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. III. An exhortation to continue instant in prayer; with an answer to objections.

ALbeit we might well press this exhortation from what hath been here said, concerning the certainty of suc∣cess, and the return of prayer; yet we have reserved this Chapter rather to be the conclusion of the whole Treatise, then of any one Part: and in it we shall, 1. press, 2. vin∣dicat this duty.

Sect. I. Several motives for pressing the constant and serious practice of this soul-enriching performance.

Rom. 12.12. —continuing instant in prayer.

Luk. 18.1. And he spake a parable unto them, to this end, that men ought alwayes to pray and not to faint.

WHile we divide, and thus compare contemplation with action, we spoil both of their excellency and per∣fection; their conjunction is sweet and successfull, but a divorce is sad and grievous; and who would choose either to want his eyes or his hands? and therefore, though know∣ledge (especially in maters of soul-concernment) be one of the most noble perfections whereof we are capable, as being a part of the divine(a) 1.1 Image which we lost in Adam, and shall at length be perfectly restored by him who said,(b) 1.2 Behold, I make all things new. Yet, if it be not rightly improven, if is be empty, and not accompanied with a suteable practice, action, life and conversation, it will do us no good, but much hurt; it may puff us up, and make us boast as if we were non-suches, 1 Cor. 8.1. it may make us idle and negligent, as if it were enough to know something, and as if they were the best Christians who know most: thus forgetting, that that the true Israelites Motto is, homage; our happiness doth not (like the empty, mistaken Pagan, philosophical, specu∣lative dream) consist in contemplation; we are called to work, knowledge will not do the turn, it cannot make us hap∣py, yea or draw us out of the category of nothing, 1 Cor. 13.2. but the more we know, if we be idle, negligent and unfaithfull, the worse we are, and our stripes shall be the moe, Luk. 12.47. O! ye who would rather be Christians in∣deed then accounted such, and who(c) 1.3 love the praise of God more then the praise of men; would it satisfie you to know the way to salvation if ye did not walk in it? or to hear and speak much of God, if ye were strangers to a communion with him, and lived at a distance from him? And what

would it profit you, though you knew all that could be said concerning the nature, qualifications, excellency and use of prayer, if ye fail and come short as to the practice of it? This was the scope whereat we aimed all along this discourse, and in every part of it we laboured to hold forth somewhat for our encouragement, help and direction herein; and there∣fore, all must be lost labour to the slothsfull and negligent, and to such as will not make conscience to continue instant in the performance of this sweet soul-ravishing and enriching duty. Ah! who is able to hold forth all the motives and arguments that may serve to stir us up here unto? And now in the close we shall only name, and briefly hint at, some few things; looking up to him who only can give the blessing, who only can perswade and enable us to pray as we ought, and who can help us from fainting in our fervent and frequent addresses to the throne of Grace.

1. We may (with the(d) 1.4 Apostle in another case) appeal to nature it self, doth it not teach you to pray? Ask the Brutes, the Ravens, Lyons, &c. Job 38.41. Ps. 147.9. Ps. 104.27. Ps. 145.15. not as if these unreasonable crea∣tures could know and worship God, but because nature hath taught them so much of this duty, as they are capable of and can bear; they have some sense of their burdens and wants, they groan and cry, and desire to be eased; and the Lord hearkeneth to this voice and saith, now the poor creature is crying to me, and I will pity it. Ah! shall the beasts in their own way cry to God, and wilt thou be silent? hath the Lord elevated thee so far above these inferiour creatures, and fitted thee for the immediat acts of his Worship and for a communion with himself, and wilt thou not serve him accor∣dingly? hath he given thee a heart and spiritual soul, as he hath given the Brutes a sensitive appetite and natural desire, and shall they cry to God with the one, and not thou with the other?

But, 2. reason in man being of a deeper reach then sen∣sitive nature in the brutes, it not only seeth trouble and wants at home, but also can look up to the right treasure from whence a supply may be had. Thus(e) 1.5 Heathens and Pa∣gans,

by the light of natural reason, can not only discern the eternal Power and God-head of their Maker, Rom. 1.20. but also much of that duty they owe to him, Rom. 2.14, 15. And in the first place, that they should offer to him the sa∣crifice of prayer and praise; all men naturally may know, that they are oblieged to render this homage, and pay this tribute of all their enjoyments to the great King. Hence, Divines acknowledge prayer and praise to be a branch of that natural worship, which the Law, written on the heart (Rom. 2.15.) by the work of creation, doth prescribe: And(f) 1.6 Pagans themselves do reckon this among the first and most undeniable principles of their Theology; and though for ordinary they do not improve this known prin∣ciple, nor hearken to the cryes and challenges of a natural conscience, convincing them of the neglect, and calling them to go about this duty, yet in the day of calamity, and when the Lords hand lyes heavy upon them, they will cry to him; the most stupid, stubborn and desperat wretch will then take him to his devotion. It was well said by one, He(g) 1.7 who cannot pray, let him go to sea, and the storm will learn him this point of Divinity: when the wind was boisterous and the Pagan Ma∣riners afraid, they will not only practise, but preach this point with much zeal and tenderness, What meanest thou, O sleeper? (say they to Jonah) Arise, call upon thy God, Jon. 1.6.

Thus all are taught, and may learn, their duty; but the Lords own people have many other Monitors and Instructers, they meet with many voices calling and inviting them to call upon God; where canst thou cast thine eyes, but there thou mayest behold a Teacher, and hear a voice pointing out the way to the throne? The Lord doth call and invite us to our duty, both by his Word and Works; but, alas! who hath(h) 1.8 ears to hear when he speaketh? or a heart to consider what he saith? And, 1. there is scarce a line in the Scrip∣tures which holds not forth some one or other motive here∣unto; 1.(i) 1.9 precepts and commands should chase thee (who art of thy self so weak, and not(k) 1.10 sufficient for one good thought) in to him, of whom is all our sufficiency, and who only can strengthen and inable us both to will and to do.

[ 4] 2. The(l) 1.11 promises cry to thee, O make hast, do not linger, run to the throne; the blessing is brought to the birth, and only waiteth for the midwifery of prayer. 3.(m) 1.12 Threat∣nings should drive thee into the provoked Majesty, to depre∣cat his wrath, to cry for mercy, and to beg a pardon that none of those evils thy sins have deserved may befall thee. [ 5] 4. Challenges, we may hear the Lord saying to us to day, what he said to his ancient people, Is. 43.21, 22. [ 6] This peo∣ple have I formed for my self, they shall shew forth my praise: but thou hast not called upon me, O Jacob, but thou hast been weary of me, O Israel. 5. Every passage of providence held forth in the Word, should make thee say, [ 7] Lord(n) 1.13 teach me to improve aright what is(o) 1.14 recorded in the sa∣cred Volumn for my instruction, comfort or humiliation, that I may fear and reverence thy great Name, and may not be∣come an unfruitfull hearer, &c.

2. All Gods works and dispensations towards thee and the present generation, do joyn with his word; 1. all thy wants, dangers,(p) 1.15 troubles, difficulties and temptations, yea and all the misery and afflictions of thy relations and of Gods people wheresoever, [ 8] do invite thee to run to the full Treasure for a supply, to run to the Physi∣cian for a remedy, to run to the rock of strength and de∣fence, and to him who is able to save and deliver, on whom thou mayest cast all thy burdens,(q) 1.16 resting securely under the shadow of his wings in the day of greatest calamity. 2. All thy mercies and enjoyments personal or publick, do summon thee as to pay the(r) 1.17 tribute of praise to the great and liberal Giver, [ 9] so to pray for grace to improve these many talents our Master hath intrusted us with, to the honour of his Name, that they may(s) 1.18 prove blessings indeed, and may not be given and continued with us in wrath, and so become snares and wofull temptations. 3. [ 10] All the good we expect or desire to our selves and others(t) 1.19 complain of our silence, and say, Ah! why do ye thus hedge up, and cast lets and impediments in the way, by sinning against our Master and Lord, and will not put to one hand to the work? where is your longing and desiring? will ye not do so much as cry? a

word with the King might do much; ah! know ye not that he will(u) 1.20 fulfill the desire of his humble supplicants? 4. The graces of the spirit, as they call, 1. by(x) 1.21 enabling us to go, [ 11] (they themselves being talents bestowed upon us for this very end and purpose) So also, 2. for preventing their decay, and lest otherwise they be(y) 1.22 taken from us, and we become unfit and unable to walk; if thou restrain prayer, the Lord will restrain the quickening and strengthening mo∣tions and influence of his spirit; and then what deadness and coldness will seize upon the soul? distempers will then creep on, and lusts will begin ro reign and command: O then! if thou findest any fitness and disposition for the work, any stirring and heat within, fail while the wind bloweth; if thou que••en the spirit by neglecting such an opportunity, thou mayest be put to wait, cry and(z) 1.23 complain before thou meet with such a gale: again art thou indisposed? findest thou much coldness and deadness to have seized upon thee? O then! cry for fire from heaven to fall upon thy sacrifice; and beg that the spirit of life may breath upon thee: do not then say, I am weak, and therefore must not venture to wrestle with the strong and mighty one; thou knowest not well what thou sayest, whilest thou wouldst make thy weakness a plea for running away from the rock of strength and de∣fence; art thou weak, and is it not the Lord who must(a) 1.24 quicken and(b) 1.25 inable thee? art thou(c) 1.26 sick, and wilt thou not come to the Physician? art thou(d) 1.27 afraid, and wilt thou not go where thou mayest be secure? When thou wal••est with God and art speaking to him, he is engaged in thy quarrel; who dare offer violence to any man while he is in the Kings presence? the Saints are never so secure as while they are most fervent in prayer, and the nearer access they get, the more safe they are from Sathans temptations; and though even then he may(e) 1.28 assault them, yet he cannot hurt them nor work their ruine; prayer is a main part of our spi∣ritual armour, whereby we are inabled to stand against the wiles of the devil, Eph. 6.18.11. and is it not better to put on our armour, then encounter temptations while we are weak and naked? And thus, neither our weakness nor

strength, neither our fitness nor indisposition may be pre∣tended as a plea for lying by; but both hold forth a strong motive and argument for drawing nigh to God: Art thou strong and lively, then thou art the more able, and the more engaged to thy duty? art thou weak and faint, then draw nigh to the fountain of life and strength? if conversing with the godly be a(f) 1.29 mean for quickning our graces, far more must fellowship with the Lord himself work this bles∣sed effect; and therefore prayer (in which after a special manner we converse with God) is held forth as the best mean of our edification and building up in the faith, Jude, 20. For as acquired habits are encreased by exercise, So also the habits of grace; and in prayer our faith and other graces are set a work and exercised, and therefore must also be strengthned, quickned and encreased.

[ 12] 5. Our sins should send us to the throne of grace, to beg pardon and mercy: alas! they(g) 1.30 cry for vengeance and judgements to be poured out upon us; and O! should not the Echo of that dreadfull and lamentable voice alarm us to lift up our voice like a trumpet, and cry mightily to the Lord to blot our our iniquities, and to hide his face from their cry? ah! should we be silent while these bosom ene∣mies night and day, without ceasing, make intercession against us? and since, of our selves, we cannot out-cry them, our voice being so weak that it cannot be heard, by reason of their noise; let us employ the Mediators help, his blood can(h) 1.31 speak, and all the clamours of our sins cannot hinder the Lord from hearkning to what it saith.

6. While Sathan(i) 1.32 tempteth us to restrain prayer, this should provoke us to our duty; [ 13] when the enemy(k) 1.33 goeth about like a roaring Lyon seeking to destroy us, should not we flye to the city of refuge? and ah! whither should the child, when pursued, run, but in to the fathers bosom?

