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. I. Of the success of prayer, what the Lords hearing of prayer doth import, how it may be known, and why the Lord doth not alwaies answer the prayers of his servants after one and the same manner?

THere be here several particulars, to which we shall speak in order; 1. that the Lord will alwaies hear those prayers that can lay claim to a promise; 2. for removing the great stumbling block of prayer-less souls, we shall endea∣vour to show, 1. what an answer to prayer doth import, 2. what are the different waies the Lord observeth in an∣swering our prayers; 3. that the Lord alwaies heareth the regular prayers of his servants, but at no time the prayers of the wicked; 3. we will propound some marks and evi∣dences for discerning the success of prayer; 4. we will mo∣destly

enquire after these holy ends and designs, why the Lord will not alwaies give the particular mercy that was de∣sired, even when he accepteth and answereth their prayer.

Sect. I. The Lord will certainly answer all those prayers that are grounded upon the promises.

1 Joh. 5.14, 15. And this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us; and if, &c.

Isa. 45.19. I said not unto the seed of Jacob, seek ye me in vain.

A wight man (we use to say) never wanteth a weapon; this is the Christians motto, none can rob him of his arms; enemies may assault, and fight against us, yea, they may prevail, and tread upon us; they may spoil us and dis∣arm us, and take away from us all such weapons as they use against us; but yet when devils and men have done their worst, the Christian stands alwaies girt with his armour of proof; it is out of the enemies reach; our magazine is in a high and impregnable rock, which cannot be stormed; its(a) 1.1 the armour of God, and he who made it, doth still keep and preserve it; though he gave it to us for our use, yet he is still the owner, and keeper both of it, and of those in whose hands he puts it, Eph. 6.11, 13, 14, 16. The Christian (if he prove not false to his Master, and faint∣hearted without cause) can never be brought so low, as to render his sword; no enemy can force him to yield; and therefore he only is the truly worthy and invincible man; he will not and cannot upon any terms submit, or be overcome; he disdaineth to capitulate with an enemy, whatsoever con∣ditions of peace are dishonourable to him, he must prevail and carry the day, Eph. 6.16. Rom. 8.37. Jam. 4.7. Now prayer is a main(b) 1.2 parcel of this armour, which supposeth

and girdeth all the rest fast to us, and therefore frequently carrieth the name of the whole, preces & lachrymae sunt ar∣ma Eecclesiae, prayers and tears (according to the old saying) are the arms of the Church; as none are able, So neither will any labour to rob them of their arms, though some mocking, others insulting, will upbraid them with them; but let such mock on, yet wo to them, if they use these arms against them, their malice, plots and machinations; if David pray, that the counsel of Achithophel may be turned into foolishness, it will not stand, and being rejected, it will prove an occasion of his ruine, 2 Sam. 15.31. and 17.23. whether persecutors fall, or prevail, they are hastening their own ruine; and though the prayers of the Saints be not directed against their persons, nor for their eternal destructi∣on, yet, the Lord in justice, doth thus punish incorrigible enemies at length; and in the mean time the Lord is trea∣suring up wrath against them, and many a time poureth out some visible judgment upon them here; and if there be any way or mean for reclaiming of them, the prayers of the persecuted will prevail; so that the Saints prayers never return empty; this sword is never drawn, nor this bow bent in vain; and therefore may fitly be compared to the bow of Jonathan, and the sword of Saul, which are said never to return empty, 2 Sam. 1.22. Honest supplicants are like these left-handed Benjamits, which could aim at an hair∣breadth and not miss, Judg. 20.16. And this is the excel∣lency of this notable piece of armour, that it is not only a weapon for defence, but a talent also wherewith we may trade for time and eternity; its usefull in times of peace, as well as war; and therefore it shall continue and abide, even then when (according to that sweet promise concerning the dayes of the Gospel, Isa. 24.) men shall beat their swords into plough-shares, and their spears into prunning-hooks, and shall learn war no more: What is said of godliness in the general, 1 Tim. 4.8. may well be applied to prayer in parti∣cular, it is profitable unto all things, and in all times, in eve∣ry trade and condition of life, in every business and occur∣ence it may be improven to advantage; the praying soul

as he only, so alwayes, is happy and successfull; he cannot miscarry nor be disappointed, (when his faith and expecta∣tion is regulated by the promise, the least jot whereof shall not be un fulfilled to him) the Lord will hear him when he crieth, and satisfie his desire, Psa. 145.18, 19. And this is the confidence that we have in him, that if we ask any thing according to his will, he heareth us; — and we know that we have the petitions we desired of him: if we ask, it shall be given; if we seek, we shall find; if we knock, it shall be opened, and we shall receive liberally, not some few things, but all things whatsoever we shall ask in Christs Name, 1 Joh. 5.14, 15. Mat. 7.7. Mat. 21.22. Mark 11.24. Luk. 11.9, 10. Jam. 1.5. Ioh. 14.13, 14. Ioh. 16.23, 24. &c.

