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.

PART. IV. Of the return of prayer.

IN the fourth and last part of this Trea∣tise, we will speak, 1. of the certainty of the return of prayer, and the different waies the Lord observeth in answering his honest supplicants; 2. of the Lords hiding himself from the prayers of the wicked; yea and of his own people when they return to folly; and, 3. be way of conclusion, we will hold out several motives to stir us up to the serious and frequent performance of this solemn exercise, with an an∣swer to objections.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

But now we come to particulars; and, 1.

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

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

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

upon him in sincerity.] 5.

(h)

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

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

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

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

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

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

2.

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

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

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

3.

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

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

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

4.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

CHAP. II. When, and whose prayer will the Lord not hear nor an∣swer.

WE will, 1. speak of this question as it concerneth the Saints; 2. as it concerneth the wicked.

Sect. 1. When will the Lord not hear his children and servants? and what are these sins that will obstruct and hinder the suc∣cess of their prayers.

Psal. 66.18. If I regard iniquity in my heart, the Lord will not hear me.

VVE may speak of the Saints prayers, either for privat and personal mercies, or for publick mer∣cies to the Church and incorporation of believers; but as to the present case we need not insist on this distinction, but in reference to both sort of prayers, we may generally answer with the Psalmist, Psa. 66.18. if we regard iniquity in our heart, the Lord will not accept or answer any of our pray∣ers, either for our selves or others. See Part. 2. Chap. 1. But it may be askt, what are those sins which in a speci∣al manner do obstruct and hinder the success of our prayers? Ans. Albeit we condemn the stoical dream concerning the equality of sins, it being evident from the Word of truth and sound reason, that there is a great difference between sins and sins, some being much more hainous and grievous then others, both in respect of the act, object, manner of per∣formance, and many aggravating circumstances; and thus those sins that are most grievous, hell-like, and conscience-wasting, must especially provoke the Lord, and mainly ob∣struct the acceptance and audience of prayer; yet, I know no sin that doth not deserve, and may not procure this sad

judgment. But we would here take notice of the Gospel-condescension to the weakness and infirmity of the Saints; for, though the Law still abideth in force, not only as a rule, and as to its direction, but also as a command, and in refe∣rence to its obligation, so that the least breach of the law doth no less now, then while man continued in innocency, and was able perfectly to fulfill and obey it, deserve the curse, and make us liable to the wrath of God, Gal. 3.10. yet as to the acceptance of the person and performances there is a sweet mitigation in the new covenant, that covenant of grace made with sinners in a Mediator, and the tenor of the Gospel runneth thus, If thou shouldst mark iniquities, O Lord, who shall stand? but there is forgiveness with thee, that thou mayst be feared, Psa. 130.3, 4. when we have respect to all he commandments (though we do not exactly fulfill them) we shall not be ashamed, Psal. 119.6. When in sincerity we apply our selves to obey God in all things, and fulfill his will, our kind Master will pardon and pass over our infirmities; what the Apostle saith concerning our par∣ticular duty, viz. giving of almes, upon the same ground will hold in every case, and may be lookt upon as a general rule whereby we may judge concerning the acceptance of all our duties and service. viz. When there is a willing mind, and a performance out of that which we have (or according to our power and ability) it is accepted according to what a man hath, and not according to that a man hath not, 2 Cor. 8.11, 12. The Lord doth not exact impossibilities of his(a) people, he will not deal with them in justice, but having accepted a ransom and satisfaction from their Cautioner, and being through him reconciled with them, he will as a loving Father accept their honest endeavours, pity their weakness, and pardon and cover their infirmities: and thus sins of weakness, humane frailty and daily incursion, will not marre, not hinder the acceptance and success of our prayers; but sins of wilfulness and stubbornness, and of con∣tinued and countenanced laziness and negligence, will be as a thick(b) cloud through which our prayers will not be able to pierce; such sins have a voice, and they will out-cry our

prayers, and in stead of the desired mercy, will bring down the deserved judgment; when we sin willingly, deliberatly, and presumptuously, when sin lodgeth in the heart, and is welcomed, or (as the Psalmist speaketh) is regarded there, the Lord will not hear our prayers; whatever the sin be whe∣ther in it self greater, or less (though there be no little sin, every sin being committed against the great God) it may pro∣voke the Lord to hide himself from our prayers; the Scrip∣tures hold out many instances, and brand a multitude of sins with this wofull effect, which are at some length set down by Mr. Gee in the fore-mentioned(c) Treatise lately and seasonably published, to give some clearing to this material and grave case concerning prayer-obstruction. And since its certain, 1. that every sin regarded in the heart, deserveth, and may procure this sad stroke; and since, 2. its as uncertain what is the particular sin, which now and then doth pro∣voke the Lord to hide his face; neither see I any reason why we should as to the procuring and meritorious cause, put a difference between this and other judgments; and therefore the best resolution of this quaeree, (as it relateth to those personal prayers put up for our selves, though Mr. Gee es∣pecially propoundeth the case as relating to publick prayers, put up for the Church and people of God) must be brought from within; let us then examine our own hearts and wayes impartially, and seek light from heaven, and thus we may discover and find out the accursed thing, for what man knoweth the things of a man, save the spirit of man which is in him? 1 Cor. 2.11. And not only is this the best course for finding out the ground of the Lords controversie against every man in particular, but also for knowing and removing the cause why he contendeth with a Church or Nation; for albeit there may be publick, common and scandalous sins, which should be publickly acknowledged and repented of, yet that is not sufficient, but every one must descend to his own heart, and ponder his own wayes, and forsake the evil of his doings: and here there will be found a great variety, and almost as many different causes as persons; yea, and some∣times it may fall out, that the sole ground of the present

controversie against a people, may be some secret gross sin committed by one or some few among them, as Josh. 7.11.12. And albeit then Joshua and the Elders of Israel could not tell why the Lords anger was kindled against that people, yet Achan might easily have found out the cause, he knew that he had taken, and where he had laid the Babylonish garment, and wedge of gold.

But though we need not come to particulars, yet in the general it would be observed, that prayer-obstruction may be procured either by sin in praying, or in him who prayeth; as for the, 1. viz. sins in, or about prayer it self, let us reflect on the qualifications and requisits of prayer held forth, Part 2. and from thence judge of the defects of prayer; and thus it will appear, that those prayers do carry in their bo∣som an evidence and witness against themselves, and a coun∣ter-pleader, in which, or with which is, 1. pride and self-worth; 2. hypocrisie and unsoundness; 3. formality and lip-devotion; 4. anger, malice and envy; 5. unbelief and distrust; 6. base, carnal and selfish ends, &c.

2. As for the other rank of sins, which have not such a dependence upon, nor connexion with prayer, and yet may hinder and obstruct its acceptance and success; these are of such a general latitude and extent, that we know no sin that needs be excluded and excepted; and so we need name none; only let us especially guard against such sins as are most gross, crying, conscience-wasting and defiling, which have most of the will, and of deliberation in them, and in which is engraven the deepest impression of ingratitude and rebelli∣on; and where such sins are given way to, there must either be a total abstinence and cessation from prayer, or else but a superficial, dead and formal way of performance; an impe∣nitent bold sinner, dare not, cannot pray importunatly, and in faith; and thus the prayers of secure sinners must be naught, and many wayes defective; so that this sort of sins, doth bring a long, and must be accompanied with the for∣mer; a guilty supplicant will not pray to purpose, but sup∣posing his prayer were regular, yet his sins would out-cry his prayers; while David (though an eminent Saint) was

praying, he heard a voyce crying, and pleading against him; hence he complaineth, Psal. 95.3. that iniquities (or as it is in the Hebrew) the(d) words of iniquity prevailed against him. We will not now enquire whether he com∣plaineth of his own personal sins, or the sins of them for whom he prayed? it being evident, that here he regrateth the prevalency of sin against his prayers, and that he heard its voyce and cry. You will say, it could not be the voyce of Davids own sins which he heard, he not being then guilty of any such sin as could obstruct an answer to his pray∣ers, wherefore he had not repented and humbled himself, and whereof he had not obtained a pardon; and a pardoned sin is as no sin. Ans. Albeit a pardoned sin cannot hinder the acceptance of our prayers, yea, nor their answer and suc∣cess, yet it may hinder their acceptance, in reference to such a particular temporal mercy as is desired; and repentance sometimes cannot (though it be a promising and necessary mean) remove or hold off temporal rods (though it will pre∣vent the evil and hurt that might thereby redound, for then the sting and curse will be taken out of the rod, and it will be turned into a blessing, and the Lord thereby will do us good) Deut. 3.26. 2 Sam. 12.13, 14. 2 Sam. 24.10.13. Nay, the Lord may justly punish Israel for the sins of peni∣tent and glorified Manasseh, many years after his death, Jerem. 15.4. But yet neither the sins of others nor our own sins after they are pardoned, can hinder the(e) effectual, fer∣vent prayer of the righteous from availing much; such a prayer cannot want an(f) answer, nor prove unsuccessefull; whatever be the Lords dispensations towards such an one in respect of his outward and temporal state, (and yet if there be any mean for obtaining outward prosperity and success, this is it; yea, it will and must prevail for that end, if that be for such a one his spiritual and eternal happi••ess.) But sin not laid to heart, will hide God's face from his people, that he will not hear them when they cry, Isa. 59.2. If we hearken not to God's voyce, he will not hearken to ours; if we obey not his command ments, he will not fulfill our desires: The promise of audience, hath the condition of obe∣dience

annexed unto it, ye shall ask what ye will, and it shall be done unto you, (saith our blessed Lord) but upon this condition, that ye abide in me, and my words abide in you, Joh. 15.7. And is there not a fitness and decency in such a dispensation, and a suteable proportion between such a sin and it's punishment? which the Lord holds forth to be ob∣served by us, Zech. 7.13. Therefore it is come to pass, that as he cryed, and they would not hear; so they cryed, and I would not hear, saith the Lord of hosts. See also, Prov. 1.28. Isa. 1.15. Ier. 11.11. &c. Thus the Lord doth justly require us; and his dealing with us runs parallel, and keeps a fit proportion with ours towards him; and who will think, that the Prince should answer the traytors suppli∣cation, so long as he continueth in his rebellion and dis∣obedience?

Sect. II. Who are they, whose prayers the Lord will never hear nor answer? By what marks and characters may such be known? With a word of direction to them who fear, lest their names be written in that black roll.

Prov. 1.28. &c. Then shall they call upon me, but I will not answer; they shall seek me early, but shall not find me: for that they, &c.

ALbeit the Lord cannot be said to hear the prayers of any unregenerat person, by vertue of a Covenant plead∣ed in the Mediator, (such not being as yet in Christ, nor brought under the Covenant) Yet, the Lord in mercy and free grace, and of his absolute soveraignty, doth some times so far accept the endeavours and prayers of natural men, which from sense of sin and a desire (though quickened by a common operation of the Spirit, yet natural) of pardon, that he giveth the desired mercy; for, he having appointed prayer to be a special mean of regeneration, he will thus bless his own Ordinance with success, albeit it be not so and

so qualified; as we shew at some length, Part 1. Chap. 5. But, the question now is, when wicked men come to such a state, that prayer will be no more a mean to do them good? when they may be said to have lost the season and oppor∣tunity of audience, and to have let slip the day of grace and acceptable time? and that they may, yea and that many in∣deed do, come to such a state, may be made appear from se∣veral Scriptures, as Prov. 1.24.28. Psa. 18.41. Micah 3.4. Isa. 1.15. Jer. 14.12. Jer. 11.11. Ezek. 8.18. Iob 27.9. &c. Hence the exhortation, To seek the Lord while he may be found, and to call upon him while he is near, Isa. 55.6. and it is said of the godly, that they will call upon the Lord in a time when he may be found, Ps. 3.62. and thus the Sun may be said to set upon some, before their day come to an end, though they have the ordinances of life and the means of grace constituted with them, and in this respect, (and as to us who know not the Lords purpose and secrets) the day of grace may be said not to be yet past to such, yet there may be a judicial stroke upon many hearts, and the time in which the Lord might be found may be past and gone as to them. But we will not now meddle with that high point of induration, but shall confine our selves within the bounds of the present enquiry; and shall, 1. of∣fer some marks and characters, whereby such may be known who have let this acceptable time pass; and, 2. we shall propound some few particulars for clearing difficulties that may here occur; with a word of direction to such as fear lest this may be their case.