7. Our calling and holy profession, our vows and mani∣fold engagements to him in whom we live, [ 14] move and have our being, do oblige us to walk with him, depend upon him, and in every(l) 1.34 thing, by prayer, supplication and thanks∣giving, to make our requests known unto him; we are(m) 1.35

Priests, and therefore must daily offer up to our God this spiritual sacrifice, 1 Pet. 2.5. we are his(n) 1.36 Friends and favourites, to whom he manifests his secrets, and shall we not lay out our condition to him, and acquaint him with our purposes? ah! shall the Lord so often visit us by his Spirit, by his Word, and by his Works, and shall he not hear from us? is(o) 1.37 this your kindness to your friend? would you deal so with a man like your self, and will ye thus(p) 1.38 requite the Lord?

[ 15] 8. Our relation to God, as our(q) 1.39 Husband,(r) 1.40 Father,(s) 1.41 Lord and Master, &c, doth engage us to the frequent performance of this sweet and amiable duty; what? art thou a wife, and delightest not in the presence and society of thy kind husband, art thou a son,(t) 1.42 and wilt thou not draw nigh to thy loving father? what? hast thou such a husband and father, so great and excellent, and yet so kind and condescending, and dar'st thou thus undervalue his love? hast thou such a master, such a King and Lord, to whom thou may'st thus approach, and with whom converse so familiarly, and wilt thou not improve this priviledge? ah! shall he stoop so low to thee, and wilt thou despise thine own mercies?

9. As our relation to God, So also our relation to our brethren and fellow-servants, doth oblige us to this; the(u) 1.43 harvest is past, and the summer is come, and yet the people of God lye in Babylon, the Turk and Antichrist tread upon the Lords vineyard, and many ravening wolves are seeking to make a prey of the Saints, and shall not thy voice be heard bemoaning their condition? [ 16] thou who hast moyen with the King, wilt thou not improve it in their behalf? and are we not debtors to the Jews, who yet continue in their blindness and infidelity? they were mindfull of their litle(x) 1.44 sister, when she had no breasts, and now when our breasts are full, shall we forget the elder sister in her widow∣hood, living in a barren and empty wilderness? and then, as to our domestick and personal relations, where can we look, but we may behold some one or other, saying to us (as that(y) 1.45 man of Macedonia to Paul) come and help us? you

have moyen in heaven, speak for us to the King; your pray∣ers will not be shut out; ye are our friends, and let us have your help in this time of need.

[ 17] 10. Our condition here, should mind us of our duty; we are but(z) 1.46 pilgrims and strangers, and as we are far from home, and live at a distance from our fathers house, So also from our father; and though he will keep tryst with us in his ordinances, and allow us a sight of his back-parts, yet how little of God is seen and enjoyed while we are in this state of(a) 1.47 absence and exile? But since our gracious God is pleased in some measure to descend to us in these, and make (as it were) a visit to his poor despicable creatures, saying to them, behold me, behold me, oh! how carefull should we be to improve every such opportunity for renewing and confirming our acquaintance with him, and for knowing and enjoying more of him, that thus the distance in part may be removed, our peace promoved, and our interest in him the more secured? frequency in approaching, will bring us nearer, and will beget familiarity and confidence; O, then from time to time(b) 1.48 acquaint thy self with him, and be at peace; thereby good shall come unto thee: O, what familiarity and spiritual boldness, what satisfaction, sweetness, delight, enlargement, &c. have the Saints found in this ordinance? so that Clemens Alexandrinus had rea∣son to say (which also with him is acknowledged by the Jesuit(c) 1.49 Tolet) that upon this consideration, we should be more ready to ask, though we did not receive what we ask∣ed; then to have and receive what we desire without ask∣ing: prayer it self being a greater blessing then any out∣ward mercy we can ask.

11. If thou canst, with the(d) 1.50 Psalmist, say, I love the Lord, thou wilt, with him, also resolve to call upon the Lord as long as thou livest. Love is communicative, and must speak with the beloved, it is impatient of distance and absence, and will break thorow many impediments and difficulties, and O! since prayer will open a door, and give access, so that he is w••thin a cry, and thou may'st speak to him, love will say, pray thou must; there will be no place left for debates and delayes.

[ 19] 12, Where there is faith there will be no silence; if thou lift not up thy voice, faith will make thy conscience cry and roar, and will fill it with vexing challenges and accusations; the believer is a(e) 1.51 new a creature, of an enemy he is become a son to him who never had a dumb child, and as, in the na∣tural generation, the child usually cometh in to the world weeping, So in the spiritual regeneration, the man-child is brought forth with tears in his eyes, and with a cry; the believer must look up to God, and lift up a prayer to him, and accordingly prayer gets an(f) 1.52 epithet, and is called the prayer of faith; these two are inseperable compani∣ons, and not only (like Hippocrates his twins) do they live and die, but also grow up together, and mutually strengthen and stir up one another; the first news we hear of believing Paul, Act. 9.11. were, Behold he prayeth. You will say, but did not Paul before this time pray? Ans. No doubt, Paul, while a Pharisee (being so great a zealot) did pray, and very frequently, but there was no life in his prayers; ye use to give the mans name to the dead corps, but the body void of life is not the man, neither is that prayer that is not the prayer of faith: and prayer is not an empty and fruitless associat, but it bringeth meat and provi∣sion with it; and it is a monitor and guide, and a sure an∣chor which will keep the praying soul from wavering, Jam. 1.6. and as thus they begin and grow up; So they may be supposed to die together, when faith is turned into an im∣mediat and blessed vision, and when neither we nor our bre∣thren shall be exposed to any moe wants and tryals, pray∣er shall give place to incessant praises.

[ 20] 13. If thou cast(g) 1.53 not off fear, thou wilt not restrain prayer; thou wilt be afraid to stay too long out of thy fa∣thers sight, lest he frown; and being convinced of thy weakness and inability to walk before him in all pleasing, thou wilt, without ceasing,(h) 1.54 pray for grace and strength to do his will, and that thou may'st become fruitfull in every good work.

[ 21] And thus, 14. if thou be not a stranger to the initial and fundamental graces of humility and self-denyal, thou

must be sensible of thy wants, and that there is nothing at home but indigence and misery, and many sores and evils, and where shouldst thou go but to the rich treasure? there is(i) 1.55 bread enough in thy fathers house, and wilt thou rather perish with hunger, then go to him and ask? he is able to(k) 1.56 cure all thy sores and maladies, and wilt thou not run to this great Physician? Humility will not be ashamed to beg; nay, it is the most noble and heroick em∣ployment to beg from God, not only a(l) 1.57 portion for this bodily life, and his blessing with it, but that meat that endureth unto everlasting life: Did ever Cesar or Alexan∣der contend for so noble a prize? and what honour and pri∣viledge is like to this, to be a supplicant and a favourit of the King of Kings, and to have access to him when we will, as our father and bountifull provisor?

[ 22] 15. Hast thou yet learned any thing of the noble art of spiritual prudence? art thou yet(m) 1.58 come to thy self, and hast thou laid aside thy soul-deceiving and desperat folly? if thou hast but attained to the first elements of this Christian and heavenly art, it will send thee to trade where thou mayst gain most, and will drive thee from the empty cisterns, and lead thee to the full fountain, it will teach thee to go to him who hath said,(n) 1.59 ask of me what ye will, it shall be given you; wisdom hath long cryed to you worldlings, discovering your folly, and pointing out the remedy, Isa. 55.1, 2, 3. ah! when will you hearken and obey? when will you be convinced of your folly, and learn to be wise?

[ 23] 16. Heaven, hell and earth may be our monitors, and set us a work; 1. wouldst thou yet stay a while in this poor and miserable Inn (perhaps that thou mightst do God more service in thy generation, or that thou mightst be better fit∣ted and prepared for death, &c.) prayer may add to, and lengthen the lease of thy life (as it did Hezekiahs, Isa. 38. 1, 2, 5.) Jam. 5.15. But, 2. is hell terrible unto thee, and heaven thy joy and delight? art thou afraid of the day of judgment? and is it the one thing thy soul desires to be ac∣counted worthy then, to stand before the Son of man? O!

then hearken to Christs counsel, watch and pray alwayes, Luk. 21.36.

We need not descend unto particulars, for what is that lust thou wouldst have subdued? what is that grace thou wouldst have strengthened? what is the judgment thou wouldst have averted? or what rod or calamity removed? what is the mercy, whether spiritual or temporal, yea, what the comfort or consolation, though peace of consci∣ence, (that passeth all understanding) joy of the holy Ghost, and assurance of thy salvation, &c. There is no evil so terrible and astonishing, that the effectual fervent prayer of the righteous may not remove; and no mercy so great and excellent, that it cannot procure, by the blood of Christ, pleaded at the throne of grace, Mat. 7.7. Joh. 14.13, 14. &c. Here is a large field, where we might reap a plen∣tifull harvest, but we proceed, adding only one head moe, with its several branches.

We have heard how the Lord doth call and invite us, by his Word and Works, by his commands, threatnings and promises &c. by these the Lord points out out way to the throne, and when we turn(o) 1.60 either to the right hand or to the left, we may hear the voice of some one or other mo∣nitor, saying, this is the way, walk ye in it: but though there be so many who thus lift up their voice(p) 1.61 like a trum∣pet, who cry aloud in our ears, and spare not; yet there is one voice moe, a(q) 1.62 powerfull voice, and full of majesty, and we would hear what it saith: and thus, 1. the Lord absolutely considered; 2. relatively, and the several persons of the blessed Trinity; and, 3. the attributes and divine properties do call and invite us to the constant and serious practice of this duty. [ 24] And, 1. the great Jehovah, who is, and beside whom there is(r) 1.63 none else, the all-sufficient and independent being, to whom our goodness and service(s) 1.64 cannot extend, nor any of his creatures be(t) 1.65 profitable, yet he calls for our prayers, 1. as a part of that homage we owe to him; 2. by way of gratitude, and in testimony of our love to him, and of his delight in us; then the Lord will have us thereby to testifie, 1. our reverence and subjection

to him; 2. our dependance on him; and, 3. our own in∣digence and his propriety, that we are beggers and hold all as an almes from heaven; and, 4. that we may thus be the more engaged to improve what we receive for his honour, and may be the more(u) 1.66 ready to return to him the sacrifice of praise, &c. but not only, as his creatures, do we owe to him this point of duty and service, but also as his favourits, and by way of gratitude; 1. to testifie our love to him, and delight in him; if these be s;incere, a communion with him in this most immediat part of his worship, must be sweet; when we may thus enter the Kings chambers, we will re∣joyce and improve the importunity, Cant. 1.4. Cant. 2.4, 5. 2. He calls for our prayers to testifie his de∣light in us, and in our work; O, my dove, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely, Cant. 2.14. Poor Saints are ready to complain, and say, I have no gifts nor parts, and am of no account in the world, and alas! I can do no service to God in my generation; ah! if thou be poor, shouldst thou not beg? and though thou be weak, yet thou art not dumb, canst thou not then cry, and importune him who is able and willing to help and strengthen thee? thy prayers are good service to God, they are great and accept∣able sacrifices; the prayer of the righteous is his delight, Prov. 15.8. Yea, Pagans, by the light of nature, did come to the knowledge of this point; the divine moralist(x) 1.67 Pla∣to

tells us, that the Athenians observing the gods alwayes to favour the Lacedemonians more then them, resolved to consult their Idol Ammon, and to ask the reason hereof; especially since the Lacedemonians were careless what sacrifices and oblations they offered to God; and the Athenians did spare no cost, and were more frequent and sumptuous in their oblations then all the Grecians: To whom the Oracle, (or rather Sathan transforming him∣self into an Angel of light, to those whom he held fast in his snare, if that Author here relate a history, and do not (as is usual to him) alledge this passage in a parabolick way, and for the application) but the Oracle saith, he

gave this response, that the Lacedemonians good(y) 1.68 words (which(z) 1.69 Plato interpreteth to be nothing else but their prayers) did please God better then all the worship and costly offerings of the other Grecians: and then he pro∣ceedeth in the commendation of this spiritual exercise; and to show, that God looks more to the inward frame of the heart, then outward performances, though never so spe∣cious; and that it were blasphemous to make the holy Lord like a wicked usurer, and to think that he can be bribed to hearken to sinners, and grant their desires because of their hypocritical devotion and great oblation.

