pretend, yet they by their ingrati∣tude and abuse of these mercies (which they have emp••oyed as so many weapons to fight against t••e G••ver) have forfeited all that right, and may every moment be thrust out of all their possessions as tennents at will, and certainly one day the heir(l) 1.34 of all things will reckon with them as theeves and usurpers for medling with, and taking possession of his goods without his licence, and for not acknowledging his proprie∣ty, by employing them for his honour; yea, and often here he reckoneth with such, they sit in slippery places, Psa. 73.18. they are not like the people of God, who dwelleth in a sure habitation, Isa. 32.18. as the whirl-wind passeth, So is the wicked no more; but the righteous is an everlasting foundation, Prov. 10.25. the wicked get none of the sure mercies of David, promised to the Elect, Isa. 55.3. but snares, fire, brimstone, and an horrible tempest is the porti∣on of their cup; they cannot promise to themselves an hours security from such a storm, they know not how soon the Lord will thus rain upon them, Psa. 11.6. The right of pro∣vidence is a mutable title and foundation, revocable at plea∣sure; the Lord may change his work, and the dispensations of providence when he will, but he cannot change nor alter his Word and break his promise, upon which the mercies of the Saints are founded, and therefore their mercies are(m) 1.35 real and stable; they are sure because they have such an im∣mutable ground as the Word of God; and they are the mer∣cies of David, and therefore they are real, because they are given for the merit and intercession of the typified David, they come to them through the covenant of promise, where∣by

the forfeiture is taken off, and the curse removed; their mercies are me••••••es indeed, and no wonder they being so costly (though cheap to us) they are the purchase of blood, they stood Christ at a dear rate: they are pure mercies, the blessing of the Lord taketh away the sting and thorns from them, Prov. 10.22. they are witnessing and sealing mercies, they are as so many testimonies of the love of our Father, and of the acceptance of our prayers; and they are(n) 1.36 pro∣mising mercies, and pledges of more; yea, and of all things whatsoever we shall stand in need of: But the wicked are not so, they are fed as oxen for the slaughter, and their mer∣cies are as so many fore-runners of their wo and misery; their blessings are cursed, and their mercies given in wrath and in judgment.

Notes

• (a) 1.1

  Psa. 73•• 2. &c. Jerem. 12.1, 2. Job 21.7 &c. Obj.
• (b) 1.2

  Job 15.4.
• (c) 1.3

  Phil. 4.6.
• (e) 1.4

  Apud Cambden, hoc cit. part. 1. cap. 7. pag. 162.
• (f) 1.5

  Omnes hu∣manae consola∣tiones fine gratiâ & be∣nedictione di∣vina sunt de∣solationes.
• (g) 1.6

  Secundum tritum illad Aagust••ni relig••o pepe∣rit divit••••s, & ylia devora∣vit matrem. luxiriant ani∣mir bus ple∣rumque secun∣dis; nec faci le est aequa commonda men∣te pati, Ovid de arte am. lib. 2.
• (h) 1.7

  Nay, sometimes the Lord speake••h thus to his own people, as Ezek. 36.22, 33.
• (i) 1.8

  Orationem peccatoris ex bono naturae, desiderio pro¦cedentem, De∣us audit —ex pura miseri∣cordia. Thom. 22. quaest 83. art. 16. in corp.
• (k) 1.9

  Finis ope∣ris licet non operantis.
• * 1.10

  Obj. Ans.
• (l) 1.11

  Male ergo usurus eo quod vult accipere, Deo potius miserams non accipit; pro inde si hoc ab illo petitur unde homo ladatur exau∣ditus, magis metuendum est ne quod posset non dare propitius, det iratus. Aug. just. in Joan. tract. 73.
• (m) 1.12

  Aliquan∣do Deus iratus dat, quod pe∣tis; & Deus propitius ne∣gat quod petis, Aug. de verb. dom. serm. 53.
• (n) 1.13

  Qui ni∣mios optabat honores, Et nimias posce∣bat opes nu∣merosa para∣bat, Excel∣sae turris ta∣bula••a, unde••altior esset Casus, & impulsae praeceps immane ruinae Quid Crassos, quid Pompeios evertit? & illum Adsua qui domitos deduxit flagra Quirites? Summus nempe locus, nulla non arte petitus; Magnaque numinibus vota ex••udita malignis, Ju∣ven satyr. 10.
• (l) 1.14

  Sed quae reverentia le∣gum quis me∣tus aut pudor est unquam properantis avart? Ad sce∣lus atque ne∣fas quodcun∣que est purpu∣ra ducit, Ju∣ven. Sat. 14.
• (m) 1.15

  These words may es∣specially relate to the prospe∣rous dayes of Antiochus Epiphanes, who yet in his sickness, and when the hand of God was upon him pro∣fessed much tenderness to the people of God, a Mac∣cab. 9.
• (o) 1.16

  Non est cur sideles deflectant a lege sibi divinitus imposita, vel invideant incredulis, quasi magnum lucrum fecerint, ubi a depti sunt quod volebant, Calvin. instit. lib. 3. cap. 20
• (r) 1.17

  Rom. 8.26.
• (s) 1.18

  We are not now speaking of spirituals which have no place here, because these shall not be with held, no not as to their measure and degree, as may appear from Patt. 1. Chap. 7. Sect. 2.
• (t) 1.19

  Isa. 28.29.
• (u) 1.20

  1 Tim. 1.17.
• (u) 1.21

  When the condition is placed and in∣cluded, an by∣pothetical pro∣position be co••eth abso∣lute, condi∣tion••lis p••si∣ta cou•••• one fit absoluta.
• (y) 1.22

  Eph. 2.3.
• (z) 1.23

  Mat. 26.39, 42, 44.
• (a) 1.24

  Especially since his Spi∣rit may con∣cur and assist thee in the pouring out of such a prayer; it being our duty to go to God, and hold up to him what we con∣ceived to be good and fit for us, com∣mitting to him to make choyce for us what he knows to be best. See Part 1. Chap. 9. Pag. 269.
• (b) 1.25

  Aug. ••u••i supra.
• (c) 1.26

  Our de∣sires are often foolish and ••••rtfull.
• (d) 1.27

  2 Cor. 4.17.
• (e) 1.28

  Deus con∣cedit tratus quod negat propitius, vid. Aug. loco jam jam citato.
• (f) 1.29

  Ps. 73.7••.
• (g) 1.30

  Hic & nunc, & nobis.
• (h) 1.31

  As anxi∣ous care is impertinent to us who are servants and children, for that lieth on the father and on the master of the master of the family, So it is impro∣fitable, and can do us no good, but rather provoke the Lord to smite us, Mat. 6.27. and prayer is prescribed as a remedy of this care, Phil. 4.6. and shall we then make our prayers become fewel to feed it? by being anxious concerning the event and success of our prayers.
• (i) 1.32

  The Saints faith doth of∣fer (as Joseph did his two sons) both the having or wanting of such a particu∣lar mercy to the Lords choice; only they perempto∣rily desire the blessing: but yet they set the supposed mer∣cy to the right hond (as it 〈◊〉〈◊〉 were) and de∣sire that it may be prefer∣red; but the Lord often, &c.
• (k) 1.33

  Isa 3.11.
• (l) 1.34

  Heb 1.2.
• (m) 1.35

  Mercies given in re∣turn to prayer are, 1. real; 2. stable; 3. costly; 4. pure; 5. wit∣nessing; 6. promising.
• (n) 1.36

  Every one of the Saints mercies may be called Gad, for a troop cometh.