We will not now stay to enumerat the several promises made to prayer, these being so many and obvious; nor to vindicat the Lords fidelity from atheistical cavils; or to hold forth some grounds for supporting our faith, in waiting upon the Lord for the accomplishment of his promises, having at so great a length insisted to these particulars, Part 2. Ch. 2. Sect. 2. Let us now only view some few Scriptures, and ponder how pithily the Spirit of God there expresseth the efficacy, power and prevalency of prayer; Let me alone (saith the Lord to praying Moses) Exod. 32.10. Domine, quis tenet te? who holdeth thee, O Lord? saith Austin: an ho∣nest supplicant holds (as it were) my hands, and will not (saith the Lord) let me alone; though I would compound with him and buy his peace, yet he will not be put off, but I must yield to him, v. 10.14. And then let us consider, what is recorded of praying Jacob, Gen. 32.24, 25, 26.28. Hos. 12.3, 4. first, that he had power with God; yea, and, 2. that he had power(c) 1.3 over God, and prevailed over the great(d) 1.4 Angel of the Covenant; 3. that though he said Let me go, yet he would not let him go till he blessed him; and, 4. wherein his strength did lye, viz. in his tears and supplica∣tions: but, let none through their folly and ignorance strain and abuse these words, which do most significantly hold forth the power and success of prayer, but not any weakness and im∣perfection in our holy and mercifull God, Who did (as Calvin

speakeah) hold up Jacob with his right hand, and fight against him only with his left. To these we shall add no moe but a word or two from Isa. 45. where, v. 11. the Saints are in∣vited to to ask him of things concerning his sons, which we may conceive to be spoken of spiritual mercies to every thirst∣ing soul, or of publick mercies to the Church; and concern∣ing the works of my hands, or things that fall under a com∣mon and general providence, viz. temporal and outward mer∣cies,(e) 1.5 command ye me, saith the Lord, who commands all the host of heaven and earth, v. 12. If these words had dropt from the pen of a man, we might justly have abominated them as blasphemous; but the Lord himself having thus stoop'd so low to strengthen our faith, let us admire this wonderfull condescension and improve it to the right end, for supporting our confidence when we draw nigh to God: What? shall worm Jacob have power with God, and pot-sheards on earth strive and wrestle with their Maker? yea, and may they in the combate prevail and carry the day? Yea, saith the Lord, this honour and priviledge have all the Saints; all mourn∣ing Jacobs shall become prevailing and victorious Israels. What? may the base beggar and wretched rebel come to court and have access to the King? Yea, saith the Lord, the beggar may come in his rags and lay out all his sores; and if the rebel hath submitted and gotten a pardon, he may pre∣sent his supplication to me; and all my subjects and servants, of whatsoever rank or condition, may not only come and ask what they will, but they may command me: surely the Lord doth not complement with his poor creatures, when he saith, they may command him There is here the reality of the thing, but in a way that is suitable to the glorious majesty of the great and infinite Lord, in that the Saints have more power and moyen with God, then the greatest Courtiers and Favou∣rits of an earthly King have with him; and in that they shall as certainly prevail, as if they could command. O! when will we be sensible enough of this astonishing condescension and love, that the high and lofty one will regard us and take no∣tice of our requests; and then stoop so low to express his ten∣der bowels, and to encourage us while we draw nigh to him,

as in our own dialect to speak to us, and to hold out himself as one with whom and over whom we had power, yea, and shall I say (what he himself hath said) whom we may com∣mand? and shall we be so base and ingrate as to doubt any more? O! let us rebuke our ignorance and unbelief, and from henceforth, with confidence, and in(f) 1.6 full assurance of faith, draw nigh to him; knowing, that though the fig-tree do not blossom, nor fruit be in the vines, though the labour of the Olive fail, and the fields yield no meat, though the flock be cut off from the fold, and there be no herd in the stalls, yet all honest supplicants may rejoyce in the God of their sal∣vation, who will not suffer the promise to fail nor disappoint those that wait upon him: the return of prayer is more cer∣tain and infallible then the seasons of the year; though these long ago were established by an un-alterable covenant, Gen. 8.22. yet, the Lord hath reserved a liberty, not to follow alwayes there the same course, and by such variations of pro∣vidence to punish (when it seemeth good to him) the delin∣quencies of men; but this word of promise, concerning the success of prayer, is so absolute and peremptory, that it ad∣mits of no exception; and the return of prayer being ground∣ed upon such a sure foundation, though(g) 1.7 heaven and earth should pass away, though the mountains should melt as wax, and all the host of heaven be dissolved, and fall down as the leaf falleth off from the vine, yet the Lord will own his(h) 1.8 Word, and will fulfill all his Promises, the least jot or title whereof shall not, cannot fail, Mat. 5.18. Luke 16 17. And doth he not solemnly protest, that though he command∣eth, inviteth and intreateth us to come unto him and pour out our desires before him, and proclaimeth his fury and in∣dignation to all persons and families that call not upon his Name, yet he never said, seek ye me in vain? Isa. 45.19. Who is the man that dare challenge the God of truth, and can say, that ever he sought him in vain, if in truth and with the whole heart?

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) 1.9 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) 1.10 cast off fear and restrain prayer, prosper as well as they that fear the Lord, and who in(c) 1.11 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) 1.12 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) 1.13 one speaketh) one speaketh) are desolations: nay, to the Saints themselves they have often been strong

(g) 1.14 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) 1.15 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) 1.16 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) 1.17 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,* 1.18 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) 1.19 to him who gets his will, to his ruin; the Lord many a time in(m) 1.20 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) 1.21 might instance several particulars, as it proveth an occasion of pride;(l) 1.22 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) 1.23 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) 1.24 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) 1.25 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) 1.26 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) 1.27 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) 1.28 [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) 1.29 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) 1.30 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) 1.31 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) 1.32 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) 1.33 non ad voluntatem, tamen ad uti∣litatem. If not according to their desire, yet for their profit (which if our(c) 1.34 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) 1.35 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) 1.36 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) 1.37 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) 1.38 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) 1.39 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) 1.40 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) 1.41 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) 1.42 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) 1.43 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) 1.44 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.

Sect. III. How we may know, 1.; whether the Lord hath heard our pray∣ers when he deniethor delayeth to give what we asked? and, 2. whether the mercies we receive be the fruits of Gods general bounty conveyed to us by the hand of common pro∣vidence, or given in love as a gracious return to our prayers?