I wish that Book called Alcibiades 2. or, of a vow, were translated in ou and other languages, to the shame of many dead and formal Christians, that they might go to school and learn from a Pagan much sincerity, zeal and devotion. But thus we see, that both Scripture and natural reason teach us, that heart-devotion is the best, and the pouring out of the soul to God in prayer is more acceptable than any outward oblation; why then shouldst thou say,(a) 1.70 wherewith shall I come before the Lord? hath he not shewed thee, O man! what is good; and what doth the Lord require of thee, but to walk humbly with thy God,(b) 1.71 and in every thing by prayer and supplication, with thanksgiving, to make your requests known unto him.

2. All the persons of the blessed Trinity do call and invite us; [ 25] 1. the Father openeth his bowels to receive and imbrace us; he holdeth forth the golden Scepter, and saith, come and fear not, ye may have access and acceptance; look not upon me as a sin-revenging God and as a consuming fire, unless ye stand at a distance, and will keep up the old controversie and enmity; As I live, saith the(c) 1.72 Lord, I delight not in your death, but rather that ye turn and live: that ye would lay down your weapons and submit, that ye would accept the Kings pardon freely offered to you; that in stead of fighting against me, ye would,(d) 1.73 Jacob-like with tears and supplica∣tions, wrestle with me, till ye prevailed and got the blessing:(e) 1.74 turn ye, turn ye from your evil wayes; for why will ye die, O self-destroying sinners? And as for all true Israelites

who have made their peace with God, what should discou∣rage them? know ye not that the Father himself loveth you, and will refuse you nothing? Joh. 16.27.23.

[ 26] 3. The Son by his blood hath purchased to us this liberty and priviledge; he laid down his life, that we, who by nature were as far off as devils, might be brought near, and that our prayers and persons should be accepted, Eph. 2.13.18. Eph. 3.12. Rom. 5.2. Joh. 14.6. &c. We may then hearken to his voice crying and expostulating with us, [Ah! will ye so far undervalue my love? will ye suffer my blood to be shed in vain? shall I purchase such a priviledge for you at so dear a rate, and will ye not improve it? O come to the Fa∣ther; come, I am the(f) 1.75 way and shall be your guide, ye shall not mistake; I am the(g) 1.76 door, ye shall not need to wait and knock long, ye shall get entrance, access and ac∣ceptance.]

[ 27] 4. The holy Ghost offereth his help; he stretcheth forth his hand to draw us, and saith, let nothing fear or discourage you: Ah! but saith the trembling sinner, I am foolish and ig∣norant, I am not for the Court, I know not what to say to the King; he would but mock me: nay, but saith the Spi∣rit, come and I will be your mouth, I will teach you what to say, and make you ask according to his will, Rom. 8.27. O! but will the sinner yet say, I am weak and cannot ascend so high; I am lazy, and am not for so high an imployment, I am drowsie, and when at work in the Kings presence, am rea∣dy to fall asleep: Yet, saith the Spirit, fear not, only be wil∣ling and obedient, and I will help all thine infirmities; let all thy weakness and wants be upon me; I will quicken and strengthen thee; thou shalt not want tears and groanings which cannot be uttered, (and that is the eloquence which the Lord requires, and which alwayes prevaileth with him) Rom. 8.26. Ps. 51.12. Nay, how often hath the holy Spi∣rit knock'd and called, while we were fast asleep and took litle notice of his motions? Ah! how often have we thus resisted him? and when we run, he must prevent us and set us a work; he must draw on the conference, and say, (though we discern not his voice) seek ye my face, before we say, thy face, Lord, we will seek, Ps. 27.8.

Lastly, the Lords attributes do call and invite thee to draw nigh to him; 1. his justice and terrors, his anger and displeasurre cry unto thee, O secure sinner [what dost thou mean? art thou stronger then the Almighty? wilt thou be able to bear his wrath? why dost thou not then come in, and humble thy self before him? why dost thou not present thy supplications unto him, least I tear you in pieces and there be none to deliver.] Ps. 50.22, 23. Ps. 2.12.

2. His mercy and tender bowels cry, [Behold me, behold me, I am ready to embrace thee; the fountain stands open, and thou may'st draw water, it will cost thee but a word; oh! call and cry mightily, and thou shalt tast its sweet∣ness; O, lay hold on me, and make peace, and thou shalt make peace] Isa. 27.5.

3. His patience and forbearance do call to thee, Oh! [de∣spise not thine own mercies any longer, dost thou not know that thy day is drawing to a close? that night is coming on, when thou wilt not be able to work? knowest thou not, that the riches of Gods goodness and long-suffering should lead thee to repentance? Rom. 2.4. O, remember, that abused patience will, ere long, give place to sin-revenging justice; and thou canst not promise to thy self one dayes respite, this night, O fool, thy soul may be required of thee, Luk. 12.20.]

4. His omniscience and omni-presence may be motive enough to set thee a work; now thy scruples and doubts are removed, thou needst not say, where shall I find the Lord? and will he hear when I call? for he filleth heaven and earth, he is every where, and from his presence thou canst not flye, Jer. 23.24. Ps. 139.7, 8. &c. and all things are naked before him, he knows our very thoughts a far off, before they arise in the heart, and are known to our selves, Heb. 4.13. Ps. 139.2. &c.

[ 32] 5. His eternity should make thee (as it did many Pagans who had not the light of the Scriptures, which thou mayst daily read) mind another life; ah! dost thou not know, that as the Lord liveth for ever, So he hath prepared for his honest supplicants(h) 1.77 an undefiled and incorruptible inheri∣tance

that fadeth not away? if it be not worth the asking, its worth nothing: Ah! what(i) 1.78 fools are we who labour and toil, and spend our time and strength for perishing trifles? or (as Plato called them) dreams, and will not so much as once seriously and diligently seek the kingdom of God, and the eternal crown of righteousnesse?

6. His omnipotence and fidelity may allure and invite the most stubborn and unwilling to the frequent practise of this heavenly exercise; he hath promised; and he is able to do great things for his honest supplicants, will ye so far envy your own happiness as not to become one of those? all of us would be great and mighty, but alas! few take the right course; for only the praying Christian, is(k) 1.79 strengthned with all(l) 1.80 might; and thus in some sense may be called Almighty; all his strength is borrowed and depen∣dent on the first fountain, but thus (though the world be∣lieve it not), he is very strong; nay, saith(m) 1.81 Chryso∣stom, there is nothing more strong and mighty then a pray∣ing soul; prayer (saith(n) 1.82 another) hath a shadow of omni∣potence in it, it sets infinit power a work for fulfilling thy desires, and(o) 1.83 maketh the Church(p) 1.84 terrible as an army with banners: enemies at length will be forced to put to their seal to this truth, what ever success and prosperity they may meet with for a while; when the day of Gods power cometh, the Lord will send the rod of his strength out of Zion, and will rule in the midst of his enemies, Psal. 110.2, 3, 5, 6. It was said of zealous Luther, potuit quicquid voluit; he could do what he would; but may not the same be said of every believer? doth not our blessed Lord say as much, while he promiseth, to give to such whatsoever they shall ask in his name, Joh. 14.13, 14. Joh. 16.23. &c. But ah! who hath believed his report? who maketh not God a lyar by distrusting this sure word of promise? ye will not take Gods word, therefore ye will not pray; ye will not rest on Gods bond, and therefore ye

look on the promises as no great encouragments to holiness O, if this one word were soundly believed! though love to God or to our duty did not prevail with us, yet self-love would often send us to the throne; but you may as well question all the Scriptures, as any one word or portion of them; and this promise of audience (so often repeated to cure thy unbelief) must be more sure then all the bonds and evidences in the world; it being easier for heaven and erath to pass, then one jot or title of Gods Word to fail and not be fulfilled, Luk. 16.17., Mat. 5.18. Hence Davids(q) 1.85 confidence, Ps. 46. though the earth were removed, &c. yet he would not fear. Ah! wilt thou who art called a Christian, and who wouldst be reputed a believer, dis∣pute and debate, question or deny any part of the holy Scriptures, while the devils believe, and give such a full and firm assent to every word that(r) 1.86 proceedeth out of Gods mouth?(s) 1.87 they believe and tremble, and wilt not thou believe and rejoyce, believe and love, and draw nigh to him in full(t) 1.88 assurance of faith. Alwayes, ye who rest in a state of unbelief, and who lodge and entertain such thoughts as ye will not be able to carry to hell with you, ye who would say (if ye were not ashamed to speak out your atheism and unbelief) what a(u) 1.89 blasphemous Pamphleter once said;(x) 1.90 O (said he) if I had the Kings word in stead of Gods; and if King James would say what the Apostle James said; and would promise to give me whatsoever I should ask; I should not be such a stranger at Court, as I am in the sanctuary. I have (I say) to you, O blasphemous Atheists (who thus undervalue the rich promises of God, and will not be at the pains to plead them at the throne of Grace, a sad message from the Lord, and a dreadfull prayer against you, who will not pray for your selves; that the

Lord would pour out his fury and wrath upon you; that finding the efficacy of that imprecation, ye might once learn to believe that the effectual fervent(y) 1.91 prayer of the righte∣ous availeth much: the words are most terrible, and O! if they were more pondered by secure Atheists, we shall only offer these four or five observations which deserve our seri∣ous meditation, and shall not now stay to(z) 1.92 press this ex∣hortation further: And, 1. it would be considered that this dreadfull imprecation is doubled, and set down in two seve∣ral Scriptures, by two heavenly messengers, without any considerable variation, either in matter or words; viz. by the Psalmist (whether David or Asaph, its needless to en∣quire now) Ps. 79.6. and by the Prophet Jeremiah, chap. 10.25. And I may say (with(a) 1.93 Joseph to Pharoah con∣cerning his dreams) that this threatning is doubled, because it is established by God; and God will shortly bring it to pass, however mockers may slight this sad doom, and put it far from them. 2. It would be observed, that this threat∣ning is not concerning some outward and temporal stroke and judgement, but concerning the fury and indignation of him who is of(b) 1.94 terrible Majesty, the(c) 1.95 power of whose wrath cannot be known till it be felt in hell. 3. That they who call not upon God are classed, and put in one category with Heathens and Pagans; what ever be their Church-priviledges and outward profession, yet truly, and in Gods esteem, such Atheists are not better, but rather worse then Barbarians. 4. That it shall not excuse them, nor guard them from the stroke of Gods fury, that they are many, though they be kingdoms and families, though they be never so mighty and numerous, the Lords(d) 1.96 right hand shall find them out, and shall make them as a fiery oven, add he will swallow them up in his Wrath. 5. That this judgment is denoun∣ced prayer-wayes; certainly the servants of God did not delight in their ruine, whom they were obliged to(e) 1.97 ho∣nour and(f) 1.98 love as men and brethren; but the Lord having commanded, they must obey; and must not only fore-tell the inevitable destruction of those wretches, but also repre∣sent it in a prayer to God, for the greater terror and con∣viction

of those who should read their own names in that dreadfull imprecation. But such as will not now cry to the(g) 1.99 rock of salvation, and(h) 1.100 seek his face while he may be found, shall ere it be long, cry to the mountains and rocks to destroy them, fall on them, and hide them from his face, Rev. 6.16. Now he lovingly inviteth you to draw nigh to him, and offers you the help of his Spirit, and ye will not come; but nill ye, will ye, in that day of his wrath, when ye shall not be(i) 1.101 able to stand before him, ye shall be brought before his Tribunal to be judged, 2 Cor. 5.10. such as in their life derided holiness, and said it was in vain to call upon God, will then say in vain, (with the foolish Virgins, Mat. 25.11.) Lord, Lord, open to us. O! if thou wouldst know in this thy day the things that belong to thy peace, before they be hid from thine eyes, Luk. 19.42.