As to the first, though the Scriptures do not hold forth any general and infallible rules, whereby we may here judge and pass a peremptory sentence; yet, both Scripture and experience do point out several grounds of fear: and from thence we shall briefly offer some few signes and characters, whereby we may more then probably guess and conjecture whose names are written in this black roll. And, O how terrible and awaking may such a point be? and with what amazement should secure sinners (were they not judicially plagued and deserted) hear such a discovery? which is not

only of such as are going and on the way to hell, (this were easily known, if men would hearken to the word of Truth and impartially judge themselves; all they who are under the reign and dominion of any sin, and thus have another master then the Lord, must be the servants of sin and of hell, Rom. 6.16.) But the question is, who are they who must perish in that way, and who, in all probability, (yea, unless by a miracle of mercy they be reclaimed) will never turn nor seek the Lord with the whole heart, and therefore will never meet with audience and acceptance, though they should call upon him? And(b) because the final rejection of their persons and prayers are so inseparably and necessarily con∣joyned, we may in this discovery indifferently speak of either of these two.

1. Then, all those may fear lest this be their case, who have lived under a powerfull and searching ministry, and yet are so far from bringing forth fruit, that they are still on the declining hand; and so far from being renewed and convert∣ed, that they grow worse and worse, and their heart becom∣eth harder and more incorrigible, till at length they are become preaching-proof, and will not be afraid of the terrors of the Almighty: perhaps at first they had some tenderness and heart-meltings under Ordinances, but now their(c) con∣science is seared as with a hot iron; So that the quick and powerfull(d) Word of God, which is sharper then any two∣edged sword, cannot draw blood nor pierce them, and he that being often reproved hardneth his neck, shall be destroyed, and that without remedy, Prov. 29.1. The Lords Word cannot return void, Isa. 55.11. and therefore, when it is not the savour of life, it will become the savour of death, 2 Cor. 2.16. Hence is that judicial wo denounced against Chorazin, Bethsaida and Capernaum, for despising and not profiting under Christs ministry, Mat. 11.21.23. and thus that sad judgment, foretold by the Prophet, Isa. 6.9. was accordingly inflicted upon the Jews, Joh. 12.36, 37, 38.40. And upon the same ground also doth our blessed Lord apply this prophecy to them, Mat. 13.14, 15. where we may still observe, that impenitency and hardness of heart, under a

powerfull ministry, are held forth as a mark and evidence o•• a judicial stroke and final desertion; especially where the Ordinances have been continued for a considerable time, and many warnings have been despised, O Hierusalem, Hierusa∣lem, how often would I have gathered you, but you would not? therefore, &c. Mat. 23.37, 38, 39. When the Israe∣lits had grieved him fourty years, he swore they should not enter into his rest, Heb. 3.17, 18.

2. Hypocritical Professors, who have a form and name of godliness, but deny and hate the power of it, will hardly escape the damnation of hell, Mat. 23.29 33. Such think to de∣ceive both God and man, and to hide themselves under a vi∣zard, and the Lord, in his righteous judgment, makes that cloak and cover a wofull snare to them; their resting on a name that they live, keeps them off from laying hold on eter∣nal life: how rarely and hardly are such convinced and con∣verted, Publicans and harlots go into the Kingdom of God before them, Mat. 21.31. but they are, as it were, Proprie∣tors and Land-lords in hell. Hence that place is described by their interest in it, Mat. 24.51. and comparing this place with Mat. 25.41. we will find, that their interest there is like the devils; and is it any wonder then, that our meek Sa∣viour denounce wo upon wo against Scribes and Pharisees for their hypocrisie? Mat. 23.

3. Old gray-haired sinners, who for a long time have liv∣ed in gross and scandalous sins, may fear lest this sad judge∣ment hath over-taken them; custom in sin fortifieth the devils garrison in the heart, and every new sin puts on a new bar on the door to hold Christ out; we are had enough by na∣ture, and too far estranged and(e) alienated from the life of God, but(f) custom is, as it were, another nature, not for qua∣lity, but by way of addition to the former mass of corrup∣tion, making the distance between us and the holy one greater and greater, till at length the conscience (whose office is to accuse for sin, and which now and then, if it be not thus ob∣structed, will do its duty, Rom. 2.15.) be past feeling, and the sinner be given over to work all uncleanness and wickedness with greediness, Eph. 4.19. As the high-way, by often tread∣ing

on it becometh hard like a stone, and a work-mans hand by constant labour becometh insensible, So the sinners heart by suffering Sathan for a long time to treade upon it, and by frequency and diligence at his work becometh hard as an Adamant, and incorrigible; how seldom, and with what difficulty (or shall I say, how miracul••usly) do such as have been Sathans old servants change their master? as if such (like those servants; Exod. 21.6.) had suffered their ear to be bored through with an aul, that they might serve their master for ever; what a wonder is it to see an old drunkard, swearer, covetous man, &c. reuent and turn? As we read of a measure of sin set to publick and out∣ward judgments, Gen. 15.16. So that when the cup of iniquity is full, a cup of wrath and aston shment must be put in the hand; so the Lord hath appointed such a measure of sin, for spiritual and personal judgment; and what knowest thou, O man, if thou continue but one day longer in impe∣nitence, adding but some few moe to the former, but thy cup may be full,(h) and then the Lord will (g) strive no more with thee, but will give thee up unto thine own hearts lust, and to walk in thine own counsels; as he did them, Psa. 81.12. But some will haply say; well! I must then have many years before my hand, befor it be thus with me; for I am but a young man. Ans. As the number and measure of iniquities is not the same in respect of all, So neither the measure of time; it may be the Lord will allow thee but three years; these three years I come seeking fruit on this fig tree, and find none, cut it down, Luk. 13.7. It may be the acceptable time is, (as it is called, Isa. 61.2.) but one year; perhaps but one day, Heb. 4.7. nay, perhaps but for a short(h) part of a day, Mark, 6.11. And thus young men cannot promise to themselves one dayes security from this sad stroke; and old sinners have reason to fear least already they have let the acceptable time pass.

4. Those who have been intrusted with many talents; men of great parts, wisdom, learning, honour, wealth, &c, who have not only hid those, and not improven them to the honour of the Giver, but (which is worse) made them

weapons to war against him, may fear the worst of them∣selves, and least what is said of riches, Eccles. 5.13. be verified in all their mercies, viz. that they are given and continued with them for their hurt: Thus Julian the Apo∣stat received many talents, but he improved them ill, and imployed his wisdom, learning and imperial power against the Gospel which once he professed, and for rooting out the Christian religion out of his empire, and that was an evidence that God had rejected him, and given him up to the lusts of his own heart: Not many mighty, not many wise, not many noble, &c. 1 Cor. 1.26. Wisdom, power and nobility being improven a right, would prove no impediment, but these be∣ing (as too ordinarily they are) abused, the Lord quickly giveth such ungrate men over, and passeth a sentence against them; hence, not many, &c. Saul, Jeroboam, Jehu, Hered, Ko∣rah, Dathan & Abiram, the Scribes and Pharisees are sad in∣stances of Gods displeasure against their ingratitud who have received much, or whom he hath brought near to himself.

5. Such as often resist the Spirit of God, and the checks of conscience, may fear least the Lord strive no more with them; the Jews were famous for this, as Stephen (the first Martyr for the Christian faith) testified to their face, Act. 7.51. and accordingly our blessed Lord once and again applieth to them that sad threatning, Isa. 6.9, 10. as Mat. 13, 14. Joh. 12 40. and the Apostle, Act. 28, 26. Rom. 11.8. Albeit the inward motions of the Spirit usually ac∣company the outward preaching of the Word, yet in one and the same ordinance these may be more powerfull and frequent to one then to others; and the guiltiness of such a one in resisting and quenching the Spirit, must accordingly be the greater: It may be thou hast not been an hearer of the Gos∣pel so long as others, nor lived under such a powerfull mini∣stry, and yet haply thou hast had mo and stronger heavenly impressions, perswasions and convictions; (for the(i) wind bloweth where it listeth) which if thou hast choaked, till at length the Spirit hath withdrawn, thou mayst fear least he never return: but if the Lord not only thus by the inward motions of his Spirit, but also by the outward dispensations

of providence hath drawn and allured thee, if the Lord hath given thee many mercies, and these haply not ordinary, but great, or often, or long continued; and frequently deli∣vered thee from thy fears, &c. and thus by some one or other circumstance in a speciall manner hath called upon thee, and thou hast not hearkned to that voyce; or if by several rods, or some sharp or long continued affliction he hath warned thee, and thou hast not heard what(k) the rod said, nor known who hath appointed it, thou mayst fear least thy(l) heart be made fat, thine ears heavy, and that thine eyes be now shut, that thou mayst not see with thine eyes, nor hear with thine cars, nor understand with thine heart, that thou mightest be converted and healed.

6. Such as were once brought(m) near the kingdom of God, who had(n) escaped the pollutions of the world, and were advanced some length in their journey, looking to∣wards Zion, and yet turn back to Egypt again, being in∣tangled, overcome and ensnared by the world, it had been better for such never to have known, nor entred in the way of righteousness, 2 Pet. 2.21. Ah! how many half con∣verts are there among us, who once were awakened and convinced, but the smell of the Egyptian onions and garlick hath drawn them back, and the spies which they sent forth to view the way and the Land of promise, being unfaithfull, have terrified them by their ill report; (as these did the Israelits, Numb. 13.32, 33.) and now they will go no further; the gyants and mighty sons of Anak are lying in wait, and what can they do, but (with them, Numb. 14.2, 3.) return again to Egypt? There be so many duties that must be performed, such circumspection, tenderness, zeal and diligence is required, and there be so many and strong temptations and tryals, and such mighty enemies, the devil, the world and the flesh to be resisted, that now they are wearied, and can do no more, such a course is not for them; O, but the flesh-pots of Egypt do please them well, and the way thither is easie and broad, and now they are at a point what to do; we have a sad word concerning such back-sliders, Heb. 6.4, 5, 6. It is impossible for such Apo∣stats to return again to the Lord.

But you will say, though such went some length, yet they were never brought so near as those, of whom the Apostle speaketh, nor was their apostasie so great; for it may be supposed, that these words are spoken of those who are guilty of the blasphemy against the holy Ghost. Ans. As there are degrees of illumination, So also of apostasie, and therefore proportionably also of desertion and induration; but the least degree here is dangerous; but supposing thou never tasted of the heavenly gifts, and the powers of the world to come in such a measure as some others, yet if thou hast diligently attended the ordinances, and sought the Lord in these, especially at some solemn occasion, as in dayes of humiliation, or at the Lords table, &c. I might ask, whe∣ther thou didst not find some taste of the heavenly influences? but granting thou hast not, yet thou canst not deny, but once it was better with thee then now, thou once followed thy duty, and madest conscience of thy wayes, but now thou art loose, negligent, and livest at random, and thus it hath happened according to the true proverb the dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire, 2 Pet. 2.22. Thou mayest hear what the Lord saith unto thee, O back-slider, Heb. 10.38. If any man draw back, my soul shall have no plea∣sure in him. O, but might some reply, though the Lord be provokt by their back-sliding, yet they may return again and do their first works, and then the Lord will return from his anger. Ans. Though the Saints be liable to a partial decay of grace who after their fall will return, and seek the Lord more diligently then formerly, yet they will find by their sad experience, that it was an evil and terrible thing even thus to have departed from the Lord; but as for those who never were brought in, but only advanced some steps in the way, if such fall back, there are small hopes of their recovery, and this their back-sliding is a mark and character of their reprobation and rejection, for, saith the Lord, they draw back unto perdition, ver. 39. O! how dangerous is it to make but some few steps forward, and then return; and to choak some (as it were) half-purposes and resolutions, and

half-convictions and humiliations; Felix once (p) trembled, but he quenched that motion, and we hear no more of that work on him; Agrippa was once almost (q) perswaded to be a Christian, but he followed not his look, and what was the event? And are there not many a trembling Felix, and half-converted Agrippa's among you? how often have you quenched and resisted the holy Ghost? the Lord hath many a time knocked at your door, and hath yet come nearer you, and cryed in your ears, and pulled you, as it were, by the arms, to awaken you; and you have, as it were, through your sleep spoken some few words in answer to his call, and have started to your feet, as if ye had purposed to rise and follow him, but alas! ye soon wearied, and notwithstand∣ing this seeming beginning, ye quickly drew back, and while the Lord with-drew a little, waiting (as it were) till you should put on your cloaths, ye have returned to your old couch again, and laid your head on the cod, and you are how more deeply plunged in your rest, and sleep more soft∣ly then in former time; and were it not a just thing with the Lord to trouble you no more, and to say unto you, sleep on, and take your rest, yet a little (r) sleep, a little slum∣ber, and folding of the hands to sleep: There is a time of awaking coming, after which secure sinners will sleep no more; then weeping, wailing and gnashing of teeth here∣after; there will be no ease nor mitigation of their torment unto all eternity.

