Obedient patience in general, and in XX particular cases with helps to obtain and use it, and impatience repressed : cross-bearers less to be pityed that cross-makers / written for his own use under the cross, imposed by God and man, and published as now seasonable ... by Richard Baxter.

CASE XIII.

When God seemeth not to bless Means to us; Preaching, Praying, &c.

XIII. ANother great tryal of Patience is, when Praying and Preaching seem to us to be all lost, and God denieth his Answer and his Blessing. When we hear from day to day, and understand and remember little that we hear, and find not that we are any stronger in Faith, Love, and Patience than we were: When we pray daily for more Grace, and yet find no more than we had be∣fore: And we pray for our Country, and our Rulers, and Teachers, and for ma∣ny Friends, and God seemeth to deny us almost all.

And this is not only grievous in it self, but in the Temptations which it occasioneth. 1. Satan hence would tempt us to doubt whether God regard man and mans concerns, as the Scrip∣ture tells us that he doth. 2. And he would tempt us to doubt whether the Promises of God are to be trusted. 3. And consequently to question all Reli∣gion, and to give over praying and o∣ther means, as if all were vain; or at least to use them heartlesly, with little Faith, and Hope, and Comfort: And how should Patience here be exercised, and these Temptations overcome.

1. Our first work must be to under∣stand Gods instituted means, and the Pro∣mises of God concerning their success, that we may neither be too high nor too low in our Expectations, nor charge God falsly through our mistake.

What is it that God denieth you? Is it outward things, as health, wealth, deliverance from dangers, the life of your Friends, the conversion of your Rela∣tions, &c. and why think you that Prayer in such Cases is in vain?

1. Did you think that it was ••ver the mind and promise of God, that on

pretence of hearing Prayers, he should give up to us the Government of the World? And that we should never be poor, nor sick, nor die till we are wil∣ling? I doubt then few would ••ver con∣sent, but live longer than Methusalem in earthly prosperity and pleasure? And must our Friends never suffer nor die as long as we will pray against it? Where then would there be room for those that are born (unless God made our Friends a burden to us; and would not that be as much against our Prayers as their Death)? Did you think that God must reverse his first Sentence, if you will but pray for it? Dust thou art, and to Dust thou shalt return. In the sweat of thy Face shalt thou eat Bread till thou return unto the Ground. Gen. 3. 17, 18, 19. Must there be no Thorns or Bryers, no Cold or Winter, no Night or Darkness, if you will but pray that there be none? You will say, it is more moderate and reasonable Prayers that you make.

But 2. Who must be Judge what re∣quests are reasonable, God or you? If you must be Judge, how can we tell what bounds your desires will have? You

will not ask to live in Prosperity a thou∣sand years; but when Death is coming at an hundred years end, you would live yet longer, and so on for ever, still longer and longer; and a thousand years would not make you willing, if either Faith or Affliction do it not.

3. And would you have all others have the same Grant, that Affliction and Death should be kept off if they do but pray for it; and that God should give them what they ask? this would infer a thousand contradictions: A thousand men would ask to be Kings of England, when there can be but one▪ Many would ask for the same Lordship, Lands or Offices: Some of them would take you for Enemies, and ask for your death or ruin, and it may be you would ask for theirs: They would have your House, your Wife, your Trade•• and you would have theirs: So many would live long, as that you would want Food and Room: What a mad wish were this, for all men to have their Wills? The World is full of Folly and Wickedness, and Wrath, and Malice; should all such Persons have their Wills? What's this Conceit but a Dream of

millions of mischiefs, confusions, and impossibilities? One may see by such de∣sires how the World would be Governed, if God gave it up to the Will of Man? Could there be any Unity, where every Man, would Rule, and evry Man hath an interest cross to others? Can there be any order or goodness, when all Men are partly bad, and every bad Man would have his Will?

But you will say, that it is not bad Men, nor bad desires that you would have God to grant, but only what is just and good. Answ. But who shall be Judge, what is just and good? If every Man must be Judge, unjust and wicked Pray∣ers must be granted: And the Judgment and wishes of many will be against yours: If it be you that must be Judge, tho its like that is it that you would have, you cannot for shame sure speak it out: This were for God to resign his place to you, and make you the God or Governour of the World, and only those Prayers must be granted which you think just and good? Whence are all the bloody Wars in the World, but that one King would have that which another hath, or have his Will against another? You may see

then that its worse than Madness to de∣sire, that any but God should be the high∣est disposer of the affairs of Men, and determine what shall befall us in this World.