Sect. 2. Objections answered, and this Queree considered, whether prayer may be said to move him with* 1.102 whom is no va∣riableness, neither shadow of turning.

Dan. 9.2, 3. I Daniel understood the number of the years, — that he would accomplish seventy years in the deso∣lation of Jerusalem; and I set my face unto the Lord God, to seek by prayer and supplications, &c.

Jon. 3.8, 9, 10. Let man and beast be covered with sack∣cloath, and cry mightily unto God — And God saw their works — and repented of the evil that he had said that he would do unto them, and he did it not.

THere be scarce any material question and case handled in this Treatise, from whence we could not gather some one or moe objections which might be here propounded; as, [Obj. 1] 1. Obj. I cannot pray, I know not what to ask as I ought. Ans. See where our strength lyeth,* 1.103 and from whence help may be brought, Part 1. chap. 9.

[Obj. 2] 2 Obj. But I am dull and indisposed, and am not in a fit condition and frame of spirit to speak with God.* 1.104 Ans. How thou mayest maintain and recover a praying disposition, see Part 3. chap. 2.

[Obj. 3] 3 Obj. O! but the mercies I stand in need of are great; and second causes are far off, and I see litle probability of suc∣cess. Ans. See supports for strengthening thy faith,* 1.105 Part 2. chap. 2. sect. 2. and Part 1. from Christs intercession, ch. ••. sect, 1. and from Christs death, chap. 8.

[Obj. 4] 4 Obj. Ah! but I fear lest I be an enemy, and the Lord prove a consuming fire, if I should draw nigh to him; and were it not better to stay away, then to cast my self in the fire? Ans. Whatever be thy fear, yet thou must draw nigh to him or perish; if thou wilt come in sincerity,* 1.106 there is hope, but otherwise he will come against thee to tear thee in peeces: See thy duty vindicated, obstructions removed, and encouragements held forth, Part. 1. chap 5. sect. 3.

[Obj. 5] 5 Obj. O! but I fear lest the day of grace and the accep∣table time be past; and that it were in vain for me now to seek the Lord. Ans. Ye have this case discussed, and this plea removed here,* 1.107 chap. 2. sect. 2.

[Obj. 6] 6 Obj. But I cannot call God Father, nor follow that copy Christ hath set down, and according to which every sup∣plicant must frame his prayers, Mat. 6.9. Luk. 11.2. Ans. Either thou art a child of light walking in darkness,* 1.108 and thy case is propounded, Part 3. chap. 1. sect. 1. page 560. or, thou art yet in the bond of iniquity, but wouldst fain shake off those grievous fetters, and then I have spoken to thy case, Part 1. chap. 5. sect. 3. And now let me only tell thee, though God be not yet thy Father reapse & à parte rei, thou not being as yet begotten, born and regenerated by his Spirit; yet he is thy Father voto ac desiderio, (& for∣tassè etiam decreto ac aeterna electione) as to the longing and desire of thy heart, (and perhaps as to his secret pur∣pose and decree) otherwise, if thou dost not so much as de∣sire to have such a Father, and to stand under the sweet re∣lation of an obedient son, thou hast no(a) 1.109 part nor lot in this mater; what hast thou to do to take his Covenant in

thy mouth? or to lay hold on any federal relation to him? Ps. 50.16. But, if thou wish and desire, if that be the one thing thou wouldst ask, if thou wert put in Solomons case, 1 King. 2.5. wh••t? mayest thou not thus call him thy Father? thou hast a s••rt of claim by this thy desire, unto that high re∣lation which the Lord will never challenge nor upbraid thee for laying hold on it, unless thou forfeit that plea, by(b) 1.110 re∣turning, with the dog, to thy vomit; for, sincere w••shes and(c) 1.111 desires pass as current money in the Kingdom of Heaven.

But not to insist on particulars, which might here be multi∣plyed, if that labour had not been prevented by handling them in their proper places, (neither could they have been there omitted, without much confusion and deficiency, and many needless repetitions here) There is one objection, which like(d) 1.112 Saul among the people, is by head and shoulders higher then all the rest; and it is this, many have what their(e) 1.113 hearts can desire and more, who yet make no conscience to call upon God, but cast off fear, and restrain prayer before him: and on the other hand, the Saints for the most part are(f) killed all the day long, and are counted as sheep for the slaughter: and are (g) made as the filth of the world, and the off-scouring of all things: they ask, but receive not; they seek, but find not; they knock, but it is not opened unto them; what then doth prayer avail? and what truth is there in the many promises that are made to it? Ans. This is that mountain which blind Atheists cannot look over;* 1.114 this is the stumbling block on which they fall and cannot rise again, and which often hath proven a sore temptation, tryal and exercise to the Saints; therefore we spak to it at so great length here, chap. 1. where we shew, 1. that prayer could not want an answer; 2. that no good thing was with-held from honest supplicants; and, 3. that no good thing was enjoyed but by prayer; and that the mercies of prayerless souls were cursed, and all the crosses of the godly were blessed, &c.

We come now to the objections that belong to this place, and we shall only name these few;* 1.115 and, 1. some may object and say, the Lord knoweth what we stand in need of,

Mat. 6.32. wherefore should we then labour to make our re∣quests(h) 1.116 known to him by prayer?* 1.117 Ans. We do not pray to God that we might inform him of our wants, but that we may obtain a supply of our wants; though a father know what his son standeth in need of, yet he will have him to ask, that thereby he may testifie his subjection to, reverence of, and dependance on his father. You will say, but why then doth the Apostle exhort us to make our requests known to God? Ans. 1. with(i) 1.118 Zanchius and Cajetan, that the Apostle speaks not there of simple knowledge, but of such a knowledge as importeth an approbation; and thus Christ in the day of judgment will say to hypocrits, depart from me, I know ye not. And then the sense will be [let your requests be such, as that they may be accepted and ap∣proven of God; ask only such things as are lawfull and honest.] 2. Its(k) 1.119 answered, that the Apostle there con∣demneth pharisa••cal boasting, as if he had said [let it suffice, that your requests are known to God; when ye pray, do not (like the Pharisees) sound a trumpet, Mat. 6.5, 6.] But as to the present difficulty we would rather answer, 3. that the Apostle, by(l) 1.120 making known, doth not hold forth any kind of information, but a simple representation and intimation of our requests to the all seeing eye of God, from whom nothing can be hid, and thus to make known to God, importeth only a communication and laying out of our desires before the Lord: And the reason of that expres∣sion may be, 1. because such a communication and represen∣tation among men doth often bring along with it some light and information; 2. because on our part there is a readiness and willingness that God should know and search our hearts; but that the Lords omniscience is no discharge, nor discou∣ragement to pray; but on the contrary a notable engagement and motive thereto, may appear from that conclusion which our blessed Lord immediatly subjoyneth, Mat. 6.33. (and whom shall we think to reason best? and whether shall we hearken to his inference, or to that which is held forth in the objection?) after he had told that our father knows our wants and need, he exhorteth us to(m) 1.121 seek, and shows

after what order and manner we should seek; the considera∣tion of Gods infinit knowledge should strongly draw us in to him; ah! who would not come to him who knoweth who we are, what is our condition, and what would do us good, and who will hear us whensoever we call upon him? but what a comfortless work must it be for poor Pagans to run to their idols, who have eyes but see not, and ears but hear not, Ps. 115.5, 6, 8.

But again,* 1.122 you will say, the Lord hath from all eternity appointed and determined what shall come to pass in time, what he will do unto, or bestow upon the children of men; and his purposes and decrees are unalterable; and therefore prayer must be to no purpose; it can neither be better nor worse with us, whether we pray or not, for Gods purpose what ever it be, must stand, Job. 23.13. Ps. 33.11. Prov. 19.21. Isa. 46.10. Heb. 6.17. &c. The great moralist Seneca propounds the same objection in the name of those who pleaded for blind fortune, and an inevitable neces∣sity in all sublunary events; thus [(n) 1.123 what ye would pray for, is either to come to pass or not; if it be future, whe∣ther ye pray or not, it must be; and if it be not decreed and to come, thy prayers will not m••ke it to be.] To which dilemma he answereth, that the third member (which is true) is left out; viz. that it is to c••me to pass, if thou pray; and so not to come to pass if thou pray not: and thus (saith(o) 1.124 he) our prayers fall as well under fate and destiny as other events. Which answer being purged from the Pa∣gan dialect, will serve our turn: we must not separat the from the means, as if the one did not as well as the other, fall under the counsell and decree of God; and as if his pur∣pose were not as infallible concerning the means, as concern∣ing the end; concerning thy praying, as his giving what thou desirest. And this objection hath no other ground but these two most gross errors, viz. 1. that the Lord in his eternal counsel hath decreed the end, but not the means; 2. that the Lord hath not appointed and fixed a connexion between the means and the end. We will not so far digress as to show the absurdity of both those principles, but these

being rejected as unworthy to be owned by any who profes∣seth himself a Christian, yea, or to know the first principles of reason; the decrees of God are so far from discharging us of our duty, that they may be a notable encouragment there∣to; and particularly as to prayer. Thus Daniel knowing, not only that the Lord had determined the time of Israels captivity, but also what that time was, takes encouragment from thence to pray for the decreed mercy, Dan. 9.2, 3, 16. &c. And though we had no particular revelation as to the event, yet when we consider the wisdom and unchange∣ableness of Gods counsell, we may very confidently go to the throne of grace, expecting that he (who hath appointed no∣thing in vain) having put a word in our mouth, will also fill our hands: and his decree being immutable, and he having appointed prayer to be a mean for obtaining what we stand in need of, and promised success thereto, we need not fear, lest he cause us(p) 1.125 seek his face in vain. Why then should we vex our selves with unwarrantable and needless questions concerning Gods decrees? or ask whether he hath decreed to give or with-hold such a mercy? Thou art beyond thy sphere, and wilt find no place to rest, so long as thou wan∣ders in this wilderness; the decrees of God are a depth thou canst not fathom, secret things belong unto the Lord our God, but he hath revealed to us our duty, that we may do all the words of his law, Deut. 29.29. Let us not then be anxious concerning events; the Lord knoweth what he will do, and what is best to be done to us and for us; but let us be sollicitous concerning our duty, committing the success to him who will with-hold no good thing from his honest servants, nor suffer one word of promise to want its accom∣plishment; let us not then ask what God will do? but what we should do? and if nothing will satisfie our curiosity untill we be acquainted with Gods secrets, let us then take the right course; let us not thus begin at the wrong and upper∣most end of the ladder, and descend, before we ascend; it were better and safer to learn from our way and work some thing of Gods purpose concerning us, then to enquire after our duty in the Lords secret decrees, which are no other∣wayes

revealed to us, but by his Word and Works. If then, 1. thou hast a promise; and, 2. if thou meet with strength for doing thy duty, thou may'st prophesie the event and success (without any hazard of being accounted an enthusiast) for thou mayst know, that what ever be the Lords decrees concerning the futurition of events, yet there is no decree which needs, 1. discourage thee who art in sin∣cerity seeking his face; or which, 2. can(q) 1.126 warrant thee to neglect the means, and say it were to no purpose to call upon God; neither, 3. is there any decree in God to cross his promises, or to bind up his hands from fulfilling the desires of all them who call upon him in truth.