7. There is little hope of proud, obstinat, stubborn and presumptuous sinners, who have hardned their hearts against the fear of the Lord, and by boldness in sinning, have come to a cursed liberty to sin against knowledge and conscience without check or challenge; such impudent wretches are often in Scripture called workers of iniquity, they having made it their trade to do wickedly with both hands earnestly, and to drink in sin greedily, as the Ox doth water: and the Word of truth holds such out as men devoted to destruction, Iob, 31.3. Psa. 5.5. Psa. 37, 1, 2. Psa. 92.7.9. Psa. 94.20. Prov. 10.29. Prov. 21.15. &c. And in the day of ac∣counts the sentence will be this, depart from me all ye wor∣kers

of iniquity, Luk 13.27.

8. Hereticks, both speculative and practical, are in a most dangerous condition: 1. Speculative, such as main∣tain and spread poysonable doctrine, for the subverting of those who hear and converse with them, are held forth in the Scriptures with a black mark on their fore-head, that we may beware of them, and may abominat their way, Tit. 3.10, 11., 2 Thes. 2.10, 11. where, first, such are said to be (s) subverted, or quite over-turned, and fallen without hope of recovery: Secondly, they are to be reputed as self-condemned, and having a judge within themselves, who hath given out sentence against them: Thirdly, such must not be tolerated, but if they continue obstinate, (and who among them will ever turn?) after the first and second admo∣nition, should be rejected and excommunicated: Fourthly, we have the reason why the Lord suffers such thus to fall, and why he gives them up to such errours, not because they are pious, learned and ingenuous men (as their followers would make us believe, and under which mask deceivers usually do cover their wates, and by this pretence often pre∣vail with simple ignorant people) but because he purposeth to destroy them, and never shew mercy upon them. And its observable, that this is not only said of Antichrist (that great impostor and deceiver) and of his emissaries (those fa∣mous seducers and deceivers of the greatest part of the world where the name of Christ is professed) but of all these who being seduced, receive and embrace damnable errours from whatsoever hand; and because they received not the love of the truth while it shined before their eyes, therefore did the Lord send them strong delusions, and suffered them to be∣lieve a lye, that they all might be damned, 2 Thes. 2.10.11, 12. And thus the Apostle, 2 Pet. 2.1. tells us, that as hereticks and false teachers bring upon themselves swift de∣struction, So their way and doctrine, their errours and he∣resies are damnable, of their own nature, and therefore to all; not only bringing damnation to the first hands, to the merchants and sellers; but also to the buyers and possessors, and to all who welcom and embrace them. With what in∣dignation

then should we hear some plead that hereticks should be tolerated, and get liberty to spread their poyson∣able doctrine, as being a simple innocent matter, an errour only in the mind, while the life and conscience may be pure and holy? But though, 1. we deny not, that truth may go under the notion of errour, as in the Roman Church, where orthodox professors are accounted hereticks; and, 2. though we do not think every errour to be inconsistent with true holiness; yet, 3. it seemeth strange to call a man a holy he∣retick, or that any should have the face to plead that such should be suffered to ensnare and deceive, and so ruine and destroy the souls of simple people; for, though they em∣brace damnable errours under the notion of truth and new light, yet that will not excuse them, but by so doing they bring to themselves swift destruction, their judgment lin∣greth not, and their damnation slumbreth not; they have believed and received a lye, that they might be dam∣ned.

But you will say, who among us are guilty of this sin? Ans. We have reason to praise God for with-holding the temptation, but no reason to boast of our own strength and stedfastness; for, had not the Lord preserved(t) knowledge and truth in our teachers lips, how easily might seducers have prevailed with many of us? Ships that want ballast, must be tossed to and fro with every wind, such as have no more but a name and profession, no change in the heart, no grace nor ballast within, nor the anchor of hope to keep them from reeling, may easily be subverted with the least blast of a temptation; and yet there may be a morall, pagan and and selfish stedfastness in a way and course in which a man is once engaged, without any knowledge, or fear of God; nay, that may also flow from a damnable indifferency and neutrality, because too many,(u) Gallio-like, care for none of those things that concern the glory of God, they will not be at the pains to try and examine what is right or wrong in points of religion, but will live and dye in the religion of their fore-fathers, and in which they themselves were born and brought up; and thus, if such had been born

under popery, or Mahumetisme, they would have been as zealous for either of these, as now they are for the truth: And may it not seem strange, that neutrality should make a man a zealot? (if he deserve that name who hath no love, care nor diligence) and is it not as strange that negligence should prove an occasion of stedfastness? But yet since such Gallio's have no love to matters of soul-concernment, and no desire to be troubled in hearing or learning any thing of that nature from whatsoever hand, therefore as they do not much regard the preachers of righteousness, So neither will they readily hearken to false teachers, and thus are not in great hazard to be seduced. What then? though thou be not an herotick, yet thou mayst be an atheist, and which of the twain is worst? though thou art not a speculative, yet thou mayst be a practical heretick, though thou never wast tainted with any speculative errour in the fundamentals of our Christian faith, yet thou mayst be poysoned with practical errours in the vitals of our Christian life; albeit thou be sound and orthodox in points that are to be believed, yet thou mayst be a gross heretick as to the rule of our pra∣ctice, and the right way to happiness.

And thus we come to the second branch of this character, in which too many among us are concerned; and among many practical heresies which might be named, we shall only mention two or three, which as they are near in kin, and seldom separated, So are most dangerous and pernicious, ha∣ving from time to time sent so many souls to hell where the Gospel is purely preach'd, and the first of those heresies doth set up a new and anti-scriptural way to heaven, a broad and easie way, in which men may walk and take along their lovers and idols with them, there is room enough in that way, they may joyn hands and walk in it together: And such as are tainted with this heresie (and ah! who are they who do not embrace it?) do esteem the narrow way a myste∣ry and paradox, which precise and conceity people do cry up, because it is singular, and would make others believe that they walk in it, that they might be admired, but as for themselves, they will not be so rigid and unreasonable, they

know that godliness imports a change, and that they must be new creatures, and do something that they may come to heaven; and the greatest length that the most will go, is to ab∣stain from some scandalous & gross pollutions, and be ready to cry out against such sins with the best; and they will go to the Church, and countenance publick ordinances, and per∣haps they will follow some form of family-worship, yea, and of private devotion, they will say (and yet their heart be silent) their prayers every day, and who can espie any fault in them? and what needs more? they will not be righteous over much; for why should they destroy them∣selves? Eccles. 7.16. and thus they stint themselves, and such a length they will come, but not one step further, though the Lord by his word and works, and by his messen∣gers (who come to them in his name) warn them of their danger and desperat folly; they will not be so cruel as to wrestle and fight with their bosom friends, nor so violent as to take the kingdom of heaven by force, nor will they be at the pains to work out their salvation with fear and trem∣bling, to run as in a race for the prize that is set before them, and to sweat at their duty; and they know not what use the affections have in Gods service, they have heard of such a thing as mortification, self-denial, zeal, tenderness, &c. but they look upon these as empty notions, and which do ra∣ther hurt then profit those who exercise themselves in them. And thus those men become secure, and think it needless to be at any more pains to make sure their calling and election; what needs more? they have peace; but can it be otherwise, since the strong man is kept within, and therefore he will not assault it? (Sathan is not so foolish as to awaken those who are securely sleeping in his bosom) and they will not be so cruel as to rouse themselves out of that sweet dream, and cast themselves upon the rack; nay, they have closed the doors and windows, that no warning or threatning counsell or invitation may enter in, and have stopt their ears that they may not be molested with the cryes of Gods faithfull messengers, who must (say they) have liberty to speak what they will, but we know what we should do, and therefore

let them speak on; so that unless the omnipotent arm of the Almighty by a sort of miracle pull them out of that snare in∣to which they are so far plunged, they must perish without remedy: If Ministers could preach down this damnable error, and once convince people of this strong delusion, what a change and reformation in all ranks of people might be seen? lawyers would not have so many clients, nor Physitians so ma∣ny Patients coming to their doors to ask their advice & coun∣sell, as ministers would have mourners coming with tears in their eyes, confessing their folly, and enquiring after the good old way, the narrow and safe way in which they must walk to Zion; and saying (with the trembling Jaylor, Act. 16.30.) Sirs, what must we do to be saved? We may not stay to confute this desperat and soul-destroying delusion, but as to that place, Ecel. 7. we grant that there may be a nimium, and too much in externals, and that Papists, Pha∣risees and Formalists of whatsoever stamp or profession, may add unto the rule, and when they have supererogated and vexed themselves in their voluntary acts of worship and de∣votion, have this question put to them, but who required these things at your hand? yea, and, 2. there may be an indiscreet and unwarrantable rigidity and severity as to things lawfull and commanded, which may be very grievous to our selves, and troublesom to others; but while we walk by the rule, both as to the mater and maner of performance, there is no•• hazard of excess; especially as to the inward acts of love, knowledge, estimation, desire, hope, dependence and delight in God, to which these secure fomalists are so great strangers, who (x) having a form of godliness deny the power thereof, resting upon some few outward and liveless per∣formances: to whom we will now say no more, but in the general warn them, that he who thinks himself holy enough, is yet a stranger to true holiness, Phil. 3.12. 2 Pet. 3.18. &c.

The second practical heresie is the ground and foundati∣on of the former, and it is a fond opinion and conceit, that the grace, mercy and goodness of God discovered in the Gospel, doth grant a toleration to sin, and that the cove∣nant

of grace doth give a dispensation from the law, and yield a great deal of liberty; so that it is needless now to aim at perfection, men must repent and believe, and so (say they) we do; but we cannot away with the acuracy and strictness of some puritans, we are not now(y) under the law but under grace; we know that God is mercifull, and Christ hath died for sinners, and let mini∣sters say what they please, we will trust in God, and in our dear Saviour, and hope to speed as well as the precis••st puritan.

We spoke of the obligation of the law, Sect. 1. and shall now only show that this wofull errour is a monster of many heads: for, 1. it denieth Gods justice, and saith, that the righteous Lord will acquit and clear the guilty; contrary to his name whereby he proclaimed himself, Exod. 34.7. And its observable, that there his mercy hath the first place, and is amplified by several expressions, as if that were the great and main property whereby the holy one would be de∣scribed, yet by way of anticipation, and to prevent this de∣lusion, this caveat is added, that (yet for as mercifull as he is) he will by no means clear the guilty; thus also after the prophet Nahum had asserted the Lords kindness and forbea∣rance, he tells secure sinners that this is nothing to them, they will never taste of his goodness; for, saith he, though the Lord be slow to anger, yet he will not at all acquit the wick∣ed. But they, notwithstanding all his goodness, mercy and forbearance, shall perish in their iniquiries, and the reward of their hands shall be given unto them, Nah. 1.3. Isa. 3.11.

2. It denieth Gods holiness, and that(z) he is of purer eyes then to behold iniquity; and thus it must have been to no purpose for the Apostle to exhort us to holiness, because we have to do with a holy Lord, 1 Pet. 1.15, 16. albeit the Lord himself once and again press this motive, as, Lev. 11.44. Lev. 19.2. Lev. 20.7. &c.