Psa. 66.19. Verily God hath heard me, he hath attended to the voice of my prayer.

WE will not stay to prove, that the Saints may dis∣cern the Lords voice while he answereth their pray∣ers, there being so many instances hereof in the Word, and that not only when he giveth the particular mercy they peti∣tioned, as to David, Psa. 116.1, 2. Psa. 66.19▪ Hannah, 1 Sam. 1.27. &c. but also when the particular is with-held, as from Paul, who yet discerned the Lords voice, and what he said in answer to his prayers, 2 Cor. 12.9. Neither will it be needfull to show, that we should hearken to the Lords voice, and observe what he saith; 1. for strengthening our faith by such experiences of the Lords bounty and fidelity; 2.

that we may pay our vows, and return to him the sacrifice of praise; and, 3. that a new engagement may be laid upon our heart to improve his mercies to the honour of his Name.

But all the difficulty lieth in this, how, and by what means we may discern when the Lord speaketh, and when he is silent at our prayers; and we will find the case more diffi∣cult as to its first branch, viz. when the Lord with-holdeth or delayeth to give what we askt, because we must then wrestle against sense and carnal reason; but yet there is diffi∣culty enough to discern from what fountain, and by what means our mercies come when we get what we desired. We shall speak to both those branches of the question, which hath been propounded by several practical Divines; but the first (so far as we know) who at any length hath handled this case, is the judicious Mr.(a) 1.45 Goodwin; to whom(b) 1.46 others have added little or nothing, but none hath spo∣ken so fully; therefore we shall only name some few parti∣culars, referring to him for their larger explication, adding but a word of observation, for the right improvement of these rules.

And first, we will speak to the case in general, and then

to its several branches; 1. then by these and such like marks, we may know that our prayers are accepted and heard, whether the particular we desired be given or not; as, 1.(c) 1.47 when the Lord stirreth the hearr up to pray and enlargeth the affections in prayer; 2. if by, or in prayer, he quiet the heart, and make thee Hannah▪ like come from the Kings presence with a contented and calmed spirit; 3. if whilst thou art praying the Lord smile upon thee, and lift up the light of his countenance upon thee, and make any intimation to thee concerning his love and thy adoption and son-ship; 4. if he stir up in the heart a particular faith whereby thou assuredly expectest the very particular thou desired, enabling thee to wait for it maugre all impediments and discouragments (but this now-a-daies is not very usual;) 5. when the Lord doth put a r••stless importunity in the heart, whereby it continu••th instant in

prayer, (though with submission as to the particular) 6.(d) 1.48 if after prayer thou walk obediently and circumspect∣ly; if thou be as carefull to hearken to the voice of the Lord in his commandments, as thou art desirous that he should hearken to thy supplications; 7. if all the while the Lord delayeth, thou wait upon him, and look up for an answer; 8. but if thou get what thou desired, and in that very way, and by thess very means which thou pitchedst upon (as it often falleth out) what needest thou doubt of the success of thy prayers?

But now we come to particulars; and, 1.

by these di∣rections we may know, that our prayers are heard when the thing we desired is not(e) 1.49 accomplished; as, 1. if thou canst discern any thing given by way of commutati∣on and exchange, thou wilt not readily more d••ubt of the success of thy prayer, then if thy desire had been accom∣plisht: But though thou canst not discern a compensation made to thee; yet if, 2. thou wast not per••mptory in thy desire, if thou durst entrust the Lord, and roll all over up∣on his wise choice, thou needst not fear least he dis-appoint thee

[if thou hast prayed submissively to his will, thou mayst be assured that he will do what will be most for thy well] 3.

would not this support thee, if the Lord should deal with thee as he did with Moses, giving to him a(f) 1.50 Pisgah-sight of that land into which he so earnestly desired to enter; if the Lord do yield far in such a particular, as if he laboured to give thee all satisfaction, would not that quiet thy heart? Nay, 4. if he discover his hand by some remarkable dispensation in suspending his ordinary influ∣ence, or turning second causes, even then when it would have appeared, that such a mercy as thou desiredst, was brought to the birth; this may be an evidence to thee, that the Lord hath some special respect to thee and to thy pray∣ers, and some special design in with-holding such a suppo∣sed mercy [••ts true, if there be any(g) 1.51 wicked way in thee, such a dispensation may be for thy warning and in∣struction; but yet alwaies it is in mercy and in love to∣wards thee, who committing thy way to God, dost call

upon him in sincerity.] 5.

(h) 1.52

If the Lord fill the heart, not only, 1. with a ••••ent submission unto his will, but al∣so, 2. with a holy contentment and satisfaction in his choyce, as being best for thee; and thus, if, 3. out of faith thou canst praise and render thanks to God, r••sting on his love, care and fidelity, whatever sense and carnal reason depone and suggest to the contrary, this may be an evidence to thee, that the spirit that now resteth upon thee, hath led thee to the th••one, and hath not suffered thee to go away empty;

[You will say, but who is he that useth to praise God for denying what he askt, and doth not rather complain and mourn when he meeteth with such a dispensati∣on? Ans. Our ignorance, unbelief and groundless jealousie makes us too often take a quite contrary course, to what we ought and should follow; and thus, while we are called to praise, we are ready to murmure and complain; and the cause of this our errour and mistake (besides our unbelief and sen∣suality) is our negligence, and because we will not be at the pains, as to bring our hearts into a right frame, and to pray with the whole heart, so neither to reflect vpon our hearts and prayers, and to compare them with the rule, and those qualifications which the promise doth require, that thus we might judge aright of the success of our work.] 6.

