casuists Who as (o) Guil. Camb. in Hiberuia pagâ— mibi 790. latrocinaturi preces ad Deum fundunt utpraeda offeratur praedam pro munere d Deo oblatam arbitrantur neque vim neque rapinam neque bomicidium Deo displicere persuadentur nequaquam illum velle sibi hanc occafionem praebere si peccarent into peccatum esse si occasionem non arriperent haec Camb. ex J. Good Cambden reporteth suppose that a booty is sent to them from God and that they would sin if they improved not such an opportunity as God did offer unto them and they do not think that violence oppression theft man-slaughter c. displeaseth God because God would not offer them an opportunity to sin and yet he openeth a door to them for doing these things and followeth them with successe You will say the Lord sendeth us to his works as our instructers and monitors Psa 19.1 Psa 46.8 Mic. 6.9 Act. 10.17 Rom. 1.20.21 c. Ans We do not deny that Gods works have a voyce but for the most part not easily understood it s like the hand-writing upon the wall which though the Astrologers and Caldeans did see yet they could not find out the meaning and interpretation of it It s true that providence is 1. a sure commentary as being no other thing buâ— the product and execution of Gods purposes and decrees but as Gods decrees are not our rule so neither any intimation or declaration thereof As Prophecies and predictions which show us what God purposeth to do or permit are not as we have heard so neither providences which declare what God hath done or permitted to be done the one holdeth out to us the object of Gods decrees as future the other as present or past and so if the former be not a warrant for us to do neither can the latter justifie what we have done 2. Though providence cannot discover our duty yet it discovers to us much of God His works proclaim his glory his mercy justice forebearance wisdom power holynesse c. And thus by necessary consequence though only secondarily and indirectly they may discover unto us the (p) Because the light of nature without any immediat revelation may serve to discover it naturall as some call it worship of God that he is to be feared obeyed loved c. and upon this account the Gentiles are said to be guiltie in that while by the creatures and works of Gods hand they did know him yet did not worship him accordingly in that they did not put in practice that lecture concerning the glorifying of God which the volum of creation and providence did hold out unto them Rom. 1.21 20. Yea 3. as to the instituted worship of God and the duties of the second table which we ought to perform one towards another the works of providence do not define determine and declare what we should do or not do in that kind and so are an unfit umpire and judge to determine controversies amongst men or concerning the positive worship of God and the right maner of glorifying him yet in that they manifest his eternall power and God-head Rom. 1.20 they may 1. in the generall show unto us that God is to be obeyed in all things he commandeth though they do not in particular declare what he commandeth yet supposing that to be known by whatsoever means though no other be possible but a revelation whether mediate or immediate of his will and appointment the works of Creation and Providence may serve to discover that bond and obligation under which we lie as his creatures to obey whatever he commandeth notwithstanding of all the pretenses that sense and selfe-interest can alledge to the contrary And 2. they may be so far usefull and subservient to us who have the light of the word for making us come to the knowledge of particulars that they especially if they be considerable or not ordinary may prove to us so many monitors items and memento's to make us ponder our wayes and compare them with the right rule thus the rod is said to cry to the man of wisdom that he would ponder what is good and what the Lord requireth of him that thus he might repent and turn from his evil wayes Mic. 6.9 8 10. c. And accordingly Josephs Brethren hearkned to what the rod said to them and were convinced of and humbled for an old crime Gen. 42 21 22. Thus also mercies are said to speak and to invite us to repentance Rom. 2.4 and to bear witnesse for God and against the wicked wayes of men Act. 14.17 but alas many make both Gods rods and mercy's become false witnesses and to speak that which the Lord never appointed them to say they make mercies sing some pleasant tune for lulling them a sleep and the rod to sound a retreat from the service of God and with him to say what should ye wait any longer on the Lord 2 King 6.33 Thus Saul imagined that the rod did point out to him the way to Endor 1 Sam. 28.7.15 thus mercies to such become (q) Proverb Sirenum canâ—us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crocodili