4. And do you think that God is un∣fit to do it? Doth he want Wisdom to know what is best? Doth he want Good∣ness to choose what is best? Or doth he want Power to do what is best? Who hath it if God want it? And how come they to it if not by him? And doth he give more than he hath himself. If he have any imperfection he is not God.

5. It is most certain that all things are done well by God, and as they should be: And therefore the cause of your dis∣satisfaction is in your selves. And in∣deed in these several evils you may find it. 1. By your sin you provoke God in Justice to correct you and deny your Pray∣ers. 2. And by your present badness you make your selves unfit for that which you desire that is good. 3. And by your blindness and fleshly mind, you desire that which is not to be desired: 4. And after all this by your Idolatrous usurping self-will, you are discontented with God for not giving you your desires. These

four things contain your Case: And is not every one of them a shameful e∣vil?

II. But suppose that it be not outward things, but more grace, and assurance, and comfort, and deliverance from tempta∣tion and sin, that you pray against, and God doth not give it you: Is not this cause of questioning the success of Pray∣er, or of doubting at least of my own success, and whether my Prayers are not all in vain.

Answ. That I may give you full sa∣tisfaction, I will tell you. 1. What kind of means Prayer is. 2. What Prayer it is that is such a means. 3. What may be expected by means of Prayer, and what not. 4. I will prove to you that Prayer is not in vain, nor Gods promises to it broken. 5. I will shew you why you should be patient under Gods denyals.

I. Prayer is not a Purchasing means, nor a meriting by giving God any thing which may benefit him; nor doth it work any change on God; but it pro∣cureth blessings by fitting the Petitioner to receive them. And that in several re∣spects: 1. Even Naturally considered, it is a contradiction for a Man to be un∣willingly

happy, and to attain the hap∣piness which he desireth without so much as asking him that alone can give it, 2. Morally considered, a Man is very un∣fit for, and unworthy of the benefit which he thinks not worth his asking; especially if it be the greatest blessing that Man is capable of, which he so de∣spiseth. 3. And Legally considered, the gift cannot be his, that performeth not the condition imposed by the Doner, e∣specially when it is but so reasonable a one as ask and have.

So that you see though Prayer pur∣chase not, and change not God, it is a naturally, Morally, and Oeconomically necessary qualification and condition of our reception, and thus only it hath the Nature of a means.

II. There are three sorts of Prayer, which are not in vain, and yet much differ as to their success. 1. There is Pray∣er that is not dissembled, but cometh only from natural principles or Common grace; such as Ahabs Humiliation, and the Mariners Prayers in Jonah, and its like the Ninivites; and Simon Magus de∣sires to escape punishment: This is not in vain, I cannot say that God is under

any promise to grant it, but he oft doth grant it, and pity such as cry to him in their misery. Which it seems was the Case described, Psal. 78. and 107. And whether Manassehs was any better I know not.

2. There is the Prayer of sincere, weak Christians, who are guilty of much weak∣ness of faith, and coldness of desire: These yet through Christ have certain promises of necessary things. 3. There are the fervent and faithful Prayers of Men of eminent faith and holyness; and these oft prevail for extraordinary bles∣sings, which are not promised to the Prayers of every true Christian. Elias, and Elisha, and Peter, did Miracles by Prayer; There are Devils and sins and sufferings that go not out but by fasting and Prayer: The effectual fervent Pray∣er of an excellent Righteous Man, a∣vaileth more than ordinary Christians. If Church history may be Credited, such were the Prayers of Gregory of Neocae∣sarea, Martin of Tours, and some other holy Men that prevailed for wonders or Miracles with God. All attain not their success.

III. And I will tell you what grant of

Prayers you may or may not expect from God. 1. The attaining of Salvation, or our ultimate end, every true Christian doth pray for and shall obtain. 2. The obtaining of all those means which are of absolute necessity to Salvation, every true Christian prayeth for and shall ob∣tain; such as are our part in the merits and intercession of Christ, the pardon of sin as to the damning punishment, the necessary grace of the Spirit, deliverance from the dominion of sin. These we may be sure of.

3. There be some subordinate means so ordinarily needful, tho not absolutely necessary, that we must pray for them with great earnestness, and may pray for them with great hope, though not with certainty of obtaining them; such are the use of Bibles, the benefit of a faith∣ful Ministry, Sacraments, Christian So∣ciety, time of Preparation for a comfor∣table death, &c.