If thou be not discouraged, neither entertainest hard thoughts of thy master and his work, if thou love not prayer worse, but continuest instant in that exercise, not daring to run away from God in a fit of discontentment [as this may be an evidence of thy patience, submission and(i) 1.53 faith, So also of the acceptance and success of thy prayer; in that the spirit of prayer and supplication doth thus rest upon thee, thou mayst conclude, that thou hast pray••d in the Spirit, and that therefore thy prayers cannot want an answer.]

Now we proceed to the other branch of th•• question, viz. how we may discern whether mercies come to us by the hand of a common providence, or in return to ou•• prayers? 〈◊〉〈◊〉(k) 1.54

If we can discern the Lords hand in a m••re then ordinary m••nner, we may be confident he hath hearkened ••o our voice; as first, when he bringeth a thing to pass through

many difficulties that stood in the way. 2. When he pro∣videth and facilitateth the means, and makes them con∣spire and combine in the accomplishing of a mercy for us. 3. When he doth it suddainly, and ere thou art aware of it; as Josephs and Peters delivery from prison, and the Isra∣elites return from Babylon; they were as men in a dream, and could scarce believe what was done, because so suddain∣ly and unexpectedly. 4. If God do above what we did ask or think, giving an over-plus and casting in other mercies together with that which we desired, and (perhaps for a long time) prayed for. 5. By making some remarkable circumstance a token for good, and a seal of his love and care; and thus a circumstance small, in its self, may be magnum indicium, as the dogs not barking at the chil∣dren of Israel when they went out of Egypt in the night, Exod. 11.7. &c.

2.

The consideration of the time when such a mercy is accomplisht and given, may help us to discern whe∣ther it be in answer to our prayers; as, 1. if at, or about that very time when thou art most instant and earnest in prayer for it, as Peter was sent from prison to the Church, while they were assembled to pray for him, Act. 12.12. 2. if in the most fit and acceptable time, as first, when thou hast most need, and thy extremity is great, as Peters delivery in that night which Herod had decreed should be his last; Secondly, to encourage thee against some new trial and conflict; Thirdly, when thy heart is most wean∣ed from such a temporal mercy;

and thus [thy heart is fitted to receive and improve it, which otherwise might have proven a wofull snare, and might have become thine Idol, if it had been given before the inordinacy of thy affection was cured]

as the Lord doth not with-hold such mercies from his servants out of want of love, So neither so much for what is(i) 1.55 past, as for the present evil disposition of their hearts, and to keep them from hurt thereby.

3.

If we see the Lord observe, as it were, some proportion in his dealing with our prayers and walk; as there is often a proportion between sin and the punishment of it, So be∣tween

our work and reward; and thus when thy desires were spiritual, and thy prayers fervent, thy suc∣cess in business was proportionable; but now thou art grown faint in prayer, and negligent in thy walk, and all thy hopes are, as it were, dasht; and now, while(l) 1.56 Meses his hands fall down, Amaleck prevaileth; if, as the more pure and spiritual thy ends in praying were, the mer∣cy proveth the more pure and stable; and the less zeal and fervency thou expressed in prayer, and the more self-in∣terest did prevail, the more of bitterness and worm-wood is mingled with the mercy when granted, &c.

[and how should the consideration hereof, that the Lord will not∣withstanding our failings, yet regard, and in some manner answer our prayers, and discover his hand, & that he takes no∣tice of our way and walk? how should this. 1. humble us for our manifold failings, and not regarding the Lords hand; 2. stir us up to thankfulness for thus warning, and waiting upon us, and filling our hands with so many mercies; 3. provoke us to diligence and circumspection, zeal and sincerity in every part of his worship, and in our whole course and conversation?]

4.

We may discern whether our mercies be given in an∣swer to our prayers by their(m) 1.57 effects upon the heart; as, 1. if they prove not fewel to feed thy lusts, but do rather kindle thy zeal for, and love to God; if they draw thy heart nearer to him, and make thee rejoyce more in his favour discovered by the giving of such or such a mercy, then in the thing it self; and to prize it as a greater mercy, that thy prayer hath been heard, then that such an outward thing hath been given. 2. If the receiving of mercies enlargeth thy heart with thankfulness, self-love makes us more forward to pray, then to give thanks; but thankfulness of all duties proceeds most from pure grace; if then the Spirit of grace doth stir thee up to praise God for his mercies, he hath helped thee to pray, and to ob∣tain such a mercy by thy prayer; it must then be a good sign, that a mercy hath been won by prayer, when it is worn with thankfulness. 3. If the receiving of mercies make thee carefull; 1. to pay thy vows made in prayer;

and, 2. to improve what thou hast received to the honour of the Giver, it is an evidence that such mercies have come from God; otherwise they would not thus lead in to him. 4. If thou look over second causes, by faith ac∣knowledging his sole hand, who governeth and ordereth second causes according to his pleasure; it is an evidence of thy dependence on him, and that thou hast prayed in faith, and so must have prevailed. 5. If the mercy ob∣tained encourage thee to continue in prayer, and in all other cases to run to God; making thee say, with him, therefore will I call upon God so long as I live, Psa. 116. 1, 2. if it quicken thy diligence, and strengthen thy faith in prayer, its a token the Lord hath spoken, and thou hast heard his answer. 6. If with the mercy there come some evidence of love, if the Lord smile upon thee, and lift up the light of his countenance, and intimat his favour, there will be no place left for doubting, since thou hast not only a love-token, but a letter also with it, to bear wit∣ness of his love, And, 7. the event will bring with it an additional confirmation, that such a mercy hath been ob∣tained, and sanctified by prayer; if it prove a real and stable mercy, if the trouble, vexation and snare, that otherwise might accompany it, be removed, it may be an evidence that it is a blessing indeed, Prov. 10.22.