But we like not the work, and any thing will serve for a plea and excuse to lye by: Ah! is it not lamentable, that such as scarce can speak sense, or to purpose in any other business, yet will argue with such subtilty, and prove such egregious sophisters for deceiving and ruining their own souls? certainly Sathan must have no small hand herein: and it doth not a litle discover our natural enmity at holiness and the wayes of God, that we are so(r) 1.127 wise to do evil, and to provide covers for hiding from our eyes the way of life; while as otherwise we are foolish and ignorant, and have no knowledge to do good: Is it not strange to hear those persons talk of the decrees of God, who never yet seriously minded, and know little of their duty; and to bring a reason from the secret purpose of the most high for them to be idle, and neglect the means of salvation and to destroy their own souls? Ah! what do such fools mean? is not their soul of far more worth and excellency then their body, and the im∣mortal crown of glory then their perishing trifles and worldly enjoyments? why do they not then first try those desperat conclusions upon these base and worthless things, before they put their soul and eternal happiness to such a venture and ha∣zard? why do they not say, what needs us rise early and go to bed late at night, what needs us till and sow? &c. for if the Lord hath decreed to give us a large and plenteous harvest, it must be so, whether we be at so much pains and travel or no; and if the Lord hath determined to with-hold the

encrease, our labour and pains will not do the turn: and why should we eat, drink, sleep? for if the Lord hath ap∣pointed us to live to such a time, we must live so long, whe∣ther we eat or not: and if he hath numbered our dayes, and the set time of our departure be at hand, our eating and drinking will not prolong our dayes; if any, upon this ac∣count, would labour to(r) 1.128 disswade us from using the means for our bodily life and accommodation in the world; we could tell them, that it is not for us to meddle with Gods decrees, but it behoveth us to use the means, and to wait upon him (so some will speak who little mind his providence) for the success; and with what disdain would ye abominat and mock him who should in earnest reason thus? and yet upon this very ground ye will become careless and negligent in matters of soul-concernment; as if it were in vain to take pains for eternal life, and to work out your own salvation.

But we may to far better purpose retort this argument, and draw an encouragment to duty from the immutability of Gods decrees, (as hath been already hinted at) and conclude, that if the Lord (who is unchangeable and immu∣table in his purposes) hath(s) 1.129 appointed such and such

means for obtaining such and such ends, and hath fixed such an order and connexion between the means and the end; if he, I say, inable us to do our duty, and if we prove so wise as to follow the right way, and use the means; we may be confident of the success, and that our labour shall not be in vain.

But it may yet be objected, that the Lord having freely promised to give what we stand in need of,* 1.130 and to with∣hold no good thing from them that walk uprightly, Ps. 83.11. &c. it seemeth needless to interpose our prayers and requests. Ans. Albeit the promises be altogether free, yet the Lord calls for our prayers as a part of that worship we owe to him; to testifie our dependance on him; and to show his delight in prayer; that we may be fitted to receive, and the more engaged to improve aright what he giveth; and to return to him the sacrifice of praise: nay, the Lord thereby not only procures our good, (O! what an effectual mean is fervent prayer to take the heart off the world, to strengthen our faith, enflame our love, &c.) but provides for our honour also: Oh (saith(t) 1.131 Chrysostom) consider, O man! what honour and happiness is conferred on thee while thou art admitted familiarly to converse with God and Christ, to propound what thou wilt, and to ask whatso∣ever thou desirest. O! how would we prize such familiarity with an earthly King? and what an honour and high favour would we esteem it? but while we are allowed and invited to this liberty with the King of Kings, how do we under∣value that admirable mercy and priviledge? and as this heavenly employment of it self is so honourable and excel∣lent, So usually it brings with it much beauty to him who is employed in it; then the Lord manifests his glory to the soul, and lets it enjoy, as it were, a heaven upon earth, then the(u) 1.132 honey and the honey-comb is set before thee, and thou art invited to eat; the soul (saith(x) 1.133 one) of a praying Saint is sometimes in a sort transfigured, and shine∣eth as Christs body on mount Tabor. Ah! from whence should heat and light come, if not from the Sun? it is no wonder then though such as hide and cover themselves from

its beams,(y) 1.134 walk in darkness, and sit in the cold region and shadow of death.

But though thus we be obliged to pray, though the ho∣nour of our Master and our own good, do call for diligence herein; yet is the promise no less free then if there were no such condition required on our part; our prayers are not our money, nor a price for what we receive: will any man think that we give not freely to these beggers, who importunatly cry at our doors? and yet there is here some sort of debt and obligation lying on us to pity those who are in misery; but there is no obligation lying upon the Almighty to hear us when we cry: nay, were it not that the promises are altogether free, notwithstanding of any condition to be per∣formed by us, or any qualification required on our part, it were in vain for us to pray, or go about any duty, looking to the rich recompence and reward which the promise holds forth; since though we did all we can (yea though we could perfectly obey all the Commands) yet are but unprofitable servants, Luk. 17.10. when we pay our debt, we do not(z) 1.135 oblige the creditor to bestow new favours on us: but ah! how defective and imperfect are our best performances? Isa. 64.6. I grant, that among men, there may be so much trouble and travel in seeking and warting on, that an answer may be too(a) 1.136 dear coft by the supplicant; and yet even thus thy supplication doth not profit him to whom thou makes thy adress; far less can our prayers and service extend to the Lord, Ps. 16.2. if thou be righteous, what givest thou him? or what receiveth he off thine hand? Job, 35.7.

Lastly, it may be objected, that the father himself loveth us, and what need we then ask any thing from him? his love will cry and prevail, though we were silent; and thus our blessed Lord tells his disciples, that upon this very ac∣count, viz. because the father loved them he would not, he

needed not pray for them, Joh. 16.26, 27. And upon this same ground we may further argue thus, thou art, O man, either a reprobat, and an object of Gods hatred, and cer∣tainly thy prayers cannot prevail, for thou not being in Christ, canst not obtain access, Eph. 2.18. Eph. 3.12. or else thou art one of his elect and precious ones, and to what purpose wouldst thou pray? wouldst thou move his bowels, and have them turned towards thee; that is already done, the Father loveth thee, and is more ready to give, then thou to receive; and if he were not, could thy prayers move and change him?* 1.137 Ans. The Lords love is so far from giving a discharge from prayer, that upon this very account he cal s for our prayers, Cant. 2.14. because the Lord loveth us, therefore he delighteth in our prayers, Prov. 15.8. compared with, ver. 9. as a tender(b) 1.138 father, because he loveth his child, will have him come and ask; the sons presence and voice is sweet to him, and therefore he will not at the first haply give him, but lets him stay and renew his request, and add pleas and arguments; and therefore though our asking be not the true and proper cause (albeit it be a mean which his wisdom and love hath made choyce of) why he giveth, yet he will have us ask as for other reasons, (some of which were hinted at in answer to the foregoing objection) so especially because he loveth us; neither the Lords promise nor purpose to give, nor his love and father∣ly affection toward us, can hinder the Lord from saying to us, (in reference to all our mercies, what he said to his an∣cient people, Ezek. 36.37. concerning the mercies there promised) I will yet for this be enquired of by my people, to do it for them. It is true, the Lord often(c) 1.139 prevents us with his mercies, Isa. 65.24, but not to take us off, but the more to engage and encourage us to pray and praise him.

As to the place, Joh. 16.26, 27. Christ doth not there deny that he will pray for them, that being contrary both

to his promise and practice; but he would there lead his dis∣ciples in to the fountain and principal cause of all their mer∣cies, viz. the eternal love and free grace of God, which did put a difference between them and others, from which fountain, through his blood, all our mercies do stow; so that not only our weak and imperfect prayers, but also his most effectual and powerfull intercession is but a mean for obtaining and conveighing to us those mercies, which our gracious Father, of his meer good pleasure and love in Christ Jesus, hath appointed and prepared for us from all eternity; as we have shown at length, and vindicated this place, Part 1. Chap. 5. Sect. 1. Pag. 68. Christs scope there is not to exclude his intercession, but to prefer the Fathers love and his death, and to prevent that mistake that is inci∣dent to mourning sinners, ah! (think they) Christ is mer∣cifull and tender-hearted toward sinners, (else he would not have shed his precious blood for them) but we are afraid lest God prove a consuming fire to us, and pursue us with his justice: O, but saith our blessed Lord, I would not have you (even after your eyes are opened to see my love in laying down my life for you, and going to heaven to prepare a place and to intercede for you) so to look on my death and intercession, and my kindness toward you thus sealed and manifested by such convincing demonstrations, as to exclude the father and to imagine that he hated you, and were un∣willing to do you good, for (saith he) the father himself loveth you: And though I did not intercede for you, yet having elected you to obtain salvation through my blood, he would show mercy on you no less then on your fore∣fathers, who had not the benefit of my intercession: the love of the Father is the first fountain of all our mercies, for though we were elected in Christ, yet the free love of God (who is Father, Son and holy Ghost) in order did preceed every thing that can fall under the notion and consideration of a mean; hence its said, that God so loved the world that he gave his only begotten Son, &c. Joh, 3.16. 1 Joh. 4.9, 10.

And now we may(d) 1.140 retort this and the preceeding objecti∣on, which are so far from holding forth a discharge from, and discouragment to pray, that in both we have a notable encouragment and engagement to this duty; ah! what can more sweetly and strongly draw a poor indigent sinner to the rich treasure, then the cords of the free promises? and where is there such a cordial for a fainting soul, that dare not look up to the throne of grace, as the consideration of Gods mer∣cy and fatherly love toward us in Christ? and what madness must it then be to make these become a heavy burden, and so many weights to press us down while we would lift up our hearts to the Lord, and to make those healing medicines be∣come deadly poyson to us? Ah! had not the Lord prevent∣ed us with his free love and gracious promises in Christ, what warrant had we more nor devils to draw nigh to God? but now having such a loving Father, such gracious Promises, and so great a Mediator and Advocat, we may come with boldness unto the throne of grace, that we may obtain mercy, and find grace to help in time of need, Eph. 3.11, 12. Eph. 1.13. Act. 26.6, 7. 1 Joh. 3.1. and 4.10.2. 2 Cor. 7.1. Heb. 4.16. &c.

As to the question, whether we intended by our prayers to move God? its commonly answered (and but briefly and in a word) that prayer works a change in us, but not in God, who of himself is willing to give, if we were ready to receive; he(e) 1.141 waits only that he may be gracious, and(f) 1.142 bless us indeed, and prayer enlargeth the heart, and those pleas and arguments we use in prayer do serve to strengthen our faith, and to beget such a holy, humble and confident frame of spirit, as the promise of audience doth require, and which will be ready to receive mercie aright, and to improve them to the honour of the Giver: and thus prayer is that rope, whereby

(as the Jesuit (g) Salmeron from the supposed Diony∣sius saith) we pull our vessel to the rock,(q) 1.143 but not the rock to us.

But albeit upon the matter this be a truth, yet not a satis∣factory answer to the question; for clearing of which, we would offer these few considerations; 1. it cannot be deny∣ed, that as the exercise of every grace is a mean for the growth and strengthening of it, and quickning the heart for for a communion with God, So in a speciall manner, that spiritual and heavenly exercise whereby in a solemn way we have access to, and(h) 1.144 fellowship with the Father and his Son Jesus Christ, doth not a little contribute for that end, Eph. 6.10. compared with, ver. 18. in prayer not one but several graces are exercised; and therefore, &c.