3. It denieth the Lords truth and fidelity in fulfilling his threatnings, as if these were set down in the Scriptures only to terrifie fools or children; but these men know God to be

more mercifull then to damn his own creatures and honest servants; and the Apostle John (think they) was too rash and uncharitable in saying, that he who committeth sin is of the devil, and that he who is born of God, doth not, yea, cannot sin, but purifieth himself as he is pure, 1 Joh. 3.8, 9.3. And St. James was too strict and precise a puritan, while he affirmeth, that though a man should keep the whole law, yet if he offend in one point, he is guilty of all, Jam. 2.10.

4. It separateth Christs offices, denying him to be a King and Prophet, for though those men would close with him as a Priest, and lay hold on that sacrifice he once offer∣ed for sin, as a perfect medicine to cure all their diseases, yet they(a) will not have him as a King to reign over them, nor as a Prophet to reveal the safe and narrow way to salva∣tion: And thus by separating Christs offices, they are sepa∣rated from him; and while they quit two parts, they are deprived of the third.

The third practical heresie is embraced by too many infa∣tuated people, who think that they may love God and serve the devil, that they may give God their heart, while they give the devil their hands, and that they may believe in Christ, though they keep not his commandments: And (such will say) though we cannot be so strict and precise as some folk, yet none love God more; and though we often sin against him, yet we daily(b) repent, and ask Gods mercy, we are sorry for all our sins, and would fain serve God better, but we cannot help it; and we are sure to keep our hearts for God, and we hope he will accept our good meaning, and the will for the deed, and will never be so cruel as to damn so many well meaning folk, who mind him no ill, but love him with all their heart, though they cannot do all they should, &c. Oh! that our eyes were a foun∣tain of tears, that we might weep and lament the mad secu∣rity, and desperat folly of those wretches! what! is it not one of the most ridiculous paradoxes, to mean well, and do ill? such a gloss (like that of Orleans) manifestly destroyes the text; our hearts and intentions are a riddle and mystery,

not only to others, but also to our selves; and our actions and doings are the best commentary on that obscure text; hence while the Prophet complained of the hearts deceitful∣ness and desperat wickedness, which could be known and searcht out by none but the Lord, yet acknowledgeth this commentary, Jer. 17.9, 10. as if he had said [do not de∣ceive your selves with your good meaning, and the honesty of your hearts, for they are exceeding deceitfull; but remem∣ber this, the Lord will render to every man according to his wayes and doings] ah! who is able to bewail this desperat deceit? such as thus mistake the way, will miss the place they aim at; such as think they mean well, and do ill, while they think they are on the way to heaven, are going post to hell; hence(c) an ancient Doctor said well [Such (saith he) as can give God their heart, believe, love and fear him, and yet sin against him (that is, keep their chastity, and yet violat matrimony) shall in mercy be sent to hell, and with such a supposed pardon of their sins as they had faith and love to God; as their sins made no breach upon their love to him, So neither shall their punishment make a breach upon his mercy towards them.] Ah fool I must not our faith be evidenced by our works (Jam. 2.18, 20, &c.) and our love by our obedience and keeping of his command∣ments? Ioh. 14.15, 21. Ioh 15.14. 1 Ioh. 2.5. &c. O! if while thou layest hold on Gods mercy and Christs death with thy unclean hands, thou wouldst remember, that without holiness none shall see the Lord (except as a judge coming to take vengeance on them) Heb. 12.14. and that Christ will become the author of eternal salvation unto such only (though to all those) as obey him, Heb. 5.9.

We might add to these, several other damnable delusions, as so many branches coming from the former cursed root, viz. the abuse of Gods mercy, by making that which is the only rock of safety (to which the ship-broken passenger should run for his life) a stone of ruine and destruction, against which they dash their brains; as if a man were so foolish, as to imagine a bridge to be broader then it is, and in this delusion step aside, the bridge would not keep him

from drowning; so while deluded sinners extend the mercy of God beyond the bounds he hath set in his Word, and thus in their presumption step aside to their own crooked wayes, the mercy of God will not keep them from falling head-long into the pit of destruction. To continue in sin (saith(d) Gregory) and yet to presume of the mercy of God, is to cast our selves into the sea of his justice and displeasure. The Lord ere it be long will vindicat his mercy from such a base abuse, to the everlasting confusion and astonishment of presumptuous sinners. But we may not insist, only (to our purpose) let such remember that this delusion is a black mark of a never-do-well, and therefore doth the Apostle abominat it with so much indignation, shall we continue in sin that geace may abound? God forbid Rom. 6.1, 2. and then by several arguments showeth that a child of God will not, cannot make such an inference: And the Apostle Iude speak∣ing of some who were of old ordained to condemnation, de∣scribeth them by this, that they turned the grace of God into lasciviousness, ver. 4. O! would you then escape damnation, beware least ye be hold to sin, because God is slow to anger; and least ye add to your iniquities, because the Lord is gracious and abundant in goodness; and that ye delay not your repentance, because he is long-suffering and patient. And if thou must needs tempt God, first take a tryal in thy body, or outward estate, before thou hazard thy immortal soul and everlasting portion; go and waste thy estate and provision, and see whether the mercy of God will keep thee from begging; and put thy finger in the fire, and try whether the mercy of God will keep thee from burning: but if thou wilt not trust the mercy of God, while thou slightest the means he hath appointed as to these inferiour ends, and yet wilt misspend this day of the Gospel, and slight the ordinances of life (which are thy portion and allow∣ance, and the talents wherewith thou shouldest trade for eternity) and yet think it will be well with thee hereafter, if thou wilt cast thy soul into the fire of sin, and yet think to escape the burning and torments of hell, profess what thou wilt; it is not thy confidence in God, but thy negli∣gence

and want of care for thy soul, that makes thee despise the means of grace and slight thy duty; and thy body, estate and perishing life is thy idol, for which thou takest more thought then for thy soul and eternal happiness.

9. Earthly-minded, covetous worldlings, are lying under the serpents curse, (which hardly or never will be removed, Mark 10.23.) Gen. 3.14. First, they go upon their belly and cannot stand streight nor look up-ward; their heart cleaveth to the earth, and they cannot(e) set their affections on things above, they only(f) minde earthly things, and spend all their(g) labour for the meat that perisheth. 2. Dust is their portion and food, they slight the childrens bread, and undervalue the(h) hidden manna, and with the swine of the world live upon the(i) husks: and yet those miserable wretches will not want fair pretences and plea's, [we must (will such say) live and provide for our families; the times are evil, and we know not what may fall out, and all we can purchase may be little enough: what? should we be idle? may we not follow our calling, and watch on our busi∣ness? &c.] But, thinkest thou (O worldling) this to be a sufficient plea for making the world thy idol, and for neglect∣ing the one thing necessary? Knowest thou not that the love of money is the(k) root of all evil? 1 Tim. 6.10. and that he who will be rich, (rather rich in wealth then in grace, for himself rather then towards God, Luke 12.21.) fall into temptation, and a snare, and into many foolish and hurtfull lusts, which drown men in destruction and perdition, and pierce them thorow with many sorrows, v. 9.10. and is not Christs verdict of such very terrible? It is easier for a ca∣mel to go through the eye of a needle, then for a rich man to enter into the kingdom of God, Mat. 19.23, 24. Ah! this devil of earthly-mindedness hath destroyed many thousand souls, it so filleth the heart, that there is no room left for the Word of God to enter in, but it choaketh the Word at the very entry, and makes it become unfruitfull, Mat. 13.22. this was it that hindred that people from profiting under Eze∣kiels ministry, Ezek. 33, (and this is the great obstructer of the Gospel wherever it is preach'd) They come unto

thee, (saith the Lord to the Prophet) and sit before thee as my people, and with their mouth show much love, and they hear thy words, but they will not do nor obey them, for their heart goeth after their covetousness, v. 31. Hence the Apostle must weep when he thinks on covetous wretches, Phil. 3.18. but what alleth thee, O Paul, thus to bewail such wealthy, well-guiding and thriving men? Ah! saith the Apostle, whatever be their portion of the world, and whatever be the estimation of the wicked, (who will be ready to bless the covetous whom the Lord abhorreth, Ps. 10.3.) yet, they are most despicable and miserable crea∣tures; for their glory is their(l) shame, and their end destruction, v. 19. and as for their religion, profess what they will, they are the grossest idolaters, Eph. 5.5. their belly being their god, Phil. 3, 19. Ah! ill and un-wise mer∣chants, who sell heaven for earth, and your soul and the im∣mortal crown for an empty and perishing trifle; how hath the world thus be-fooled and(m) bewitched you?

10. There is little hope of mockers of piety, haters of God and of his servants, and who are ready to revile and tear their faithfull monitors and reprovers; I joyn these, because usually they go hand in hand: for hatred of holiness, as it floweth from enimity against God, So it will beget eni∣mity against his children and servants and a cursed impatience and rage at their warning and rebukes.

1. Then, as for haters of God, there be but few who will acknowledge themselves to be such; but let carnal men pro∣fess never so much love to God, yet (saith the Apostle) the carnal mind (and how few can purge themselves of that) is enimity against God, Rom. 8.7. it so much hateth God, that it is, as it were, hatred and enimity in the abstract; and if it be brought to the infallible touch stone of love, (to which the Scriptures so often app••al) viz. obedience to his commandments, and if we consider what conscience carnal∣minded men make of their wayes, the hypocrisie of their pro∣fession and empty complements will easily appear; and many professors and titular Christians will be found to be in ano∣ther rank, and to belong to that world of whom our blessed

Lord testifieth, (and whether shall we believe his report or their vain lying words?) that it hateth him, Joh. 15.18. But, let such haters of God and of our Lord Jesus know, to their terror, that their names are written in the catalogue of those who are given over to a reprobat mind, Rom. 1.30.28. and though, for a time, visible judgments may be with-held, yet, ere it be long, Gods right hand shall find out all those that hate him, Ps. 27.8.

2. From the former root must spring hatred of the godly and of godliness; as they who love him that begat, love them also that are begotten of him, 1 Joh. 5.1. So on the contrary, such as hate the Father will not love the children; and therefore, haters of God must hate the godly, and upon this very account, because they bear his mage in their heart, and express it in their life and conversation; and thus, as the bloody murderers at the massacre at Paris, not finding the famous and learned Martyr, P. Ramus, to shew their malice and hatred of him, pierced his picture, and himself too, (but they knew not that he was hid behind it) So the wicked, not being able to find and reach the Lord, they run at his Image where-ever they see it, and no thanks to them that God is not behind the Picture, for they would not spare nor hold their hands. Hence the persecution of the Saints may well, and by just interpretation, be called Deicide, and the Lord will one day reckon with oppressors of his people, for all the wrongs and injuries done to them, as if they had been imme∣diatly done to his holy majesty, according to that word, Zech. 2.8. He that toucheth you, toucheth the apple of his eye; and, Act. 9.45. Saul, Saul, why persecutest thou me? saith the head in glory, complaining of the oppression of his suffering members on earth.

Nay, but will some say, we were not worthy to live if we loved not God; but for these professors, they are a pack of hypocrits, conceity and troublesom people, and we cannot endure them. Ans. We deny not, 1. that difference of opinion may occasion very sharp and hot debates among the Saints themselves; and, 2. that the godly are more affected with, and displeased at, the sins and failings of brethren, and

of such who have a name that they live, then at the trans∣gressions of the wicked; because the miscarriages of the Saints do more dishonour God and wound the holy profes∣sion, and put a weapon in the hands of carnal men, and give them an(n) occasion to open their mouth and blaspheme: but, 3. that any godly man doth hate another or is grieved, because he is godly, is most false; but let the wicked pretend what they will, yet this is all their quarrel against the Saints; for if they would walk loosely, and run with the wicked to the same excess of riot, and not(o) condemn them by their holy conversation, they could love them as well as others, and delight as much in their society; but because the Saints dare not thus conform, therefore they hate and speak evil of them, 1 Pet. 4.4. Joh. 3.19, 20. Ioh. 7.7. The old(p) enimity between the seed of the woman and the seed of the serpent, doth stir up the wicked against the Saints; and though they would cloak their hatred with some fair pre∣tence, yet the Lord knoweth that such are acted by Cains principle, who slew his brother, because his own works were evil, and his brothers righteous, 1 Joh. 3.12. And where∣as such will say, that notwithstanding they love God, let them hearken to this Apostle, ch. 4.20. If a man say, I love God, and hateth his brother, he is a liar; for he, &c. and as to the state and condition of such a one, we have it described, ch. 2.11. and, ch. 3.15. He that hateth his brother is in darkness, and knoweth not whither he goeth, (that he is running to eternal destruction) because that darkness hath blinded his eyes. Whosoever hateth his brother is a mur∣therer, and ye know that no murtherer hath eternal life. And we will find(q) maliciousness, hatred, envy, despight, &c. held forth as a character of men given over to a reprobat mind, Rom. 1.28, 29, 30, 31.