Now for the right(n) 1.58 improvement of these directions, I deny not, that these and the like particulars deserve our serious consideration, and when they occur, may be help∣full for discovering the Lords mind in his dispensations to∣wards us; but we would distinguish and put a difference be∣tween those necessary qualifications of prayer, which are required on our part, and which belong to the performance it self, and so are indispensably required at our hands, and between those gracious dispensations which the Lord accor∣ding to his meer good pleasure may impart or with-hold. As to the 1. we would carefully observe those directions that concern our duty, for, if we be negligent in prayer, and in those other duties that relate thereto, or if we be loose in our walk, we may fear the rod, but cannot expect a gra∣cious

return to our formal prayers. But, 2. as to those signs that depend upon the good pleasure of the Lord to bestow or not, we would beware of curiosity in requiring, expecting, or looking to much after them; and of rashness and presum∣ption in laying too much weight upon them if they shou d occur: Therefore the safest and surest course, must be not to lean too much to sensible demonstrations of providence, but rather to reflect on Gods Word, both on the word of promise and precept, and according to that rule to judge of our prayers and their success; and thus, though we can espy no ground of hope and encouragment from any dispensation of providence, yet if we find our prayers run parallel with the promise, and the qualifications and conditions thereto an∣nexed, and that we have prayed according to the will of God, both as to the matter and manner of performance, we need not doubt of their success, whether we have gotten the particular we askt or not.

But here it may be enquired, whether those mercies which the Saints receive when they are on the declining hand, and are negligent in their walk, and cold and formal in their prayers, be given in return to their prayers? Ans. This question doth not concern tender Christians who are circum∣spect in their walk, and who are busie and d ligent (though not so enlarged, neither have such melting affections, nor such a measure of confidence as sometimes they have had) in prayers, and other ordinances; whatever hard conclusions such may draw against themselves, yet their state is safe, their prayers are accepted, and their mercies and enjoyments sancti∣fied, as may appear from, Part 3. Chap. 2. Neither, 2. do we now enquire concerning the health, wealth and pros∣perity of the wicked, and the success of their prayers and vain oblations; their seeming mercies and blessings being cursed, and their prayers an abomination to the Lord, as hath been shown in the preceding Section. But, 3. we now only enquire concerning the Saints, and the success of their prayers, when they are under a distemper, and are negli∣gent in their soul-trade and carriage, and cold and formal in their prayers, we do not separate these two in the question,

because in practice they are seldom divided: And though the most eminent, circumspect and active Saints, may some∣times be lukewarm, and meet with little life or quickning in prayer or any other ordinance, yet that is but for a short sea∣son, it is but a fit, not a state and abiding condition, and before an answer come, there may be a supply (I do not say a compensation by way of merit and satisfaction for the for∣mer negligence, but that) there may interveen such acceptable activity and fervency in prayer, as will prevail, notwithstan∣ding the fore going slackness and deadness; and then what∣ever be the issue of their former, dead and liveless prayers, yet their after servency will not want a reward, and their enjoyments will thereby be sanctified, and their mercies will be given in return thereto; and in this case there is no ground for anxiety and fear, neither hath the present question place here, unless it were to satifie curiosity; and thus if we con∣sider these formal prayers abstractly and by themselves, and without any reference to the after enlargement and activity in that exercise, we do not deny, that such prayers may be in∣cluded in the question, though it mainly relate to a state of negligence and formality, and to such deadness in prayer as hath been usual and customary, and to which way hath been given for a considerable space of time, during which the mer∣cies thus prayed for have been given. Unto which now we answer, That such mercies should not be esteemed to be the fruit of prayer, nor be given in return thereto; 1. because such prayers are no prayers in Gods account; since the heart is not set a work, and doth not concur in such lazy perfor∣mances: and can that which is no prayer, prevail? and will the Lord hearken to any voice in(o) 1.59 prayer that proceedeth not form the heart? See Part 1. Chap. 4. 2. Because this luke-warm temper is much displeasing to God; he threatneth to punish it, Rev. 3.16. and will he then reward it, and bestow mercies for its sake? 3. Such prayers are not regular, but are many wayes defective, and come short of the condi∣tions annexed to the promise of audience; and therefore 〈◊〉〈◊〉 ought not lay claim to, and cannot obtain the thing promi∣sed. 4. We might here apply the several particulars required

to the audience of prayer; Sect. 2. which will be found to be here wanting, no less then there they appeared to be lacking in the prayers of the wicked; and between those two cases there is no considerable difference, except us to the state of the person; so that we might here resume the arguments we there used in the case belonging to that place.

Hence, we may conclude, that the Lord cannot be said to give to his children under such a distemper any of those mercies in truth, and to accomplish the promises (unless we understand such absolute promises as belong to the elect be∣fore their conversion, or some general promises concerning the Saints perseverance, repentance, reformation, establish∣ment, &c. in which those mercies cannot be said to be direct∣ly included) but out of his absolute soveraignty and meer good pleasure, and therefore such a dispensation (as not flowing from any covenant-transaction, promise and encou∣ragment) may be altered when it shall seem good to the Lord, and all those mercies thus given, may be removed, and the contrary evils and judgments inflicted, without any breach as to the Lords fidelity and faithfulness in performing his promises, they having so far(p) 1.60 forfeited a right to these, as that during that state of deadness and formality in his wor∣ship, they cannot plead and lay claim to any of these, as be∣longing to them upon the account of any ordinance or du∣ty performed by them; since they come short of those con∣ditions and gracious qualifications which the promise doth require, and suppose to be in all those to whom they will be accomplished.