2. Its no less certain, that our prayers cannot change him, with whom is no variablness nor shadow of turning, Jam. 1.17. for he is in one mind, and who can turn him? Job, 23.13.

But yet, 3. prayer is a mean appointed by him for ob∣taining whatsoever we stand in need of, Mat. 7.7. &c. So that we may as (yea more) confidently expect a return to our prayers, as the husband-man the harvest after his plowing and sowing; and albeit the men of this world who live by sense, but are strangers to the noble life of faith, can sow in hope but not pray in hope; yet the generation of the faith∣full, who have learned to trust Gods Word, know that it is surer then the seasons of the year, or the word of natural causes promising success to their labours; and that though the season should dis-appoint the sower, and the most refi∣ned gold be turned to dross, yet the word of God will abide firm and sure for ever, 2 Pet. 1.23, 25. Ps. 12.6. Ps. 46.2. &c. and therefore such will rather forget to eat their bread, and neglect the most necessary labour and employment, then forbear to plead the promises at the throne of grace; nay, a most cruel decree and threatning

could not with-hold Daniel a for some few dayes from the throne, but he must pray, and so oft a day, though he should be cast into the Lyons den, Dan. 6.7, 10.

Yet, 4. though prayer be such a successfull and never-ly∣ing mean, though it be like the fruitfull womb that never miscarrieth, and the full breasts that alwayes yield milk, yet we need not enquire after its vertue and excellency, as if of it self it had any proportion with, or efficacy for, producing such great effects; for, 1. its nothing like natural causes which work by their strength and activity; neither, 2. hath prayer any morall causality by way of merit and deserving; ah! what worth and excellency can there be in it as it is our empty performance, having much dross and imperfection cleaving to it? but all its efficacy flows, 1. from Gods or∣dinance and appointment; he hath appointed it not only to be medium cultus, but also medium impetrationis; not only to be a means of worship, but also a channel for con∣veighing to us all the mercy and goodness the Lord hath pro∣mised; what ever hath the stamp of heaven on it, must be currant money, whatever the mettal otherwise be; and thus in baptism we look over the element, unto the ordi∣nance of God, and from thence expect the blessing; and thus the weak hand of prayer can bring home abundance of provi∣sion. 2. From the covenant and free promises of God, which, by prayer, we plead at the throne of grace; prayer layeth hold on Gods truth and fidelity, and therefore can∣not be sent away empty; and as the promises are the foun∣dation and ground whereon prayer is built, So prayer is an object of the promise, the Lord hath once and again given his Word concerning its success and prevalency; and he will fulfill that Word. 3. From our relation to God as a father, which, being pleaded in prayer, must prevail; that one word father (said noble(i) 1.145 Luther) coming from the heart of a son, exceeds the eloquence of Demosthenes, Cicero, and all the famous Orators in the world. 4. From Gods love to us, and delight in us and our prayers. 5. From the interest his Spirit hath in prayer, it being his work rather then ours. 6. From Christs blood, the altar whereon we offer this

spiritual sacrifice, and the price laid down for all our mercies. 7. From Christs intercession and concurring with us, &c. See Part 2. chap. 2. sect. 2.

Hence, 5. albeit the Almighty hath no delight in our pray∣ers and performances upon the account of gain and advantage to his all-sufficient Majesty, Job 22.3. Job 35.7, 8. yet he not only accepteth, but also delighteth in the prayer of the righteous, as a part of that homage we owe to him, and as a mean whereby he may communicat himself and do good to his children, Pro. 15.8. He(s) 1.146 delighteth in mercy, and there∣fore also in every mean whereby, and occasion wherein, he may exercise this most glorious Attribute.

Hence, 7. since the Lord delighteth in, and accepteth our prayers as means he hath appointed for deriving the blessing to us, since they alwayes prevail and meet with a gracious an∣swer, we may well say, that they move the Lord to shew mer∣cy upon us and do us good; for albeit in some cases, de Deo etiam vera dicere periculosum sit, as Austin once said, yet there is no hazard to speak with the Scriptures, and what is there clearly held forth: and do we not there read of the moving and sounding of Gods bowels? Isa. 63.15. Jer. 31.20. of his returning and repenting of the evil he had threatned, and leaving a blessing where he had begun to smite and curse, Joel, 2.13, 14. &c. And particularly as to prayer, is it not written, that after Nineveh had cryed mightily unto God, he turned and repented of the evil he had said he would do, and did it not? Jon. 3.10. And doth he not promise the same to every nation and person that turneth at his threat∣ning? Jer. 18.8. Ezek. 33.14. &c. And how often do the servants of God pray that he would turn from his fierce anger, and would turn to them? as, Ps. 25.16. Ps. 60.1. Ps. 62, 16. Ps. 86.16. &c. And did not Moses stand in the breach to turn away Gods wrath from his people? Ps. 106.23. And is it not said of Jacob, that he had power over the great Angel of the Covenant, and(t) 1.147 prevailed and got the vi∣ctory? Hos. 12.3, 4. May we not from these Scriptures, and particularly from what is reported of Jacobs wrestling conclude, that the more zeal and tenderness, the more faith

and confidence we express in prayer, the more strongly and feelingly we plead, the moe arguments and motives we press from his Word, the more we shall prevail, and that the more we are moved and affected while we pray, the more we do move and prevail with God? And I think strange that any should scruple to yield to this: but for preventing a mistake, it would be considered, that it were absured to imagine that the Lord could be moved or turned from his eternal pur∣pose and decree; thus there is(u) 1.148 no variableness with God, neither shadow of turning; but the Lord is said to be moved by prayer, 1. because he delighteth in it, and turneth from his anger and wrath against the supplicant; and, 2. because he changeth his work and dispensation, removing rods and judgements, and bestowing mercies in stead of these; and thus prayer as his own Ordinance, through the promise in Christ, moveth him and prevaileth with him.

Thus, 8. it would be observed, that though turning, re∣pentance, &c. be only improperly and metaphorically at∣tributed to him in whom there is no shadow of change; yet there is ground for such an expression; 1. because he doth those things which creatures that are mutable do, when they are under these passions; so that the(x) 1.149 change is rather in Gods work and dispensations, then in his will and affecti∣ons: 2. because what useth to stir up these passions in men, in whom are some relicts of the Image of God, such grounds and motives have place here: and therefore, 3. if the Lord were capable of such affections, it might be supposed that these would beget them in him. Hence we may conclude, that since there is some sort of motive and occasion, and some effects and consequents of such passions as they are in men; that something metaphorically and analogically may be ascribed to God, removing all creature imperfections from him, in whom every thing, to our weak capacity and appre∣hension, is a mystery: and therefore, if any will further ask what Gods turning and repenting doth formally, properly and in it self import? We can say no more, but negatively,

that it cannot(y) 1.150 import any proper change and alteration in his will or knowledge; for his knowledge is infinite and can admit no adition, and his decrees fixed and immutable, and can admit no alteration; Known to the Lord are all his works from the beginning of the world, Act. 15.18. and his purpose and counsel must stand, Prov. 19.21. We must not then imagine, that any thing falls out beyond his expecta∣tion, or contrary to his eternal counsel and purpose, or with∣out his effectual providence: he did appoint and fore-know, and in due time did stir us up, and by his Spirit assist us, to pour out such prayers as should prevail with him, and which he would accept, hear and answer; and therefore, there can be no alteration nor change in him, since all things come to pass according to his eternal fore-knowledge, appointment and immutable decree: yet notwithstanding, since, 1. he altereth his dispensations by those means he hath appointed for that end; and, 2. since he is affected towards men and their wayes, according as he hath revealed himself in his Word; the wicked and their way being an abomination to him, and the righteous and their performances his delight; we may safely with the Scriptures say, that the prayers of the

righteous prevail, and have power with him, affect, and, as it were, move him. Hence the judicious Dr.(z) 1.151 Ames doth well describe prayer to be a religious offering up of our de∣sires to God, that he may thereby (as it were) be moved and affected. And hence (saith(a) 1.152 he) the Saints are said to strive and have power with God, and to help and concur for the doing and effectuating what they ask; and as in hearing the Word our will is moved toward God, so by prayer Gods will is moved towards us. And why should any scruple to say, that prayer moveth the Lord to shew mercy upon us, who are not, and need not be afraid to say, that the Lord is provoked to anger by, and moved to punish the wicked for, sin? What though our sins deserve punishment? but our prayers are not meritorious sacrifices; yet that difference is altogether impertinent, in order to the present case concern∣ing Gods immutability, which notwithstanding, as it is com∣monly said that sin doth move and provoke the Lord to wrath, why may it not also be said, that the prayer of the righteous doth move and prevail with him to show mercy? for, as if man had not sinned, the Lord would not have been angry against him nor inflicted any punishment; So if the Saints did not pray, they should not receive mercies from him, but would provoke him to wrath, and to afflict them; but their prayers are his delight, and a means to obtain what they stand in need of; and therefore, in some sort, they must (as it were) move and affect him.

Thus objections being answered, and obstructions removed, thou mayest be convinced, O man! that there is no hindrance nor impediment lying in thy way, but what carnal reason would suggest to hinder & discourage thee; if thine eyes were

opened, thou mightest(b) 1.153 discern some motive and encou∣ragement from thence for going about thy duty: and if ob∣jections do furnish arguments and motives, where can we cast our eyes and not behold some one or other motive and encouragement? We will not resume the several par∣ticulars mentioned, Sect. 1. only let me now, by way of conclusion, warn thee, that unless thou be a sincere supplicant, thou canst not glorifie God nor enjoy him for ever; thou canst not serve God, nor work out thine own salvation; which being joyned together, (as they cannot be separated) are our great business here in the world, and the one thing necessary. If thou callest not upon God, thou art a thief and a robber, in taking and using his goods without his leave; and sayest with those wretches, Ps. 12.4. Who is Lord over us? thou dost not acknowledge his propriety in all thou possessest, nor thy dependance on him, and subjection to him; thou lookest not upon thy mercies as talents, and dost not resolve to improve them for the Masters use, nor render to him the sacrifice of praise for what he hath intrusted thee with; the thief useth not to come and render thanks to the owner for what he stealed from him: if thou cast off prayer thou drawest down wrath, and openest the door that Gods judgements may enter in; and every business thou puttest thine hand unto, and every mercy thou enjoyest, cryeth (while thou art silent) to the heavens for a curse and plague to be poured out upon thee, for(c) 1.154 subjecting it to vanity, and imploying it against it's Maker; nay, if thou dost not call upon God, thou art a very Atheist, and profess what thou wilt, thou art in one class and rank with the heathen that know not God, and with them lying under the same curse and imprecation, Ps. 79.6. Jer. 10.25. We read of some desperat fools and mad atheists, who said in their heart, there is no God, Ps. 14.1. Ps. 53.1. but what is their mark and that chara∣cter whereby they may be known? in both Scriptures they are described to be men that call not upon God, Psal. 14.4. Psal. 53.4. As if the holy Spirit had said, would ye indeed know who is the heart-Atheist? [he is one who will not seek after God; who casteth off fear and restrain∣eth

prayer; God is not in all his thoughts.] All pray∣er-less souls are bigg with blasphemies; whatever re∣straint be upon their mouths, yet their way and course doth say, (and a little temptation might make them speak out) with those cursed ones, Job, 21.15. What is the Almighty that we should serve him? and what profit should we have if we pray unto him? Such as have no prayers, have no creed; and such as leave Gods door, are ready, with(d) 1.155 Saul, to run to the devils. O! then wouldst thou not have the throne of mercy become a throne of wrath and indignation unto thee? wouldst thou not have him whose judgment is true, account thee an Atheist? wouldst thou not become a prey to every temptation that would drive thee to destruction, and make thee in the day of distress to run to Sathan, thy sworn enemy and soul-murderer; cast out this dumb devil, let him not possess thy heart any longer, else he will be thy ruine and damna∣tion. But on the other hand, wouldst thou be happy here, and eternally hereafter? wouldst thou(e) 1.156 have fellowship with the Father and with his Son Jesus Christ? wouldst thou(f) 1.157 have power with God? wouldst thou have moyen in heaven, and have the Kings ear? wouldst thou have it said unto thee (as to her, Mat. 15.28.) be it unto thee as thou wilt, though thou shouldst ask not (as(g) 1.158 Herod once vainly proffered) the half of a kingdom only, but the whole; and not a corruptible inheritance, but a crown of glory that fadeth not a way? wouldst thou be in such a blessed and happy condition? O, then hearken to the exhortation, Col. 4.2. Rom. 12.12. Eph. 6.18. continue instant in prayer, watching thereunto with all perseverance.