As to the other two branches of this black mark, viz. mocking of piety and rageing at a reproof, they need not be separated; for, as mockers of piety and of the Saints are the worst of sinners, So they are most obdured, and have forti∣fied thimselves against all arrows of reproof, and therefore will be ready to reverberat and send them back against the

throwers; these swine will trample such pearles under their feet, and turn again and rent you, saith our Lord to his dis∣ciples, Mat. 7.6. these are the fools that despise and refuse instruction, and so despise their own soul, Prov. 15.5.32. these be the scorners that will not hear a warning or rebuke, Prov. 13.1. and it were better to meet a Beare robbed of her whelps then such brutish fools in their folly, Prov. 17.12. And thus we may see both their sin and their punish∣ment; the Lord in his righteous judgment leaves and gives over mockers of piety, and so they become incorrigible, and cannot endure a reproof: mocking Ishmaels must be cast out, Gen. 21.9, 10. such barking dogs may not enter the Kings pallace, Rev. 22.15. Surely the Lord scorneth the scorners, judgments are prepared for them, and stripes for their back, Prov. 3.34. Prov. 19 29. the scorner will be consumed, and all that watch for iniquity cut off, Isa. 29.20. and though scoffers should call upon God in the day of their trouble, yet he would laugh at their calamity, and mock when their fear comes, Prov. 1.22.30, 26, 28. Ah! remember the last and sad dittey against the ancient people of God, he waited long upon them; and though they were a stubborn and rebellious nation, yet he stirred not up all his wrath, but sent to them by his messengers, rising up be∣times and sending, because he had compassion on them; but when they mocked his messengers, his wrath arese against his people till there was no remedy, 2 Chron. 36.15, 16. And for such as hate and reproach their faithfull monitors, and will not turn at their rebuke, there is(r) more hope of a fool then of such obdurate wretches; for he who thus hateth and despiseth repro••f, shall die and perish in his sins, Prov. 15.10. yea, such as being often reproved, harden their neck, shall suddainly be destroyed and that without remedy, Prov. 29.1. and wo to him who layeth a snare for him that re∣proveth in the gate, Isa. 29.21.

O(s) ye stout hearted and far from righteousness, will ye yet maintain your former plea, and put(t) the evil day far from you? how dreadfull and terrible may this point be to you, if ye were not(u) past feeling, ye have (no doubt)

many times heard of a day of reckoning and accounts, and that the Lord(x) Iesus will come in flaming fire to take ven∣geance on them that know not God and obey not his Gospel. Ye have heard of the terrors of the Almighty, of the ex∣tream an un••conceivable torments of hell, without case or any kind of mitigation, unto all eternity, that such as are cast into that prison cannot escape nor come out, but must lye in(y) the wine press of the fierceness and wrath of the Al∣mighty God for ever and ever; for then he(z) that made them will not have mercy on them, and he that formed them will shew them no favour, &c. But ye have not regarded nor laid those things to heart, as if ye had not been concerned in such matters; the terrible day of the Lord hath not been a terror to you, secure, bold, presumptuous sinners, who can defie the devil and know that the Lord is mercifull; but now the question is put home to your doors in this most dreadfull case, concerning your final state; and such evidences are brought as your present condition and by-past life will afford: (and that no small discovery from thence may be had, you have heard from the Word of God) And now what sayest thou, O secure sinner, whoever thou be, whether man or wo∣man, rich or poor? what answer canst thou return? art thou still stout-hearted and far from fear? mayest thou not read thy name in the black roll of them who have the mark of hell and perdition upon their fore-head? dost thou not find thy self to be included (ask thy conscience and deal plainly, and darest thou say that thou art not) in one or moe of those cursed ranks of persons, who are forsaken of God, judicially plagued and hardned, and therefore devoted to destruction? 1. Hast thou not enjoyed pure and powerfull ordinances? and yet, &c. We need not resume the several particulars, but leaving that to thy meditation, and obtesting thee to reflect upon thine own heart and wayes, and to make a comparison, let us now only warn thee of thy danger, and that there be moe lying under this judicial stroke then is believed; from whence comes it, that such powerfull Ordinances have no influence, that men will not see though the light of the Gos∣pel doth so clearly shine before their eyes, that neither the

sweet promises and consolations of the Almighty, nor yet his terrible threatnings and judgments do affect? Must not that sad word, Isa. 6.9, 10. be accomplished in many? would not Pagans tremble, whilewe sleep? would not the word(z) prick their heart, that cannot pierce our skin?(a) Tyre and Sydon would have repented long ago in sack-cloth and ashes, and be∣hold we continue in impenitency and daily add to our iniqui∣ties; if Sodom had enjoyed this day of the Gospel which we abuse,(b) it would have remained to this day; but if the Lord had dealt with us according to our wayes, he should have, long ere now,(c) removed the Gospel from us, and given it to a Na∣tion that would have brought forth the fruits thereof. And what reason have we to fear lest the Lord at length vindicat the contempt of his glorious Kingdom among us, with such dreadfull judgments, as all who hear may be astonished. If Ministers were askt, how many in their respective charges had escaped, and were not concerned in any of these marks of induration and rejection? ah! how should we tremble to speak, and they to hear the answer that could be given? and how glad might that Pastor be, who had reason to say, that the fourth ground (as in the parable, Mat. 13.) were good; yea, or that the tenth part of his flock did walk worthy of the Gospel? The famous Chrysostom, (who answered his(d) name, being one of the most eminent Preachers of his time)(e) propounds the like question in a Sermon to the people of Antioch, among whom, (it would have appeared, looking to his pains and their profession) he had done much good; How many, in this our great City of Antioch, think ye (saith this zealous Doctor) shall be saved? It will be a hard speech which I must utter, yet I will speak it, among all the thousands in this place, I cannot find one hundred that shall be saved. Ah! was not this an uncharitable doom, concerning so many well-meaning honest folk, that though there was in that great City, above one hundred thousand persons, (as is thought) yet there should not one hundred of them all be saved, and so not one of a thousand? was not that a hard saying? and yet he had too good ground to think and speak so, as there he goes on to show from the life and

works of young and old; and in these lands (where the Gospel hath been as purely and powerfully preach'd, as ever it was among any people since the Apostles dayes) how ma∣ny Pastors have reason to joyn with him in the like regrate and lamentation, and in much anguish of spirit to ask, with the Prophet, Who hath believed their report? and to whom hath the arm of the Lord been revealed? Isa. 53.1. A Mini∣ster perhaps is sent to a Paroch to seek one lost sheep, while not only ninety and nine, but nine hundred are suffered to wander and perish in their crooked wayes; who, though they hear the Pastors voice, yet never hearken nor return: who would not have thought that Paul should have met with a good seed∣time in Philippi, the chief city of that part of Macedonia, Act. 16.12. after such an extraordinary and promising invitation to come and help that people as he got? Act. 16.9. and yet, how small a harvest did follow, there being, by his ministry in that place, converted only one merchant woman Lydia, with her fa∣mily; and with much a do the jaylor: for, first, the earth must quake, and the prison-foundations shake, and it's doors open, before his stout heart did tremble or would yield and open to Christ, ver. 14, 15.26.29. And, now a dayes, how few are they who make conscience of their wayes, and are working out their salvation with fear and trembling? Ah! do not the wicked lives of many who are reputed good Christians, their formality in the worship of God, their negligence, neutra∣lity and indifferency in maters of soul-concernment, their pride, avarice, self-love and self-seeking make it too manifest, (though there were no such thing recorded in the Word) that of the(f) many who are called and hear the Gospel, only a few are chosen and shall be saved? but ah! who doth ponder and lay this to heart? our neighbours and kins-folk are daily leaving us and going to the pit, and yet we their foolish(g) posterity and acquaintance approve and follow their way, and while we see them die as they lived and perish in their security and vain confidence, we are ready to say their end was peace, and they died well: and is not this brutish stupidity an evidence, that we are lying under a judicial stroke? since thus(h) hearing, we do not understand, and seeing, we

do not perceive nor lay to heart, that we might escape the like snare, and be converted and healed: and were there no more but the want of sense and feeling while you hear or read such a terrible discovery of the lamentable state of so many among you, that were enough to allarm you; for, had not your hearts been harder then an adamant, with what terror and pricking of conscience would you have cryed out? Wo's me, I have too good reason to fear, lest I be one of that number who are plagued and forsaken of God, and who must perish eternally. If there were any such marks where∣by we could discover when men would die or suffer any con∣siderable loss in their state and outward condition, and if ac∣cordingly we did warn a whole Congregation, that one of them should die in a day or weeks space, how earnestly would all enquire? yea, would any be at rest till he knew whether or not he were the man? The disciples were not more anxi∣ous when they heard, that one of them should betray their Master, nor did they more earnestly ask,(i) Lord, is it I? is it I? then every one would ask and say, is it I? is it I that can live no longer? But yet, while not one in a Paroch, but perhaps all except one, are warned, from the word of truth, of the eternal ruine of both soul and body, yet, how negli∣gent careless and secure are they? and have we not then rea∣son to lament and say, ah! desperat sinners,(k) who hath thus infatuated and bewitched you?

But, to say no more to such sleepers, who deserve not to hear one word more till they be awaked in hell, I would turn me to others, if I knew where to look: Ah! are there none who will hear or lay their deplorable case to heart? Ah! must I be silent, or else suppose what I cannot see; and ima∣gine some to be so affected, awaked and terrified by this disco∣very, or any such like warning from whatsoever hand? ah! will none tremble while they see themselves to hing over the mouth of the pit by a small threed, which may be broken be∣fore they draw their breath? Is there no mourning captive who seeing himself taken and held by this wofull snare, will in much anguish of spirit, horror and confusion say, [ah! is there no remedy? though my case seem desperat, yet, is

there no(l) balm in Gilead? are my wounds so incurable, that the great Physician could not heal them? are there not bowels in the God of mercy to receive me yet? were it now in vain to lay out my desperat and hopeless condition to him? would he not hear if I should call on him? I have (alas) destroyed my self, and hitherto rejected all his counsel, and therefore it were a just thing with God to laugh at my ca∣lamity, and mock when my fear cometh, and to hide his sace from my prayers] Prov. 1.26.28.

To such as are in this sad condition, I have some few things to say, partly by way of warning and caution, partly by way of counsel and direction, and partly for supporting and strengthening(m) the feeble knees, and lifting up the hands that hang down. And, 1. beware lest thy fear and appre∣hended danger feed thy lusts and desperat security, and make thee say, (with them, Isa. 22.13. 1 Cor. 13.2.) Let us eat and drink, for to morrow we shall die; if we must perish, let us take a merry life of it so long as we may; certainly that were a wrong course for being eased of your fears, and that which would without remedy bring you to destruction; the premisses are sad and terrible, but the conclusion drawn from thence is mad and desperat; and thus you bind, as with strong cords, that wofull threatning to your own backs, and by making it a plea for thy brutish sensuality and desperat contempt of the means, thou proclaimest thy hypocrisie, and that thy fears were not real but pretended; and thus makes it appear, that thou indeed art the man who hast reason to tremble and fear, as being caught in the snare out of which thou wilt never escape: Ah! but were your fears real, and if you did seriously desire to be eased of them, you would ra∣ther take such a course as the people of Nineveh did in a case much like to this, they being under a sad and (as it would then have appeared) most peremptory threatning, yet say they, who can tell if God will turn from his fierce anger? and for their part, they turned from their evil wayes and humbled themselves before the Lord, crying mightily unto him, and ye know what the event was, God repented of the evil that he had said he would do unto them, and he did it not, Jon. 3.