4. There are some things which seem better to selfish persons, and to flesh and blood, than indeed they are, and are of very mutable various use; sometime they are good for us, and at other times hurt∣ful; to one Man they are good, and to

another bad: Such are outward pros∣perity, wealth, honour, ease, health, friends, and Life: God best knoweth both to whom these things are good, and when, and how far, and how long: And because we know not, we cannot tell when, and how far, and to whom, God will give them, when we Pray for them; but we must ask in hope, according to our best understanding, and willingly leave all to the Wisdom and Will of God.

5. There are some things which would be certainly good for us, if we had them which sin maketh us unfit to receive, or as the Scripture speaketh, unworthy of, not only in the sense of the Law of works, as all are, but even of the Law of Grace, or Gods ordinary Gospel dispensation: Such are greater measures of grace, and of victory over sin, assistance in duty, and the enjoyment of the best means, and freedom from some Temptations, and afflictions. Guilty culpable Christi∣ans of the worst sort, that have less faith, and desire and obedience than better Men, cannot expect that in that condition their Prayers should prevail as much as better; and God should not punish them by any

Correction or deny them greater Grace and Glory.

6. A strong Christian who hath be∣fore lived by saith, in a holy fruitful life, and overcome the strong Temptations of flattering prosperity, and fetcht most of his daily comforts from the hopes of Hea∣ven, may well expect as with high pro∣bability, tho not with absolute certainty, that God should give him in answer to his Prayers, an answerable victory over all the Temptations of adversity, and deliver him from such sufferings as else would be to his greater heart than good.

7. Those that God called to propagate the Gospel by the attestation and Seal of Miracles, had answerable faith and grant of their Prayers.

IV. By thus much you may see, that while Prayer and hope are guided by Gods word of precept and promise, they are far from being in vain: And tho he give us not all that we desire, he giv∣eth us all that we ought to desire abso∣lutely, and all that we should conditio∣nally desire, if we have the condition.

For, 1. Prayer goeth to him that can easily give us whatever we need, with∣out loss, or cost or difficulty: To him

who is fuller of goodness than the Sea of water, or the Sun of light: And if the Sun be an intellectual free Agent, it should in reason be no hard matter to believe, that it is willing to give us light.

2. We come not to God before he calleth us: He hath commanded us to ask: It is in his own appointed way and means that we wait for mercy.

3. Sincere Prayer cometh from God, and therefore is acceptable to him: It is his Spirit that giveth us holy desires, and teacheth us what and how to ask; and causeth us to believe and hope for mer∣cy: And God despiseth not his Spirits work: If it cause us but to groan out sincere desires, he knoweth the meaning of them.

4. In Prayer we retire from our selves to God: We exercise Repentance in humble Confession; we acknowledge our insufficiency, emptiness and unwor∣thiness, and so are the fitter, as Beggars to receive the gifts of his free Grace.

5. True Prayer disposeth us to the right use of all that God shall give, and thats the way to obtain our desire. Prayer confesseth sin, and implyeth that

we will take heed of sinning for the time to come: It confesseth unworthi∣ness, and therefore implyeth a promise to be thankful: It trusteth to God and seeketh all of him, and therefore im∣plyeth our purpose to live to him and please him.

6. We go to God in the Name of Christ, and have a Mediator whom he heareth always: We plead his worthi∣ness, and that by his own Command.

7. And Prayer hath many promises from God, who is faithful and never brake his promise. Ask and ye shall have.

8. Lastly, though we have not all that we would have, yet experience greatly encourageth us to pray, and tells us that Prayer hath prevailed with God.

I know that the Devil and Unbelief have many disswading Objections.

As 1. That God is not moved by our words, much less by long Prayers.

Ans. But our hearts are moved while just desire is excited and exercised, and thereby made fitter to receive Gods gifts: We pull the Boat to the Shore, and not the Shore to the Boat, when

we lay hold on the Shore and pull at it. If this reason were good, all means in the World were vain as well as Prayer: If we do good, and obey God, and for∣sake Sin, if it were to perfection, all this maketh no change in God: Shall we therefore conclude, that it is in vain, and no means of his acceptance and blessing: Your eating, and drinking, an trading, and plowing, and sowing, and study, and travels, make no change on God: Are they therefore all in vain? and will he give you all that you want without them? Changes are made on the Receiver, not on God.

Obj. 2. God knoweth what we want without our Prayer, and he knoweth our desires.