And now let me, with dying (h) Moses, call heaven and earth to record against you this day,(h) 1.159 that I have set before you life and death, blessing and cursing: therefore chuse life; ah! will ye delay, or refuse; is there any question or difficulty in the matter? is there any comparison between life and death; cursing and blessing; eternal happiness and everlasting wo and misery? were it not that sinners are(i) 1.160 bewitched, befooled, and infatuated by Sathan; would they

(k) 1.161 prefer darkness to light, and(l) 1.162 forsake the fountain of living waters, and hew out to themselves broken cisterns that can hold no water? Oh!(m) 1.163 turn ye, turn ye, foolish self-destroying sinners; why will ye die, while life is offer∣ed unto you, and all that may make you happy and blessed for ever? doth not the Lord to day hold out all his treasures unto thee; and invite thee to(n) 1.164 buy at an easie rate? do but ask, ask what thou wilt, and it shall be(o) 1.165 given thee. O!(p) 1.166 if thou didst know, even thou, at least in this thy day, the things which belong unto thy peace, before they be hid from thine eyes. Ere it be long, this day of grace and acceptable time will be past; and if then thou be found among the number of despisers, thou wilt (but too late) be convinced of thy folly in contemning thine own mercies; that thou wouldst not be(q) 1.167 rich, thou wouldst not be(r) 1.168 honourable, and(s) 1.169 happy, that thou didst despise a crown, and wouldst not be a(t) 1.170 King and Priest unto God for ever and ever:(u) 1.171 Behold ye despisers, and wonder and perish.

Notes

• (a) 1.1

  Colos. 1.10.
• (b) 1.2

  Rev. 21.9.
• (c) 1.3

  Joh. 12.43. Rom. 2.29.
• (d) 1.4

  1 Cor. 11.14.
• (e) 1.5

  Ideo apud varias ho∣minum natio∣nes quicunque no nen aliquod sibi ducevirtu∣te vindicavere, circa precum crationumque studiase exer∣cucrunt, ut apud Jndos Brachmanae, apud Persas Magi, inter Graecos Theo¦logi, in Assy∣riis, Chaldei, &c. Fran. Venet. de harm. mundi cant. 3. ton. 6. cap. 15 Ora∣re nobis pro∣prium est, ut Plato, Porphy∣rius, Jambli∣cus, & Pro∣clus docents totum genus humanum om∣ni tempore om∣ni loco, emne∣que natione divinis preci∣bus ded••tum suit, ibid, cant. 1. to••. 1 cap. 16.
• (f) 1.6

  Hence Phocylides his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (and the Pythagorean verses, their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Plutarch his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is ac∣knowledged to be a funda∣mental prin∣ciple known to all men; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (saith Zeno∣phon) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And that this general doth clearly comprehend our case, none (I think) will deny.
• (g) 1.7

  Qui nescit orara, discat navigare.
• (h) 1.8

  Isa. 6.10.
• (i) 1.9

  Mat. 7.7 3.
• (k) 1.10

  2 Cor. 3.5.
• (l) 1.11

  Joh. 16.23.
• (m) 1.12

  Jer. 10.25.
• (n) 1.13

  Ps. 78.6, 7. &c.
• (o) 1.14

  2 Tim. 3.16, 17.
• (p) 1.15

  Ps. 50.15.
• (q) 1.16

  Ps. 17.8. Ps. 36.7. Ps. 57.1. Ps. 63.7.
• (r) 1.17

  Ps. 50.15.
• (s) 1.18

  1 Tim: 4.4, 5.
• (t) 1.19

  Ezek. 36.37. Mat. 7.7.
• (u) 1.20

  Ps. 145.19.
• (x) 1.21

  Col. 1.9, 10, 11.
• (y) 1.22

  Mat. 25.27, 28
• (z) 1.23

  Cant. 5.6.
• (a) 1.24

  Ps. 80.18.
• (b) 1.25

  1 Pet. 5.10.
• (c) 1.26

  Mat. 9.12.
• (d) 1.27

  Ps. 50.3, 4.9.11.
• (e) 1.28

  Zech. 3.1.
• (f) 1.29

  See Part 3. Chap. 2. Sect. 2.
• (g) 1.30

  Gen. 4.10.
• (h) 1.31

  Heb 11.24.
• (i) 1.32

  Mat. 26, 41.
• (k) 1.33

  1 Pet. 5.8, 9, 10.
• (l) 1.34

  Phil. 4.6.
• (m) 1.35

  Rev 1.6.
• (n) 1.36

  Joh. 15.15. Ps. 25.14.
• (o) 1.37

  2 Sam. 16.17.
• (p) 1.38

  Deut. 32.6.
• (q) 1.39

  Cor. 11.2.
• (r) 1.40

  2 Cor. 6.18.
• (s) 1.41

  Joh. 13.13.
• (t) 1.42

  Hinc Aca∣demici non∣nulli orbos il∣los & utris{que} carentes pa∣rentibus dice∣bant qui orati∣onibus preci∣bus{que} spretis ad superiorem dívinamque naturam con∣verti neglige∣bant. Franc. Venet. cant. 3. ton. 6. cap. 15.
• (u) 1.43

  Jer. 8.20.
• (x) 1.44

  Cant. 8.8.
• (y) 1.45

  Act. 16.9.
• (z) 1.46

  1 Pet. 2.11.
• (a) 1.47

  2 Cor. 5.6.
• (b) 1.48

  Job. 21 2.
• (c) 1.49

  Quare cum tantum sit bonum no∣stra petitio, merito, Clem. Alex. lib 7. strom. dicebat, plus paratum debere esse bominem pe∣tere, & etiam si non impetret; quam impetra∣re non peten∣do: adeo ex imium bonum. est petitio, si recte fiat. Fran. Tolot. in Joan. 16. v 26.
• (d) 1.50

  Ps. 116.1.
• (e) 1.51

  2 Cor. 5.17.
• (f) 1.52

  Jam. 5.15.
• (g) 1.53

  Job, 15.4.
• (h) 1.54

  Col. 1.9, 10.
• (i) 1.55

  Luk. 15 17.
• (k) 1.56

  Ps. 103.3.
• (l) 1.57

  Joh. 2.27.
• (m) 1.58

  Luk. 15.17.
• (n) 1.59

  Joh. 14.13.
• (o) 1.60

  Isa. 30.21.
• (p) 1.61

  Isa. 58.1.
• (q) 1.62

  Ps. 29.4.
• (r) 1.63

  Isa 43.11.
• (s) 1.64

  Ps. 16.2.
• (t) 1.65

  Job, 22.2. Rom. 11.35, 36.
• (u) 1.66

  It is a sure rule (saith Dr. Preston Saint exer: serm. 1.) what we win with prayer, we wear with thankfulness.
• (x) 1.67

  Plato tom. 1. Alci∣biad. 2. pag. (mihi) 137.
• (y) 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. (in∣terprete Fici∣no) bona verba.
• (z) 1.69

  Albeit Plato, by way of dialogue, brings in So∣crates, making this interpre∣tation accord∣ing to his usual maner; which Ficinus (in his life prefix¦ed to his works) ascrib∣eth to his mo∣desty and gra∣titude toward his Master
• (a) 1.70

  Micah 6.6.8.
• (b) 1.71

  Phil. 4.6.
• (c) 1.72

  Ezek. 33.11.
• (d) 1.73

  Hos. 12.4.
• (e) 1.74

  Ezek. 33.11.
• (f) 1.75

  Joh. 14 6.
• (g) 1.76

  Joh. 10.7.9.
• (h) 1.77

  1 Pet. 1.4.
• (i) 1.78

  Repetebat (Plato scil.) quotidie sola aeterna esse ve∣ra temperalia vero verisim∣lia, & quae sensus appetit aut times nihil aliud es∣se quam som∣nia: ita{que} haec omnia penitus esse contem∣nenda; & ut mala vitentur quibus iplenus est mundus ad aeter••a confu∣giendum. Mar∣sil. Fi••. in vi∣ta Platonis. 33.
• (k) 1.79

  According to Pauls pray∣er, Col. 1.9.11.
• (l) 1.80

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (m) 1.81

  Nihil est homine orante potentius. Chrysost. as he is cited by the Author of a treaty of pa∣cification, pag. 57.
• (n) 1.82

  Jenk. ••n Jude 21.
• (o) 1.83

  Mr. Sam. Clark in his examples, pog. (mihi) 504. reports that some Princes professed they feared more the prayers of some Saints, then an army of twenty thousand men.
• (p) 1.84

  Cant. 6.4.10.
• (q) 1.85

  Which some call Lu∣thers Psalms, because when he met with any trouble or difficulty, he ran to it as his city of refuge, and was not diseppointed.
• (r) 1.86

  Isa. 55.11.
• (s) 1.87

  Jam. 2.19.
• (t) 1.88

  Heb, 10.22.
• (u) 1.89

  Whether he did vent this blasphemy in his own name, or ex∣pressing the thoughts of too many, we need not en∣quire; we will not undertake his vindication who speaks nothing for him self.
• (x) 1.90

  Qui petit acci∣piet Jacobus Apostolus inquit: O si Jacobus Rex mihi dicat idem, Whites Sermon on Dan. 9.25. pag. 13.
• (y) 1.91

  Jam. 5.16.
• (z) 1.92

  See the Preface and Part 2. Chap. 2. Sect. 2.
• (a) 1.93

  Gen. 41.32.
• (b) 1.94

  Job, 37.22.
• (c) 1.95

  Ps. 90.11.
• (d) 1.96

  Ps. 21.8, 9,
• (e) 1.97

  1 Pet. 2.17.
• (f) 1.98

  Gal. 5.4.
• (g) 1.99

  Deut 32.15. 2 Sam. 22.47. &c.
• (h) 1.100

  Is. 55.6.
• (i) 1.101

  Rev. 6.••7.
• * 1.102

  Jam. 1.17.
• * 1.103

  Ans.
• * 1.104

  Ans.
• * 1.105

  Ans.
• * 1.106

  Ans.
• * 1.107

  Ans.
• * 1.108

  Ans.
• (a) 1.109

  Act. 8.21.
• (b) 1.110

  2 Pet. 2.20, 21, 22.
• (c) 1.111

  Mat. 5 6.
• (d) 1.112

  1 Sam. 10.23 7 Obj.
• (e) 1.113

  Job. 21.7.14, 15. Ps. 73.7. qfq Ps. 44 22. qgq 1 Cor. 4.13.
• * 1.114

  Ans.
• * 1.115

  Obj.
• (h) 1.116

  Phil. 4.6.
• * 1.117

  Ans.
• (i) 1.118

  Zanch in Phi••. 4.6. Cajet. ibid.
• (k) 1.119

  Apud Zanch. ibid.
• (l) 1.120

  Per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (m) 1.121

  Quaerite ore & op••re; preeibus & laboribus.
• * 1.122

  Obj. 9.
• (n) 1.123

  Aut fu∣turum est quod pr••caris, aut non si fu∣turum est, etiamsi non susce peris vota fiet: Si non est futurum, etiamsi susce∣peris vota, non fiet. Hu••c dilemmati respondit Se∣neca mediam inter ista ex∣ceptionem praeteriri fu∣turum (iu∣quit) hoc est sed si vota sus∣cepta fuerint; &c.
• (o) 1.124