But if it be further askt, whether in this case mercies be given in mercy and love, or in wrath and paternal anger? Ans. We spake to this question in a word, Part. 3. Chap. 2. Sect. 3. and now again we affi••m, that there can be no general rule given here, but we must judge by the effect and event; 1. if these mercies humble us, and become as so ma∣ny cords to draw us in to the fountain from which they flow, if they open our eyes and make us see the evil of our wayes, if they engage and set the heart a work to wonder and ad∣mire

the patience and kindness of him whose love(q) 1.61 many waters cannot quench, and if they make us blush and be ashamed when we confider the inequality and disproportion that is between our wayes and God's wayes towards us, and resolve with the prodigal (though the case be not the same, nor the distance so great) to return and go to our Fa∣ther, being convinced that such a lazy and negligent walk doth rather tend to a separation from, then an union with God, &c. if this be the fruit of these mercies, they must be given in love. But, 2. if they lull us a sleep, and make us secure, as if our state were safe, and our performances ac∣ceptable because successefull, and thus followed with out∣ward mercies, they must be given in wrath (not pure and vindictive, but paternal and castigatory) for this dallying in his worship, and with his ordinances. So that the Lord may for a while punish and chastize his children as with rods, so with mercies, to make us know that there is so much of the old root in the best, that if the Lord with-draw his hand and with-hold the blessing, neither rods nor mercies could do us good, but the venom within us would suck poy∣son out of the most pleasant flowers, and turn the most healing medicines into deadly corrosives: Let us not then rest on our enjoyments, though thou be a Son thy Father may grant thy desire in anger; parents when most grieved and displeased with their children, may give way to them, and let them have their will without controll, but ere it be long the father will chide his son, and upbraid him for his medling and taking upon him; and then the son (if he be not an unnatural wretch) could wish that his liberty had rather been restrained, then his father in anger given way to his course; and who among the genuin Sons of Zion, would not rather choose to be under the rod, then to have his hearts desire with the displeasure of his heavenly Father? O! then do not mistake, as if thou hadst with thy fathers leave and good will, because thou didst ask, and he hath an∣swered thy desire; for, he may give thee in wrath (as he did the Israelits, Psal. 78.29.31.) thine own hearts desire, and not with hold the request of thy lips. Let us then ex∣amine

our hearts and wayes, and then rejoyce in our mer∣cies; let us observe the Apostles method, 1 Joh. 5.14, 15. and judge of our having and receiving by the audience of our prayers, (which must be known, not by sensible de∣monstrations of providence, but by comparing our pray∣ers with the right rule, viz. the will of God revealed in his commands and promises) but if we proceed contrarily, and conclude that our prayers are heard because we have the petitions we desired of him, we may readily mistake and ap∣prehend these prayers to be heard and answered, whereby the Lord hath been provok't and dishonoured; O! but when it is with us as it was with him, Psa. 21.2, 6. when the Lord gives us our hearts desire, and with-holds not the request of our lips; and we rejoyce in his salvation, and are glad because he lifts up his countenance upon us; when these are joyned together, then is our peace stable, and our com∣forts solid; but when we rejoyce in mercies and grieve the God of our mercies, our joy will end in mourning.

Sect. IV. A modest enquiry after the reason, holy design••, and ends why the Lord delayeth, or denieth the particular merey that was desired, though he accept and answer our pray∣ers.

Psa. 30.18. Therefore will the Lord wait that he may be gracious unto you,—and that he may have mercy upon you, for the Lord is a God of judgment.

2 Cor. 12.8, 9. For this thing, I besought the Lord thrice, —and he said unto me, my grace is sufficient for thee.

THe present question is not concerning the Lords hiding himself from the prayers, either of the wicked or of the Saints, (that being the matter of the following Chapter) but concerning such and such a way of answering the effectu∣al fervent prayer of the righteous; which must prevail and cannot want a return) viz. 1. why the Lord for so long a

time delayeth to give what he purposeth at length to give; 2▪ why he denyeth and with-holdeth the particular mercy that was askt, and will rather give some other thing (which will be better for us) in lieu and consideration of what was desired, and thus will rather make a gracious compensation, then grant the mercy in kind that was desired? We shall be∣gin with the last, as being many a time the sad tryal and ex∣ercise of the Saints, who not seeing the Lords design, nor observing the compensation (it haply being in spirituals which are not so easily discerned) have been ready to apprehend such a dispensation to be in wrath, and that the Lord hath hid himself from their prayers.

But here it would be remembred, that our work is not to enquire after the meritorious and procuring cause, which by way of demerit doth provoke the Lord either to deny or de∣lay, because although the Lord delay to give or deny what was askt, yet he doth not (as the question supposeth) either deny or delay the acceptance and hearing of our prayers; yea, such a denial and delay is not only in mercy and love, but by(a) 1.62 way of answer to our prayers; and he who knew no sin, did meet with such a return to his prayers, Mat. 26.39, 42, 44. And therefore now we must only enquir concern∣ing the holy ends and gracious designs the Lord propoundeth in such a dispensation; under which we would not have the castigation of his people to be comprehended; for, albeit in his purpose, and in the issue that hath much love in it, yet it being in it self grievous, bitter and afflictive, and not a fit(b) 1.63 object of our prayers, it cannot so properly be said to be given by way of return to them, yet since it proceeds from love, and may be very profitable to us, and thus may be askt con∣ditionally and comparatively (as hath been(c) 1.64 shown) we shall in the close add a word concerning it; though still it would be considered, that there is a great difference between this, and those other designs which have nothing of anger and wrath in them, and here the object it self being absolutely considered is(d) 1.65 evil, a fruit and punishment of sin, and a testimony of divine displeasure, and therefore whatever be said of the fruit and event, yet the thing it self

abstractly considered, cannot well be called a return and an∣swer of prayer.