lachrymae Syrens they sing to them till they sink them and rods become Crocodiles by their teares they draw the passenger from the right way and then drive him to his ruine O! beware then least thou mistake the voyce of providence that thou run not to thy lusts and carnall interest to consult with these while it sendeth thee to the word and see thou sit not down satisfied with the streame which is offered as a guid to lead thee into the fountain make not the rod say what it cannot and hath no commission to speak though it may open the window that the sun-beams may enter in and anoynt thine eyes that thou mayest see the light though it point out the fountain yet light must come from the sun and water be brought from the right fountain It cannot testifie (r) Mic. 6.9 what is good and what the Lord requireth of thee without far lesse contrary to the Word it may be an additional and cumulative but must not be made a solitary witnesse The Lord hath warned thee that if thou make it bear witnesse to the goodness or badness of an action or cause or concerning his approving or disapproving will that it will prove a lying and false witnesse Eccles 9.1 2. Eccles 8.14 c. He recalleth thee from following such a blind guide and sendeth thee to that sure and infallible rule His laws and testimonies as absolute arbiters to judge and determine what is light what darkness and what right what wrong Isa 8.20 And wo to him that dare add unto the Word of God and set up another rule as if it alone were not compleat perfect and sufficient Prov. 30.6 Rev. 22.18 Deut. 4.2 Deut. 12.32 And here Papists and Sectaries these two great extreame do meet and joyn together in accusing though upon
19. art 1. Dion Carthus in 3. dist 17. quaest 1. Theandrick actions which do flow from and denominat both the divine and humane Nature as the proper and immediat fountain for as both Natures continue distinct as to their being and existence though personally united in the Mediator So also their operations and properties must not be confounded There be some actions that only agree to the humane and others only to the divine Nature whatsoever is beyond the reach of the creature and doth not import inferiority and subjection that must be ascribed to the God-head but all Christs sufferings and what belongs to the state of His humiliation that was proper to the humane Nature yet so as that in another kind of causality the divine Nature might have some influence and concur in such a manner as was sutable to his infinit Majesty for compleating and perfecting these actions and sufferings of the humane Nature for from the divine Nature did flow the value and worth of these therefore they were meritorious and satisfactory because they were performed by Him Who was God-man albeit as man And thus speaking to the particular concerning Christs intercession Doctor (k) Gisb. Voet sel disp par 1. dis 30. an Christus qua Mediator pag. 536. est actio Christi Mediatoris qua Mediatoris agenda se secundum naturam humanam quae est immediatum precationis subjectum Voet doth in a word and in the by only clear the question Christs intercession saith he is an action of the Mediator as He is Mediator but to be performed by the humane Nature which is the only subject of that action and we would distinguish and clear the ambiguity of the phrase which may give occasion to mistake while any action is said to be performed by Christ as Mediator the meaning is not that it is performed by and doth belong unto both Natures as its immediat subject though both those Natures must necessarily be united in one person in the Mediator and though both these Natures may concur in a way sutable unto them for compleating these actions as to their moral value and estimation but the meaning is that such an action belongs to His mediatory Office and He as our Surety performs it for us albeit it doth flow from as it 's proper cause and is terminated in as it 's immediate Subject one of the natures only But you will say did not both the divine and humane Nature concur in these miraculous works which were wrought by Him while He was on earth Ans Both did concur but by two distinct operations the one humane the other divine Thus saith (l) Athan. orat 4. contra Arrian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanasius as man He stretched out His hand but as God He did rebuke and cure the disease And thus we deny not that some of Christ's actions were Theandrick that the divine and humane actions did in their own way concur for perfecting the work But take any one simple action and thus as to it 's original it is either divine or humane It was the God-head that did assume our nature that raised it from the dead that is present with the Church to the end of the world that preservs