  — Ita non est hoc contra fatum, sed ipsum quo∣que in fato est.
• (p) 1.125

  Isa. 45.19.
• (q) 1.126

  Its obser∣able, that a known decree did give no supersedeas from prayer to Christ though a Son, for in that decree, Ps. 2.6, 7. was included, his kingdom, and that he should have the utmost ends of the earth for a possession, which not∣withstanding must be askt by him, ver. 8.
• (r) 1.127

  Jer. 4.22.
• (r) 1.128

  I remem∣ber I have read (or heard) of one who was tainted with this damnable delusion, who falling sick, and sending for the Physi∣cian, met with this reply, to what purpose should I come? for if it he ap∣pointed that ye shall now die, my coming will not add to your dayes; and if it be appointed that ye shall recover, whether I come or not, ye must convalesce and recover of this disease To whom again he sent, intreating him dotwithstanding to come: who coming, and the Lord blessing his pains with success, the man was convinced of his error, and became a penitent: and thus both his bodily and spiritual disease was healed and cured.
• (s) 1.129

  Aquinas meeting with this question after that he had rejected three erroneous opinions of some ancient Philosophers (which he had refu∣ted, 1 part, quaest. 22. art. 2, 4. & quaest. 115. art. 6. & quaest. 116. art. 3.) 1. that humane affairs are not governed by divine providence; 2. that all events come to pass by a fatal necessity; (both which make our prayers useless) and, 3. that the divine appointment was alterable, and might be changed by our prayers and devotion: having, I say, rejected these dangerous errors, he himself gives a very considerable and satisfactory answer. Ad hu∣jus evidentiam considerandum est (inquit) quod ex divina providentia non solum dispo∣nitur qui effectus fiant, sed etiam ex quibus causis & quo ordine proveniant; Inter alias autem causas, sunt etiam actus humani; unde oportet homines agere, non ut per suos actus divinam dispositionem immutent, sed ut per actus suos impleant quosdam effectus secun dum ordinem a Deo dispositum; & simile est de oratione, non enim propter hoc oramus, ut divinam dispositionem immutemus, sed ut id impetremus quod D••us dispo∣suit per orationes esse impledum. Thom. 2.2. quaest 83. art. 2. in corp. Si quaeratur an posito fundamento erroneo, scil. omnia fatali necessitate evenire, D••um{que} ex necessit••te naturae agere, recta intu••erius orationem fore inutilem, vid. Suarez. de ••rat. lib. ••. cap. c. & Franc. Venet. de harmonia—mandi cant. 1. ion. 1. cap. 16.
• * 1.130

  Obj. 10. Ans.
• (t) 1.131

  Conside∣ra quanta est tibi concessa faelicitas, quanta gloria attributa, ora∣tionibus fa∣mulari cum Deo, cum Christo misce∣re colloquia, optare quod velis, quod de∣sideras postu∣lare. Chry∣sost. apud Thom. art. cit. ad 3.
• (u) 1.132

  Cant. 5.1.
• (x) 1.133

  Mr. Hodge apolo∣gy for the Lords prayer, pag. 35.
• (y) 1.134

  Mat. 4 1 6.
• (z) 1.135

  This truth hath extorted a notable con∣fession from the Jesu∣it Salmeron in several par∣ticulars, which may serve as so ma∣ny irrefrag∣able argu∣ments against the popish doctrine con∣cerning me∣rits and su∣pererogation, primum quod servi sumus, &c. Vid. loc. Salmer. in evang. Tom. 7. de parab. tract. 30. pag. 190. vid. etiam tres rationes quibus ibidem probat nos Deo esse inutiles.
• (a) 1.136

  Et sic verum est tritum illud Senecae, nulla res carius emitur, quam quae precibus empta. Obj. 11.
• * 1.137

  Ans.
• (b) 1.138

  Neque enim renuens preces nostras differt: sed hac arte sedu∣los nos effici∣ens ad semet∣ipsum attra∣here vult: nam & pater quamvis be∣nignus, cum a puero roga∣tur ahnuit, quasi non vo∣lens dare non ut neget, sed ut ille arden∣tius petat, & sibi magis concilietur, Chrysost. apud Jo. Ar∣boreum theo∣soph. lib. 13. cap. 7.
• (c) 1.139

  We heard the Jesuit Tolet con∣fessing, that the prime and principal mercies, both in nature and grace, are previous to our asking, part. 1. chap. 8. pag. 317. with whom Salmeron joyneth, tom. 5. in evang. tract. 45. in haec verba, scit enim pater vester quid opus sit vobis antequam petatis.
• (d) 1.140

  Its obser∣vable that all the objections here, may be (as we have shown) made use of as so many argu∣ments and mo∣tives, to en∣courage us in going about this duty: where can we then look, and not see some one or other motive and en∣couragment? since all that can be alledg∣ed by devils or men against this work, may serve as a mean to stir us up to the dili∣gent perfor∣mance of it.
• (e) 1.141

  Isa. 30.18.
• (f) 1.142

  1 Chron. 4.10.
• (q) 1.143

  We do the rather take notice of this allusion, as being owned by a Jesuit, who otherwise teacheth (ac∣cording to the principles of of the pelagi∣an School) that God will (concursus scil. in actu primo, seu vo∣luntas qua Deus statuit cum causis secundis con∣currere, &c) is determi∣nable by the will of the creature, to this or that act Est ergo (in∣quit) oratio que madmo∣dum magnus ait Dionysius de div. nomi∣nib. cap. 3. veluti catena aurea è caelo demissa, per quam qui as∣cendunt, vi∣dentur qui∣dem cattnam ad se trahere sed revera ip∣si potius ab ea trahuntur in caelum; & dum precamur Deum, 'non ipse sit aptior & paratior ad nos audiendos; sed nos capiendis illius beneficiis preparatiores. Salm. in evang. tom 5 tract. 45. prope finem, vid etiam Toletum in Joan. cap. 16.26, 27.
• (h) 1.144

  1 Joh. 1.3.
• (i) 1.145

  Vocula Pater dicta in corde, est clo∣quentia quam Demosthe∣nes Cicero, & eloquen∣tissimi in mundo nun∣quam possunt exprimere.
• (s) 1.146

  Micah 7.18.
• (t) 1.147

  Vid. Calv. in loc.
• (u) 1.148

  Jam. 1.17.
• (x) 1.149

  Potius in di••ino effectu quam affectu.
• (y) 1.150

  Recte Au∣gustin. de tri∣nit. lib. 5. cap. 16. Si Domi∣nus non dici∣tur, nisi cum jam incipit ha∣bere servum, etiam ista ap∣pellatio relati∣va ex tempora est Deo—certe ut tuus Domi∣nus esset, aut meus, qui mo∣do esse caepi∣mus, ex tempo∣re accidit Deo—quomodo igi∣tur obtinebi∣mus nihil se∣cundum acci∣dens dici De∣um, nisi quia ipsiu•• naturae nihil accidit quo mutetur, ut ea sunt accidentia relativa, qua cum aliqua mutatione rerum de qui∣bus dicuntur, accidunt; sicut, &c. quanto facilius de illa incommunicabili Dei substantia debemus accipere, ut ita dicatur relative aliquid ad creaturam, ut quamvis temporaliter in∣cipiat dici, non tamen ipse substantiae Dei accidisse aliquid intelligatur sed illi creaturae ad quam dicitur—Sic & Pater noster esse incipit cum per ejus gratiam regenramur; quo∣niam dedit nobis potestatem filios Dei fieri: substantia itaque nostra mutatur in melius, cum filii ejus efficimur, simul & ille Pater noster esse incipit, sed nulla commutatione suae sub∣stantiae, Quod ergo temporaliter dici incipit Deus, quod ant ea non dicebatur manifestum est relative dici, not tamen secundum accidens Dei, quod ei aliquid acciderit, sed planè se∣cundum accidens ejus ad quod dici aliquid Deus incipit relative; & quod amicus Dei justus esse incipit, ipse mutatur, Deus autem absit us temporaliter aliquando diligat, quasi nova dilectione quae in illo ante non erat, apud quem nec praeterita tranfierunt, & futurae jam facta sunt. Itaque omnes Sanctos suos ante mundi constitutionem dilexit, ficut prae∣destinavit; sed cum convertuntur & inveniunt illum, tune incipere ab eo diligi dicuntur, ut eo modo dicatur quo potest humano affectu capi quod dicitur. Sic etiam cum iratus malis dicitur, & placidus bonis, illi mutantur, non ipse. Sicut Lux, &c. vid. loc.
• (z) 1.151

  Oratio est voluniatis no∣stra religiosa representati•• coram Deo, ut illo Deus quasi afficiatur, (med. theol. lib. 2. cap. ••.) & ad illum quasi commo∣vendum, Cas. Consci n. lib. 4. cap. 14.
• (a) 1.152

  Genera••is finis orationis est, ut Deum quasi afficiamus aut commovea∣mus. unde est quod fideles dicuntur pre∣cibus quaesi po∣tentia valere a••ud Deum, Gen. 32.28. Hos. 12.4, 5. & quasi cer∣tare Rom. 15 30. med. lib. 2. cap. 9. § 18. in eo differ•• oratio ab au∣ditione verbi, quod ••bi move∣tur voluntas ••ostra in Deum ••it nos ab ip••o com••••veamur: sed hic terminus motus immediatus est ipse Deus, ut ipse affi∣ciatur nostris desidertis, Cas. Consc. lib. 4. cap. 14 § 2, Sic Deo visum est oratio∣••is vim & effi••aci••m nobis commendare, ut eadem se affici & quasi commoveri declaret — Et qui aliquia à Deo precantur, dicuntur subfidiariam operam conferre ad illud efficiendum, 2 Cor. 1.11. med. cap. cit. § 19.
• (b) 1.153

  See how we retorted the several objecti∣ons belonging to this place.
• (c) 1.154

  Rom. 8.20, 21, 22.
• (d) 1.155

  1 Sam. 28.7.
• (e) 1.156

  1 Joh. 1.3.
• (f) 1.157

  Hos. 12.3, 4.
• (g) 1.158

  Mark, 6.23.
• (h) 1.159

  Deut. 30.9.
• (i) 1.160

  Gal. 3.1.
• (k) 1.161

  Isa. 5.20.
• (l) 1.162

  Jer. 2.13.
• (m) 1.163

  Ezek. 33.11.
• (n) 1.164

  Rev. 3.18.
• (o) 1.165

  Mat. 7.7. Joh. 14.13, 14. &c.
• (p) 1.166

  Luk. 19 42.
• (q) 1.167

  Rev. 3.18.
• (r) 1.168

  Ps. 16.3.
• (s) 1.169

  Ps. 32.1.5.
• (t) 1.170

  Rev. 1.6.
• (u) 1.171

  Act. 13.41.