But let me tell thee, O secure and desperat sinner, who wilt be at no pains, and yet complainest of the terrors of the Almighty, as thou began with the mercy of God, abusing it, and encouraging thy self from thence to add sin to sin, and to continue in thy wicked wayes, So after thou hast served thy turn with that most glorious attribute, which should have led thee in to repentance, thou now takest thy self to his justice and threatenings, as if these did chase thee away, and hold thee off from closing with, and seeking af∣ter the Lord; while indeed they should drive thee in to him, and make thee forsake and turn from the evil of thy doings: But will the Lord suffer infatuated sinners thus to mock his holy Majesty, and to pervert and abuse those divine excel∣lencies, and to encourage themselves from thence to conti∣nue in their wickedness and rebellion against him? and were it not a righteous thing with him, to send such fools to hell to learn wisdom there? that they might become better divines then to bring from heaven a cloak, pretence, or encourage∣ment to sin (for as sinners in hell know better the evil and parentage of sin, So they are more sensible of their own fol∣ly) and since at length they have taken themselves to Gods justice and severity, were it not fit to make them find the power of his justice and wrath unto all eternity?

But, 2. if thou be indeed awakened, and to purpose pricked in heart, and askest, what must I do? is there no remedy? I would counsel thee to humble thy self before the Lord, and to cry mightily for a broken and contrit spirit; thy case is most sad and dangerous, and thou must not expect to go through without trouble and difficulty; the imposthume is inveterat, and therefore thou must suffer the lancet to go the deeper; what ever course the Lord take with others, who have not so grieved and dishonoured him, and though he draw them in with a word of love, and softly open their heart, as he did Lydias, Act. 16.14. yet if ever thou be born again, its likely to be by sore labour and travail; all who are about thee will hear thee cry out of the pangs of thy new birth: and the deeper the foundation be cast, the build∣ing will be the surer and stronger; and the more sick thou

art, thou wilt be the welcomer to the Physitian,

For, 3. albeit thy case be so dangerous, yet it is not al∣together desperat; and therefore thou mayst seek after a re∣medy, and must seek the more diligently; general threaten∣ings though most peremptory and irrevocable (as it would appear by the maner of expression) yet leave room to the free grace and mercy of God to pity whom he will; its his roy∣al prerogative to scrape out whose name he pleaseth out of the black roll of judgments, either spiritual or temporal, and that he may magnifie the riches of his free grace he will sometimes lay hold on the worst of sinners, on Manasseh, Paul, the Theef, Rahab, Mary Magdalene, &c. We need∣ed not have named these, or any such in stances, for these are well known to such as know little more of the Scriptures, and it were good for them that they either knew more, or that they knew not so much, since they make that know∣ledge a wofull snare to themselves; for what should be an encouragment, and open a door of hope to penitent sinners to turn from their evil wayes to the living God, they make a ground and encouragment to continue in their sins, to delay their repentance, and turn their back on God: To thee then, and for thy use, O mourning penitent and dis∣consolat one, are those examples, and (as it were) miracles of mercy recorded in the Word, that thou shouldst not dis∣pair, but lay hold on the sure word of promise and invitati∣on, come unto me all ye that labour and are heavy laden, and I will give you rest, Mat. 11.28. whosoever will, let him take, &c. Rev. 22.17. &c. Is not that a sweet and full Word? is there not room enough there for to receive thee? is not that a plaister fitted for thy sore? is not that Word large and comprehensive, both as to persons their condition and exigence, and as to the circumstance of time? O do not then say, ah! that it had come a little sooner be∣fore the day of grace was past, its too late for me now to lay hold on mercy when the doors are shut and lockt by an irrevocable threatening; for the day of grace is never so far spent to any sincere penitent, but he hath day-light enough to let him see home; and the door of mercy alwayes stands

open to such, and they shall have no reason to complain that they came too late and could find no entry: The promises of the Gospel know no other term, but what time soever a sinner doth repent; when I say unto the wicked, thou shalt surely dye, if he turn from his sin, he shall surely live, and not dye, Ezek. 33.14, 15. Ezek. 18.27. At what instant I shall speak cencerning a nation or kingdom, (and why not also concerning a person or family?) to pluck up, and to pull down and destroy it; if it turn from its evil wayes, then I will repent of the evil I thought to do unto them, Jer. 18.7, 8. let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord and he will have mercy upon him; and to our God for he will abundant∣ly pardon, Isa. 55.7.

But you will say, I saw in these characters my name writ∣ten in such legible letters, that he who runs might have read; my case and condition was so set out to the life, that no place was left for shifts and evasions, I know my self to be included in one or moe of those cursed ranks, and is it possible for me to escape that dreadfull sentence pronounced against me by the mouth of him who is truth it self? Ans. But may not the Lord give the occasion with Paul to say, I who was before a blasphemer, persecuter and miscrable wretch, have now obtained mercy, 1 Tim. 1.13. see Eph. 2.2, 3.4. Tit. 3.3. &c. What? or who can hinder the infinit bowels of mercy from embracing thee? There is no threatening so peremptory as to bind up Gods hands, that he may not pity and shew mercy to whom he will nor receive a sincere penitent, Ezek. 33.14. &c. And as to those characters, they hold forth (as we said) grounds of fear, and far more then a probable conjecture concerning the finall state and eternal portion of such as did come under them; but are not infallible rules, nor a sufficient warrant for us to pass a peremptory s••ntence against our selves, or others in reference to the decree of reprobation; we are exhorted to give all diligence to make our election sure, 2 Pet. 1.10. but we are no where commanded to make our damnation sure; there be in the Scriptures infallible marks of the one, but not

of the other, the one is a duty, and our sweet priviledge; but the other is left to be manifested by that finall sentence after death; and at the day of judgment, depart from me ye cursed into everlasting fire, Mat. 25.41.

4. Then art thou convinced and humbled? is sin imbitter∣ed unto thee? and darst thou sin no more? seest thou thy need of a Physitian, and is Christ precious in thine eyes? &c. this is a good evidence that the sentence and(n) hand∣writing that was against thee, is taken out of the way and nailed to the cross of Christ; so that now thy name shall no more be found in that dreadful catalogue of such as are fitted for destruction, for they who are thus left, and finally for∣saken of God, he gives them over to a reprobat mind, Rom. 1.28. and giveth them up unto vile affections, and to their own hearts lusts, and suffers them to walk in their own courses, Rom. 1.26. Psal. 81.12 he gives them over to be a prey to Sathan, and to(o) walk according to the course of the world, according to the prince of power of the air, the spirit that worketh mightily in the children of dis∣obedience, &c. Since then this is not now thy case nor course, thou mayst be confident that by the grace of God thou hast escaped out of that wofull snare, and now what needs dis∣courage thee? There is no sin nor condition though never so desperat that can exclude the penitent from mercy; yea, not the sin against the holy Ghost, which is unpardonable, not because it is greater then the mercy of God, or as if there were not worth enough in Christs blood to be a ransom for it, but because the Lord in his righteous judgment doth fi∣nally forsake all them who fall into this blasphemy, so that they shall never repent, nor seek after a remedy: If then thou dost truly repent and turn from thy evil wayes, this is a sure evidence that thou art not thus forsaken, nor judicially plagued; and therefore be of good courage in following thy duty and seeking after a remedy; whatever thou hast been, none of the sins that thou hast committed shall be mention∣ed unto thee, nor remembred against thee any more, Ezek. 18.22. Ezek. 33.16.

But, 5. albeit the Lord, to magnifie the riches of his free grace, may shew mercy to the most vile and wretched sin∣ners, and pass by moral civil men, yet how few are there of the many thousands, who being included in the former ranks, are lying under that terrible threatning, that do par∣take of the mercy of God? You can tell me of Manasseh, Paul, &c. (who yet had not such(p) means of salvation as we, nor despised such convincing and soul-converting Ordi∣nances,) but what are these in respect of the many millions who from time to time have perished under that sentence and judgment? What be some six or seven persons among all the men and women of the world (who have been thus guilty) for the space of four or five thousand years? that is but a poor coal for thee (O desperatly secure sinner!) to blow at; though Alexander and Julius Caesar did conquer a great part of the world, wilt thou therefore expect to do the same? if one in an age or countrey, who hath lived for a while, as thou still dost, hath obtained mercy; wilt thou therefore presume, and think likewise to be saved? why dost thou not then also think, that thou shalt not taste of death, since Enoch and Elias were translated and taken up to heaven? nay, were it not a strange and admirable thing to see such escape out of the snare, how would they be affected when they heard their deplorable state laid out before them? and yet they can hear such a dolefull Sermon, and be no more affected therewith, then the dasks whereon they sit: must not such be past feeling, and given over to a reprobat mind? and yet not a few of such desperat wretches, will profess they trust in God, and hope to be saved as well as the holiest Saint on earth: But whatever be their bold and mad presumption, and how litle soever they regard the faithfull warnings they meet with, or fear the threatnings and terrors of the Almighty, yet, to my observation, I never knew, nor heard of any in my time, except three or four, who in any eminent degree came under these characters, that to the discerning of judicious Christians, met with mercy; and this admirable dispensation towards them, was mater of astonishment to all who heard of it, except such desperat

wretches as made a cursed use of it, encouraging themselves thereby to continue in their wicked wayes: But let none mistake what we say, we do not, we dare not pass a perempto∣ry sentence concerning the state of others, especially those whose guiltiness was not so great, notour and scandalous; and though we know but a few, who grosly and palpably came under these marks, who did evidence a sensible and considerable measure of saving repentance, (and in such a case, when it is real, it will not be small) yet we did not de∣ny, but the Lord might have a secret work on the hearts of some on their death-bed, which he will not make so discern∣able to others, that all may be afraid to follow such a course of life, and that none might presume and delay to the end of the day: yet, since none may limit the Lord, Ministers must not turn their back on such, as if their case were altogether desperat; but they must warn and exhort them, commit∣ing the event and success to him who can abundantly pardon, and show mercy when, and to whom he will.

But supposing thee who art thus awakned and pricked in heart, who art sensible of thy danger, and now on the right way to escape, to be one of that small number, whom the Lord will make a miracle of mercy; I have a sixth word (and that a very necessary one) to thee; beware that thou quench not this as former motions of the Spirit; Ah! let not this storm be like the noise of thunder, terrible for the time, but of short continuance; and then thou might'st be afraid, least there remain no more sacrifice for thy sins, but a certain fearfull looking for of judgment and fiery indigna∣tion, Heb. 10.26, 27. because (saith the Lord) I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee, Ezek. 24.13. If then thou be such a one as is supposed, thou wilt not thus draw back, after the Lord hath begun to awaken and purge; thou wilt take no rest till a saving change be wrought in thee. and till thou lay hold on the rock of salvation; and then with what in∣larged affections wilt thou admire and praise the riches of his goodness and mercy, who hath pitied and pulled such a

desperat sinner out of the snare: thou wilt become a new creature indeed, and all who know thee, will have reason to praise God for thee, and from that time forth thou will walk humbly, circumspectly and exemplarly: thou wilt often look on the skar of thy old wound, and thou wilt say (with Paul in a like case, 1 Cor. 15.8.9.) I was as one born out of due time, I am the least of all Saints, that am not meet to be called a Saint, because I, &c. And thus thou wilt also resolve (with him, ver. 10.) by the grace of God to labour more abundantly then others; and thou wilt often put up this question to thy soul, ah! what shall I ren∣der to the Lord for his marverllous loving kindness toward me? ah! what shall I do? and what can I suffer for the honour of his great Name, whom I have so much dishonour∣ed, and that I may become a good example to those whom I have so much, and so oft scandalized? thou must, after that, be (in some sort) a non-such, if thou be such as thou ought'st to be.