Ans. What though you know what a Beggar wants, or what your Child wants; will you think him a fit Receiver, who thinks himself too good to ask, or thinks you must give him all without asking? Is it not God himself that hath bid you pray, and are his terms too hard? Have you less need than Christ himself had, who spent whole Nights in Prayer.

Obj. 3. Many live in Prosperity that

never pray, and many in Adversity that pray.

Ans. Dives, Luke 16. lived in Pros∣perity, and so did Herod, Pilate, and so do many Turks and Heathens: Is Chri∣stianity therefore in vain? And will you be contented with the Portion of such men? Go into the Sanctuary and see their end: Are those now in Prosperi∣ty who are in Hell with Devils, past help and hope. Prayer is not to make us richer and greater in the World than other Men, but to make us better and obtain Salvation. Do you judge of men by their Case in this World or the next? And are those men prosperous, who are the Slaves of the Flesh, and the World, and the Devil? And are they not bet∣ter, who are secured of the Love of God?

V. But I will next tell you, what Cause you have of Patience, even when God seemeth to deny your Prayers.

1. It is an unspeakable mercy that he will not deny us any thing that is ne∣cessary to our Salvation. Is that man miserable, and should he murmur; who is a Child of God, a Member of Christ, and an Heir of Heaven; and is par∣doned,

sanctified, and shall be saved? Is there not enough in Christ and Hea∣ven to satisfie you?

2. God gave you Mercy, yea, unvaluable Mercy, before you askt it: He gave you your Being and Reason unaskt: He gave the World a Saviour unaskt: He gave you Christian Parents, Teachers and Books unaskt: And he gave you his first Grace unaskt, and many a Deliverance since: Therefore if he deny you what you ask, it is not because he is back∣ward to give.

3. If it be any outward thing that he denyeth you, bethink you whether God or you be fitter to dispose of such? Have you more Authority and Right? He owed you nothing; if he have given it you long, be thankful for that though it be past; it was freely given. And who is wiser and better knoweth how to use you and all men; Is it God or you? And who is better, or unlikelier to chuse amiss?

And again, remember how great a Sin it is, to grudge at God for his Govern∣ment of the World, and to desire to depose him, and to dispose of any thing our selves? Is this your subjection and

submission to his Will? Did not Christ by his Examples teach you better? When he said, Not as I will, but as thou wilt. And if this Cup may not pass from me unless I drink it, thy Will be done. Mat. 26. 39, 42. Mans Duty, Holi∣ness, Interest and Rest lieth in bringing over his own Will entirely to the Will of God, and his sin and misery in resisting it,

4. Either you are sure that what you ask is best for you, or not: If it be Wealth or Health, you are not sure; more perish by Prosperity than by Ad∣versity: I before told you, that men are condemned for loving somewhat more than God, and Holiness, and Heaven; and preferring it in their choice. And do yu think men are liker to over-love Sickness, and Poverty, and Crosses, more than Health, and Wealth, and Pleasure? And would you have God give you that which is worst for you, only because you pray for it, or would have it? You will not do so by your Child, no nor by your Swine, lest ••hei•• burst his Belly.

But if it be Grace, and that which you are sure is best for you; your first

duty is to examin whether there be not some great impediment in your selves, which is the Cause of Gods denial? Do you go to the root of your old sins in your penitent Confession? Do you hide no secret guilt or sin, and deale too gently with it? Do you humble your self to those that you have wronged by word or deed? And do you ma••e ju•••• Restitution so far as you are able to all that you have defrauded? Do you not dally with temptation, and willfully ••e∣new your guilt? Do you not over∣much hanker after worldly prosperity or some sinful pleasure? Do you not wilfully omit some certain duty to God or Man, in your relation or converse, and look after none but your self, and live unfruitfully to others, your Chil∣dren, Servants and Neighbours? If Conscience find such guilt as this, pre∣sently endeavour faithfully to amend it, and then beg Gods further Grace, and you shall find him not unwilling to give it you.

But if none of this be the Case, but you have the testimony of your Consciences, that excepting your unwilling imper∣fections and infirmities, in simplicity and

godly sincerity you have your conversation in the World, and endeavour true obedi∣ence to Christ; then you may be sure that God hath denyed you no Grace essential to Christianity, and necessary to Salvation,

5. And as to increase of Grace and higher measures, remember that even the desire of it is an unspeakable mercy; For the desire of perfection is the mark of sincerity, and so of Salvation: Be thankful to God for those desires. But this is the affliction next to be spoken to more distinctly.