Now let us name some of those gracious ends for which the Lord denieth to give the particular mercy we desired; as, 1. the exercise of our faith and patience; graces are giuen us for use, as talents wherewith we should trade and gain, and not to be laid up in a napkin to rust and corrupt, and therefore its needfull, that the Lord in his providence should offer occasions for their exercise; as in the present case, while he with-holdeth our hearts desire, then in pati∣ence to submit to his holy counsel, and still to depend upon him, as it must be the work of honest supplicants; So, 2. it is their tryal; thus the sincerity of their hearts and reality of their grace is brought to the touch-stone, not only must our graces be exercised for their growth and encrease, but also for their tryal and discovery; and to give Sathan, the world, yea and our own hearts an evidence of their truth; yea, and sometimes of their strength and perfection, if notwithstand∣ing we meet with no sensible demonstrations, yet we will believe God's Word of promise, depend upon him, and pa∣tiently bear a seeming repulse and denial. 3. Hereby the Lord would draw our hearts off from the creature, that we may enjoy a more ful•• and immediat communion with him∣self; he will cut off the streams, that we may run to the fountain it self, to have a supply and an up-making there; the Lord will with hold many creature enjoyments that we may know our home not to be here, and that our minority is not yet past, nor the inheritance to be yet intrusted to us, as being but pupils who must depend and ro••l themselves and their affairs over upon the care and fidelicy of another; and that thus our hearts may be enlarged with longing desires after that day, when our wills shall run parallel with our good, and the glory and purpose of our Master. 4. To prevent our hurt; we are ready to mistake, and to ask a ser∣pent in stead of an egge, but God will not grant such foolish desires, but will (according to Christs(e) 1.66 prayer) keep us (thus, as it were, against our wills) from the evil of the world; 1. from the evil of temptation, for often(f) 1.67 such

things prove an occasion of sin; 2. from the evil of suffering; for riches, honours and pleasures have often proven a preci∣pice from which the men of the world have been cast head∣long; 5. to promove our good and greater advantage, what we desire may prove obstructive of a greater mercy, either spiritual or temporal, and the Lord in his pity and love will not suffer such a block and impediment to be cast into our way; 6. for our instruction; what is said of the cross, scho∣la crucis, schola lucis, may well be applied to this dispen∣sation (which often, through our ignorance and mistake, proveth a sad affliction to us) thus we may learn no more to live by sense, and hereby we may be set a work to examine our hearts and wayes more narrowly, that we may know whether such a dispensation proceedeth from anger or love, and thus we may be brought to espy what formerly did escape our view, &c. nay, here we might alledge all those motives which prevail with the Lord to afflict his people, and honest servants while he doth not pursue any quarrel against them; as in the case of Job, of the Apostles and Martyrs; for, as this case is much like to that, this being often very grievous to us, and looking affliction-like, So the ends and motives on the Lords part, will be found to be much alike, and for the most part the same.

As to the second branch of the question, viz. those ends for which the Lord delayeth to give what he purposeth at length to give; we might here resume several particulars mentioned in the former head, as there also might be appli∣ed much of what we are now to say; these cases not being much different as to the present enquiry, since both those dispensations flow from one and the same fountain of love, wisdom, care and fidelity of a compassionat father towards his children and servants. 1. Then the Lord delayes to give till we be fitted and(g) 1.68 prepared to receive, and that such a dispensation may be a mean to humble and prepare us; eve∣ry thing is good and beautifull in its season, and the Lord knows best how to time our mercies right; if the Lord should give in our time, and before we be prepared to re∣ceive and improve, such a gift would be as medicine unsea∣sonably

taken, which would rather encrease and beget, then remove diseases; but as the Lord thus delayeth till we be fit∣ted to receive and improve his mercies aright; So, 2. till other things be fitted, and be in readiness to joyn with the desired mercy for our good, that thus (according to that sweet, though little pondred or believed word, Rom. 8.28.) all things may work together for our good; that impedi∣ments may be removed, and other means may be placed and joyn hands with such a mercy, that fit occasions may be of∣fered, and such circumstances may combine, &c. and thus a considerable space of time may interveen before the right and fit season come. 3. To make us prize the Lords bounty the more when he fulfilleth our desire, and to make us the more thankfull for the mercy;(h) 1.69 cito data vilescunt, soon and easily gotten, little prized, and soon forgotten. 4. To make us pray more frequently and importunatly;(i) 1.70 Deus differt dare ut tu discas orare, the Lord delayeth that we may add both to the number and measure of our prayers, that we may become both more assiduous, and more ardent supplicants. 5. That at length he may appear for our grea∣ter comfort; the Lord waiteth that he may be gracious, and that our mercies may be full, compleat and stable. 6. To learn us that hard lesson of submission, and that we may not dare to limit and prescribe to the Lord, that we may pati∣ently wait and look up to him untill he show us his loving kindness; to make us examples to others of patience, depen∣dence and self-denial, &c. I have not insisted on these par∣ticulars, because many of them, or such like are more fully handled, and applied to a more(k) 1.71 general case, by the judicious Mr. Gee in his elaborat Treatise concerning prayer-obstruction, Chap. 4. But what hath bee said may suffice for convincing us of our impatience, folly and ingratitude to our kind God, who waits that he may be gracious to us, and who will not with-hold our desires, when these are not contrary to his glory; the good of his people, and our own comfort and happiness.