Thus we may see that the present point, though most dreadfull and terrible, yet doth not exclude any mourning penitent from pardon. But lastly, that no obstruction may seem to lye in the way of such, we will speak a word for clearing that place, Prov 1.26, 27, 28. &c. where the Lord threatneth to reject all their tears, prayers, and endea∣vours. Ans. 1. some perhaps may think to elude the pre∣sent difficulty, by affirming the meaning of that threatning not to be absolute, but conditional, so that we may not from thence conclude that any, who was in such a case, ever did, or shall cordially pray to God, and that he will refuse to answer their effectual fervent prayers; since, only by way of supposition, it is said, though they should call, yet he would not answer nor regard their complaint; as the offer of sal∣vation, made to the reprobat, if they believe and repent, doth not import that any such ever did, or shall repent and be saved; So on the other hand, neither doth this threatning imply, that any, who fall under it, should in truth call upon the Lord, and he hide his face from their prayers; and there∣fore, if the Lord pour out the Spirit of prayer upon thee,

this threatning needs not discourage thee; but thou mayst be confident, that either thy name is taken out of that threat∣ning, or that it was never included in it.

But this answer seemeth not to be satisfactory, 1. be∣cause its contrary, 1. to all the invitations and promises made to the penitent, what ever have been their former pro∣vocations and course of life; 2. those general propositions so frequently held forth in the Gospel, viz.(q) [whosoever shall call on the name of the Lord Jesus, shall be saved;(r) all that labour and are heavy loaden, may come to Christ and he will give them rest, &c.] Hence, orthodox Divines do not scruple to yield to the Arminians, these hypotheticks, [if Iudas had repented and come to Christ for rest, he should have been saved; if(s) Cain, when he went out from the presence of the Lord, had poured out his soul before the Lord, he would not have been rejected, &c.] and there is good reason for such an hypothesis, since it may be reduced to an universal categorick, and absolute enunciation, viz. [All true penitents and sincere supplicants, Paul, Peter, &c. were saved.] but that hypothetick, for which this answer doth plead, cannot be resolved in any categorick that is true; nay, it hath not so much as one instance, or particular whereupon it might be built; for no man did ever seek after the Lord, and call upon him in truth, who did not meet with an answer of peace. But, 2. if that hypothesis were true, then every door of hope must be shut against such penitents, for though they should mourn and cry to God, yet he would not hear nor answer; to what purpose then should we ex∣hort such to repent and call upon the Lord? there is not a word of command or exhortation in the Word, that hath not a promise, by way of motive and encouragment, annex∣ed to it; and we need not run to those Scriptures in which the Lord universally promiseth, that whensoever a sinner shall return from the evil of his doings, and seek his face, he will receive him graciously; since the words immediatly, both going before and following, viz. ver. 23. and 33, do hold forth with the exhortation, to such as were lying under that sad threatning, to turn and seek the Lord, a pro∣mise

and intimation of mercy, if they should answer his call and invitation; and therefore, though this threatning be most peremptory, yet it doth not exclude a condition, ex∣ception and limitation for the manifestation of the riches of free grace; as hath been shown.

2. Then as to the scope and sense of these words, Prov. 1.26. We Ans. the Lord there threatneth to reject not such a prayer as we have described, and can plead a promise; and to which we did exhort, but such a prayer as may be in hell, it being nothing else but a brutish howling, because of some outward rod and calamity; and though such a com∣plaint be directed to the Lord, (as the words, ver. 28. do imply) yet the motives being carnal, and their ends selfish, its no prayer in God's account, though it get the name, and such cryers may be said to call upon the Lord, yet it is not such a prayer as may lay claim to a promise; albeit the Lord sometimes, out of his general bounty, may answer such a cry, and give to such supplicants their request, when he sends leanness into their soul, Psal.(t) 106.15, 43, 44. &c. But though thus he may pity his creatures in misery, and answer their carnal desires, yet for such as are lying un∣der that sad threatning, Prov. 1. he will(u) laugh at their calamity, and while they thus call upon him, he will not answer: we have a parallel Scripture, Hos. 7.13, 14. where∣as he threatneth to destroy them notwithstanding such car∣nal devotion, so he tells them, that their prayers deserved not the name, as not proceeding from an humble and sincere heart; We unto them, for they have fled from me; de∣struction unto them, because they have transgressed against me: and they have not cryed unto me with their heart, when they howled upon their beds: they assemble themselves for corn and wine, and they rebell against me. But though the Lord reject such carnall prayers, yet this needs not dis∣courage thee, who offerest up to him a broken and contrit heart, a sacrifice which he never did, nor will despise, Ps. 51.17. Ps. 34.18.

But, since the Saints are ready here to stumble, a word would be added for preventing their mistake; for, as dogs

are ready to snarch the childrens bread, so the children may gnaw the bones that are cast to the dogs; as the wicked may lay hold on the promise that belongs not to them, so the Saints on the threatning which they need not fear; while the Master doth frown and is angry with his slothfull and unfaithfull servant, the child may tremble; and the hand lift up with a stone to be cast at the dog, may startle the ten∣der son; though those who are concerned in this sad judge∣ment and threatning, are not affected nor awaked while they hear their dreadfull doom, yet some of the Lords precious ones may tremble and fear lest this be their case: therefore, 1. I would have such observe, that those characters are not to be understood of one or two particular acts, but of a course, state, trade and continuance in such and such sins; for, what is the particular sin, into which the Lords chosen ones (yea and after their conversion) may not fall? 2. That men and women may go a great length, and come very nigh the curse, and yet escape; there is a certain measure in finding which the Lord hath appointed and proportioned for spiri∣tual, as well as for temporal judgements; which we can hardly define, because it is not one and the same to all and every one; and the Lord will use some variety, and leave us all in the dark here, that on the one hand, none might pre∣sume to continue one day in their sinfull wayes, nor to add one sin more to that cursed heap, lest that one sin fill up the measure and bring down the judgement; and on the other hand, that none should despair, so long as the Gospel-offer and the means of grace are continued with them; and that others might be charitable, and not dare to pass a peremptory sentence against any man, as to his rejection, reprobation and eternal portion. 3. The Saints would not forget to put a difference between that partial haraness that remaineth in the heart after it's renovation and conversion, and that total and universal hardness of the heart before the grace of God thaw, soften and mollifie it; and that judicial hardness and induration wherewith the Lord in his judgement plagueth secure sinners, while he giveth them up to the lusts of their own heart; which is yet worse then the former, it being a

load above a load: for, although the godly may complain as of a body of sin and death yet lodging in them, so of much dulness and indisposition for spiritual duties, and of much deadness and slightness of spirit, under melting ordinances, and awakening dispensations; yet they have reason to praise God, (yea even then when they are thus mourning and complaining) that they are not lying under that total, far less the judicial hardness of heart, which is both the sin and misery of cast-awayes, Rom. 7.24, 25. And though the Saints may be brought very low, and not meet with that in∣largement in prayer which others or they themselves some∣times have had, yet the spirit of prayer is not altogether taken from them, as from those who are judicially plagued and deserted; for, though the wind do not so blow, nor fill their sails as formerly, yet by a secret hand they are still carried on in their way, and held in motion; and they may find the spi∣rit to press and stir them up to their duty, though they do not so sensibly find his help and assistance in the performance of the duty.

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) Image which we lost in Adam, and shall at length be perfectly restored by him who said,(b) 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) 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) 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) 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) 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) 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) 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) precepts and commands should chase thee (who art of thy self so weak, and not(k) 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) 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) 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) teach me to improve aright what is(o) 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) 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) 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) 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) 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) 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) fulfill the desire of his humble supplicants? 4. The graces of the spirit, as they call, 1. by(x) 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) 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) 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) quicken and(b) inable thee? art thou(c) sick, and wilt thou not come to the Physician? art thou(d) 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) 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) 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) 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) speak, and all the clamours of our sins cannot hinder the Lord from hearkning to what it saith.

6. While Sathan(i) tempteth us to restrain prayer, this should provoke us to our duty; [ 13] when the enemy(k) 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) thing, by prayer, supplication and thanks∣giving, to make our requests known unto him; we are(m)

Priests, and therefore must daily offer up to our God this spiritual sacrifice, 1 Pet. 2.5. we are his(n) 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) this your kindness to your friend? would you deal so with a man like your self, and will ye thus(p) requite the Lord?

[ 15] 8. Our relation to God, as our(q) Husband,(r) Father,(s) 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) 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) 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) 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) 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) 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) 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) 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) 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) 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) 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) 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) 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) 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) bread enough in thy fathers house, and wilt thou rather perish with hunger, then go to him and ask? he is able to(k) 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) 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) 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) 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) 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) like a trum∣pet, who cry aloud in our ears, and spare not; yet there is one voice moe, a(q) 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) none else, the all-sufficient and independent being, to whom our goodness and service(s) cannot extend, nor any of his creatures be(t) 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) 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) 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) words (which(z) 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) 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) 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) 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) Jacob-like with tears and supplica∣tions, wrestle with me, till ye prevailed and got the blessing:(e) 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) way and shall be your guide, ye shall not mistake; I am the(g) 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) an undefiled and incorruptible inheri∣tance

that fadeth not away? if it be not worth the asking, its worth nothing: Ah! what(i) 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) strengthned with all(l) 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) Chryso∣stom, there is nothing more strong and mighty then a pray∣ing soul; prayer (saith(n) another) hath a shadow of omni∣potence in it, it sets infinit power a work for fulfilling thy desires, and(o) maketh the Church(p) 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) 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) proceedeth out of Gods mouth?(s) they believe and tremble, and wilt not thou believe and rejoyce, believe and love, and draw nigh to him in full(t) 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) blasphemous Pamphleter once said;(x) 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) 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) 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) 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) terrible Majesty, the(c) 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) 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) ho∣nour and(f) 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) rock of salvation, and(h) 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) 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 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, 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. 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, 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, 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, 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, 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) 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) re∣turning, with the dog, to thy vomit; for, sincere w••shes and(c) 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) Saul among the people, is by head and shoulders higher then all the rest; and it is this, many have what their(e) 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; 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; 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) known to him by prayer? 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) 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) 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) 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) 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, 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) 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) 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) 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) 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) 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) 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) 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, 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) 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) honey and the honey-comb is set before thee, and thou art invited to eat; the soul (saith(x) 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) 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) 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) 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? 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) 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) 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) 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) waits only that he may be gracious, and(f) 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) 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) 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) 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) 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) 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) 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) 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) 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) 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) 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) 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) 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) 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) have fellowship with the Father and with his Son Jesus Christ? wouldst thou(f) 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) 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) 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) bewitched, befooled, and infatuated by Sathan; would they

(k) prefer darkness to light, and(l) forsake the fountain of living waters, and hew out to themselves broken cisterns that can hold no water? Oh!(m) 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) buy at an easie rate? do but ask, ask what thou wilt, and it shall be(o) given thee. O!(p) 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) rich, thou wouldst not be(r) honourable, and(s) happy, that thou didst despise a crown, and wouldst not be a(t) King and Priest unto God for ever and ever:(u) Behold ye despisers, and wonder and perish.

Notes

• (a)

  Eph. 6.11, 13.
• (b)

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

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

  See Dio∣dat. on Hos. 12.
• (e)

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

  Heb. 10.22.
• (g)

  Habak. 3.17, 18.
• (h)

  Isa. 34.3, 4. Psa. 97.5.
• (a)

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

  Job 15.4.
• (c)

  Phil. 4.6.
• (e)

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

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

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

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

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

  Finis ope∣ris licet non operantis.
• Obj. Ans.
• (l)

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

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

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

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

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

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

  Rom. 8.26.
• (s)

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

  Isa. 28.29.
• (u)

  1 Tim. 1.17.
• (u)

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

  Eph. 2.3.
• (z)

  Mat. 26.39, 42, 44.
• (a)

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

  Aug. ••u••i supra.
• (c)

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

  2 Cor. 4.17.
• (e)

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

  Ps. 73.7••.
• (g)

  Hic & nunc, & nobis.
• (h)

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

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

  Isa 3.11.
• (l)

  Heb 1.2.
• (m)

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

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

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

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

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

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

  Cha. 9.
• (f)

  Deut. 34.1. &c.
• (g)

  Psa. 139.24:
• (h)

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

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

  Ibid. cha. 7.
• (i)

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

  Exod. 17.11.
• (m)

  Ibid. cha. 8.
• (n)

  A Cauti∣on.
• (o)

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

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

  Cant. 8.7.
• (a)

  See Sect. 2
• (b)

  See Part. 3. Chap. 3.
• (c)

  Ibid.
• (d)

  Malum paena.
• (e)

  Joh. 17.25.
• (f)

  See Sect. 2.
• (g)

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

  Augustin. supra citat.
• (i)

  Ibid.
• (k)

  Viz. both to this and that which followeth; chap. 2.
• (a)

  The wick∣ed who are yet under the co∣venant of works, though they be not yet solvendo, as having through their own fault spent that stock wherewith their master intrusted them, yet are still liable to the law, and are obliged to answer accor∣ding to their intromission.
• (b)

  Lament. 3.44.
• (c)

  Mr. Gee treat. of pray∣er and divine providence, chap. 4. sect. 5.
• (d)

  verba iniqui∣tatum. Ar. Mon.
• (e)

  Jam. 5.1.16.
• (f)

  See Cha. 1. Sect. 1, 2.
• (b)

  In the fol∣lowing cha∣racters, we speak of the case of rejecti∣on in the ge∣neral, because the Scripture most frequent∣ly speaks of that; and be∣cause it in∣cludeth, with the rejection of persons, the re∣jection of their prayers also.
• (c)

  1 Tim. 4.2.
• (d)

  Heb. 4.12.
• (e)

  Ephes 4.18;
• (f)

  Consuetu∣do est altera natura.
• (h)

  Gen. 6.3;
• (h)

  In what place or house soever the Apostles en∣tred, though they abode not there for the spa••e of an hour they were commanded to s••ake of the dust under their feet for a test mony against despi∣sers; whose case then became perat.
• (i)

  Joh. 3.8.
• (k)

  Mic. 6.9.
• (l)

  Isa. 6.9.10.
• (m)

  Mark, 12.34.
• (n)

  2 Pet. 2.20.
• (t)

  Mal. 2.7.
• (u)

  Act. 18.17.
• 1. Practical heresie.
• 2 Practical heresie.
• (y)

  Rom. 6.14.
• (z)

  Habak. 1.13.
• (a)

  Luk. 19.14.
• 3. Practical heresie.
• (b)

  Like the French King who would swear, and then kiss his crucifix, and then swear again, &c.
• (c)

  Sed aiunt quidam Deum satis habere si corde & ani∣mo suspiciatur. licet actu mi∣nus fiat: ita∣que si salvo metu & side peccare, hoc est salva casti∣tate metrimo∣nia violare, salva pi••tate parenti vene∣••um tempera∣re, s••c ergo. & ipsi salva ve∣nia in gehen nam detruden∣tur, dum salvo metu peccant, Ter∣tul. de paenit. cap. 5.
• (d)

  Peccare & de Dei creatoris cle∣mentia praesu•• mere pelago justitiae ejus exponi est, Greg loc. prius cit.
• (e)

  Colos. 3.2.
• (f)

  Phil. 3.19.
• (g)

  Joh. 6.27.
• (h)

  Rev. 2.17.
• (i)

  Luk. 15.16.
• (k)

  See the te∣stimonies of heathens, con∣cerning which the Apostle, apud Reusner. symb. imp. clas. 2. symb. 36.
• (l)

  Pronun∣ciat Apostolus gloriam qua nunc sunt in∣flati, ignomi∣nia mutatum iri, Calv. in loc.
• (m)

  Gal. 3.1. quasi praesti∣giis quibus∣dam dementes facti, Beza in loc. Quadam ve∣luti magna in∣cantatione, Calvin in loc. with sorce∣ries, Ham∣mond, ibid.
• (n)

  2 Sam. 12.14.
• (o)

  Heb. 11.7.
• (p)

  Gen. 3.15.
• (q)

  It is ob∣servable, that so many bran∣ches of hatred are there nam∣ed, and all of them held forth as so ma∣ny evidences of a reprobat mind.
• (r)

  Prov. 26.12.
• (s)

  Isa. 46.12.
• (t)

  Amos 6 30
• (u)

  Eph. 4••.19.
• (x)

  2 Thess. 1.7, 8.
• (y)

  Rev. 19.15.
• (z)

  Isa. 27.11.
• (z)

  Act. 2.37.
• (a)

  Mat. 11.21.
• (b)

  Mat 11.23.
• (c)

  Mat. 21.43.
• (d)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aure∣um os habens seu aurea ver∣ba ••re su••∣dens, Scap. in voc. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (e)

  Quo•• esse putatis in ci∣vitate nostra Antiochia qui salventur? durum ac mo∣lestum est quod dicturus sum, dieam tamen, non possum in tot millibus centum inve∣nire qui sal∣ventur; verum & de his du∣bito, nam &c. Chrys. serm. 4. ad pop. An∣tioch.
• (f)

  Mat. 22.16. Mat. 22.14. &c.
• (g)

  Ps. 49.13.
• (h)

  Mat. 13.14, 15.
• (i)

  Mat. 26.22.
• (k)

  Gal. 3.1.
• (l)

  Jer. 8.22.
• (m)

  Heb. 12.1.2.
• (n)

  Colos 2,
• (o)

  Eph. 2.2.2 Cor. 4.4.
• (p)

  Though Paul, if he had been a hearer of Christ and his Apostles, might have enjoyed extra∣ordinary moans; yet his education and engage∣ment to the sect of Pharisees, did deprive him of that light, which did then shine among them.
• (q)

  Act. 2.21.
• (r)

  Mat. 11.28.
• (s)

  Gen. 4.16.
• (t)

  I deny not that in such publick mer∣cies aud deli∣veranees as the Psalmist there mention∣eth, the Lord may have re∣spect to his Saints and their prayers, and for their sake do good to a multitude,
• (u)

  Yet nei∣ther thus is that threat∣ning so abso∣lute, but it may (as in Ahab, &c.) admit a condi∣tion and ex∣ception in re∣ference to some holy end and design, at which the Lord may aim at in such a dispensation.
• (a)

  Colos. 1.10.
• (b)

  Rev. 21.9.
• (c)

  Joh. 12.43. Rom. 2.29.
• (d)

  1 Cor. 11.14.
• (e)

  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)

  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)

  Qui nescit orara, discat navigare.
• (h)

  Isa. 6.10.
• (i)

  Mat. 7.7 3.
• (k)

  2 Cor. 3.5.
• (l)

  Joh. 16.23.
• (m)

  Jer. 10.25.
• (n)

  Ps. 78.6, 7. &c.
• (o)

  2 Tim. 3.16, 17.
• (p)

  Ps. 50.15.
• (q)

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

  Ps. 50.15.
• (s)

  1 Tim: 4.4, 5.
• (t)

  Ezek. 36.37. Mat. 7.7.
• (u)

  Ps. 145.19.
• (x)

  Col. 1.9, 10, 11.
• (y)

  Mat. 25.27, 28
• (z)

  Cant. 5.6.
• (a)

  Ps. 80.18.
• (b)

  1 Pet. 5.10.
• (c)

  Mat. 9.12.
• (d)

  Ps. 50.3, 4.9.11.
• (e)

  Zech. 3.1.
• (f)

  See Part 3. Chap. 2. Sect. 2.
• (g)

  Gen. 4.10.
• (h)

  Heb 11.24.
• (i)

  Mat. 26, 41.
• (k)

  1 Pet. 5.8, 9, 10.
• (l)

  Phil. 4.6.
• (m)

  Rev 1.6.
• (n)

  Joh. 15.15. Ps. 25.14.
• (o)

  2 Sam. 16.17.
• (p)

  Deut. 32.6.
• (q)

  Cor. 11.2.
• (r)

  2 Cor. 6.18.
• (s)

  Joh. 13.13.
• (t)

  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)

  Jer. 8.20.
• (x)

  Cant. 8.8.
• (y)

  Act. 16.9.
• (z)

  1 Pet. 2.11.
• (a)

  2 Cor. 5.6.
• (b)

  Job. 21 2.
• (c)

  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)

  Ps. 116.1.
• (e)

  2 Cor. 5.17.
• (f)

  Jam. 5.15.
• (g)

  Job, 15.4.
• (h)

  Col. 1.9, 10.
• (i)

  Luk. 15 17.
• (k)

  Ps. 103.3.
• (l)

  Joh. 2.27.
• (m)

  Luk. 15.17.
• (n)

  Joh. 14.13.
• (o)

  Isa. 30.21.
• (p)

  Isa. 58.1.
• (q)

  Ps. 29.4.
• (r)

  Isa 43.11.
• (s)

  Ps. 16.2.
• (t)

  Job, 22.2. Rom. 11.35, 36.
• (u)

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

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

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

  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)

  Micah 6.6.8.
• (b)

  Phil. 4.6.
• (c)

  Ezek. 33.11.
• (d)

  Hos. 12.4.
• (e)

  Ezek. 33.11.
• (f)

  Joh. 14 6.
• (g)

  Joh. 10.7.9.
• (h)

  1 Pet. 1.4.
• (i)

  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)

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

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

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

  Jenk. ••n Jude 21.
• (o)

  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)

  Cant. 6.4.10.
• (q)

  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)

  Isa. 55.11.
• (s)

  Jam. 2.19.
• (t)

  Heb, 10.22.
• (u)

  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)

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

  Jam. 5.16.
• (z)

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

  Gen. 41.32.
• (b)

  Job, 37.22.
• (c)

  Ps. 90.11.
• (d)

  Ps. 21.8, 9,
• (e)

  1 Pet. 2.17.
• (f)

  Gal. 5.4.
• (g)

  Deut 32.15. 2 Sam. 22.47. &c.
• (h)

  Is. 55.6.
• (i)

  Rev. 6.••7.
• Jam. 1.17.
• Ans.
• Ans.
• Ans.
• Ans.
• Ans.
• Ans.
• (a)

  Act. 8.21.
• (b)

  2 Pet. 2.20, 21, 22.
• (c)

  Mat. 5 6.
• (d)

  1 Sam. 10.23 7 Obj.
• (e)

  Job. 21.7.14, 15. Ps. 73.7. qfq Ps. 44 22. qgq 1 Cor. 4.13.
• Ans.
• Obj.
• (h)

  Phil. 4.6.
• Ans.
• (i)

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

  Apud Zanch. ibid.
• (l)

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

  Quaerite ore & op••re; preeibus & laboribus.
• Obj. 9.
• (n)

  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)

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

  Isa. 45.19.
• (q)

  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)

  Jer. 4.22.
• (r)

  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)

  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.
• Obj. 10. Ans.
• (t)

  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)

  Cant. 5.1.
• (x)

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

  Mat. 4 1 6.
• (z)

  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)

  Et sic verum est tritum illud Senecae, nulla res carius emitur, quam quae precibus empta. Obj. 11.
• Ans.
• (b)

  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)

  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)

  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)

  Isa. 30.18.
• (f)

  1 Chron. 4.10.
• (q)

  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 Joh. 1.3.
• (i)

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

  Micah 7.18.
• (t)

  Vid. Calv. in loc.
• (u)

  Jam. 1.17.
• (x)

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

  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)

  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)

  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)

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

  Rom. 8.20, 21, 22.
• (d)

  1 Sam. 28.7.
• (e)

  1 Joh. 1.3.
• (f)

  Hos. 12.3, 4.
• (g)

  Mark, 6.23.
• (h)

  Deut. 30.9.
• (i)

  Gal. 3.1.
• (k)

  Isa. 5.20.
• (l)

  Jer. 2.13.
• (m)

  Ezek. 33.11.
• (n)

  Rev. 3.18.
• (o)

  Mat. 7.7. Joh. 14.13, 14. &c.
• (p)

  Luk. 19 42.
• (q)

  Rev. 3.18.
• (r)

  Ps. 16.3.
• (s)

  Ps. 32.1.5.
• (t)

  Rev. 1.6.
• (u)

  Act. 13.41.