Notes

• (a) 1.1

  Eph. 6.11, 13.
• (b) 1.2

  Eph. 6.18. And it is there last placed, not as if it were the least part of it, but because it importeth, and maketh use of all the former.
• (c) 1.3

  Vid Cal∣vin. (supr ci∣tatum) in loc.
• (d) 1.4

  See Dio∣dat. on Hos. 12.
• (e) 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 praecipietis mihi, Pagnin. Jubete mihi Mercer. in rad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• (f) 1.6

  Heb. 10.22.
• (g) 1.7

  Habak. 3.17, 18.
• (h) 1.8

  Isa. 34.3, 4. Psa. 97.5.
• (a) 1.9

  Psa. 73•• 2. &c. Jerem. 12.1, 2. Job 21.7 &c. Obj.
• (b) 1.10

  Job 15.4.
• (c) 1.11

  Phil. 4.6.
• (e) 1.12

  Apud Cambden, hoc cit. part. 1. cap. 7. pag. 162.
• (f) 1.13

  Omnes hu∣manae consola∣tiones fine gratiâ & be∣nedictione di∣vina sunt de∣solationes.
• (g) 1.14

  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) 1.15

  Nay, sometimes the Lord speake••h thus to his own people, as Ezek. 36.22, 33.
• (i) 1.16

  Orationem peccatoris ex bono naturae, desiderio pro¦cedentem, De∣us audit —ex pura miseri∣cordia. Thom. 22. quaest 83. art. 16. in corp.
• (k) 1.17

  Finis ope∣ris licet non operantis.
• * 1.18

  Obj. Ans.
• (l) 1.19

  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) 1.20

  Aliquan∣do Deus iratus dat, quod pe∣tis; & Deus propitius ne∣gat quod petis, Aug. de verb. dom. serm. 53.
• (n) 1.21

  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) 1.22

  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) 1.23

  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) 1.24

  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) 1.25

  Rom. 8.26.
• (s) 1.26

  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) 1.27

  Isa. 28.29.
• (u) 1.28

  1 Tim. 1.17.
• (u) 1.29

  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) 1.30

  Eph. 2.3.
• (z) 1.31

  Mat. 26.39, 42, 44.
• (a) 1.32

  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) 1.33

  Aug. ••u••i supra.
• (c) 1.34

  Our de∣sires are often foolish and ••••rtfull.
• (d) 1.35

  2 Cor. 4.17.
• (e) 1.36

  Deus con∣cedit tratus quod negat propitius, vid. Aug. loco jam jam citato.
• (f) 1.37

  Ps. 73.7••.
• (g) 1.38

  Hic & nunc, & nobis.
• (h) 1.39

  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) 1.40

  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) 1.41

  Isa 3.11.
• (l) 1.42

  Heb 1.2.
• (m) 1.43

  Mercies given in re∣turn to prayer are, 1. real; 2. stable; 3. costly; 4. pure; 5. wit∣nessing; 6. promising.
• (n) 1.44

  Every one of the Saints mercies may be called Gad, for a troop cometh.
• (a) 1.45

  Goodw. return of prayer chap. 5, 6, 7, 8, 9.
• (b) 1.46

  Such as Mr. Fenner, s••rm on Lam. 3.57. Isaac Ambros in mediis Chris. Love zeal. Chris. Gur∣nal part 1. pag. 43. and part. 3 pag. 362.
• (c) 1.47

  Goodw. ch. 5. observa∣tions taken from before and in pray∣ing.
• (d) 1.48

  Cha. 6. after prayer, how is suc••ess may be discer∣ned.
• (e) 1.49

  Cha. 9.
• (f) 1.50

  Deut. 34.1. &c.
• (g) 1.51

  Psa. 139.24:
• (h) 1.52

  This and the following ho••d forth the effects, that a sancti••••ed ac∣nial (or rather a graciou•• grant ••••cun∣dum cardi∣nem precatio∣nis) hath up∣on the heart.
• (i) 1.53

  That which the Lord mainly regard∣eth, is thy faith, without which we would soon weary, and yet thy pati∣ence and sub∣mission ab∣structly consi∣dered, cannot but be wel∣pleasing to God: For (••aith our Au∣thor here) it moves inge∣nious natures to see men take repu••ses and d••nia•••• well, which proud persons will not do; and 〈◊〉〈◊〉 it mov••s God, &c.
• (k) 1.54

  Ibid. cha. 7.
• (i) 1.55

  Former sint, if be∣wailed and pardoned, do not hinder the success of prayer.
• (l) 1.56

  Exod. 17.11.
• (m) 1.57

  Ibid. cha. 8.
• (n) 1.58

  A Cauti∣on.
• (o) 1.59

  Though in such a case it may get the name, yet it is rather the picture of prayer, then the thing is self.
• (p) 1.60

  It is not 〈◊〉〈◊〉 compleat and absolute for∣feiture, be∣cause the right and jus in actu primo (that I may so speak) is not lost, so that whensoever this obstructi∣on is removed, the Saints may pursue their former claim without a new grant and do∣nations: it must rather be a ••••questrati∣on then a for∣feiture.
• (q) 1.61

  Cant. 8.7.
• (a) 1.62

  See Sect. 2
• (b) 1.63

  See Part. 3. Chap. 3.
• (c) 1.64

  Ibid.
• (d) 1.65

  Malum paena.
• (e) 1.66

  Joh. 17.25.
• (f) 1.67

  See Sect. 2.
• (g) 1.68

  Tauto quippe illud quod valde magnum est su∣memus eapa∣cius, quanto & fidelius credimus & speramus sir∣mius, & de∣fideramus ar∣dentius.
• (h) 1.69

  Augustin. supra citat.
• (i) 1.70

  Ibid.
• (k) 1.71

  Viz. both to this and that which followeth; chap. 2.