and governs His Church that pardoneth sin that is worshipped c. And it is His Manhead that was born was crucified rose again ascended into heaven prayed wept c. Albeit we deny not that even as to these humane actions and sufferings the Deity of Christ did morally concur adding worth and making them to be of infinit value and satisfactory to divine justice in that they were performed by Him who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God man though as man that is though the Man-head only did concur as their proper physical cause and immediate Subject not that we deny that the Deity did support the Humanity and did concur with and give a being unto all it's actions and operations but that there was as to this any thing peculiar albeit there was a more ultimat and mysterious union to Christ For thus all of us live move and have our being from God and from all the persons of the blessed Trinity (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil mag lib. 5. adversus Eunom Vnitatem naturae voiuntaris operationis confitemur Ambros in Symb. Apost cap. 3. all of them working by one and the same power And thus the actions of all men might be called Theandrick and all creature motions Divine Act. 17.28 Joh. 5.17 19. c. And thus we do not with Papists deny that Christ is Mediator according to both natures yea we do not exclude His divine nature from His Intercession for from it doth flow it's worth and excellency So that it must prevail with God and obtain a grant And according to this sense we will not condemn Gerhard though we like not the phrase while he (n) Gerh. harm cap. 180. pag. 1145. Christus ut noster Mediator Sacerdos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orat saith that Christ as Mediator and God-man doth pray the Godhead indeed doth concur in a suteable manner adding vertue to that sacrifice But this moral influence is not sufficient to cause the action which of it self imports inferiority and subjection to denominat the divine nature Thus also according to some impropriety of speech we may say that God did pray according to that (o) Per communicationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication of properties whereby that which is proper to the one nature may not only (p) Communicatio proprietatum alia est verbalis alia realis cum Deus dicitur propriosanguine redemisse Ecclesiam de persona Christi hoc dicitur in concreto realiter at verò verbaliter de natura a qua persona denominatur viz. Divina Maccov distinct reg cap 11. sect 6. denominat the person but the other nature and thus as it is said Act. 20.28 that God purchased the Church with His own blood so He may be said to pray and interceed for the Church But while we are enquiring after the sense of words we must not (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symb. Athanas vid etiam Symb Antioch Theoph. in Heb. 7. confound the divine and humane Nature but must ascribe to each of them their own properties and actions and here we might shew the consent of the christian Church from the beginning all of them (r) Non potest per eandem naturam adorare quasi servus adorari quasi Dominus Ambros lib. 5. de side cap. 2. quomodo non Patrem rogat ut homo qui cum Patre exaudit ut Deus August lib. 3. contra Maxim cap. 14. agreeing in this that Christus ut Deus adoratur cum Patre ut homo orat Patrem that Christ as God is worshipped with the Father and that as man He prayeth to the Father As to the 3. Though the thing it self be certain and clearly
will interceed for you the king can refuse him nothing he hath taken off his ring and put it on Josephs hand and hath set him over his house that according to his word all the people may be ruled Joh. 5.22 Eph. 1.22 Mat. 28.18 What need you fear though your condition be as sad as Jobs was if with him Job 19.25 ye will remember that your Redeemer liveth and for this very end and purpose that he may make intercession for you his trade and employment in heaven is to plead for you Heb. 7.25 The a smoak of his incense ascends up before God for ever he will not cast thee out of his Prayers (b) Rev. 8.4 he will not forget thee nor suffer thy cause to miscarry he ever liveth to make intercession for thee What though thou canst but sigh and groan though thou canst but chatter like a crane and mourn lâ—ke a dove what though thou canst not speak when thou comest before the king O! but thy Advocat knowes well what to say in thy behalf he is eloquent and well acquaint with the language of Canaan he can draw up thy bill and order thy cause aright there is no imperfection or defect no inequality in his intercession and the judge will passe over thy roâ—ving and distempers he will not take advantage of thy distracting thoughts of thy deadness and bewailed imperfections he will hearken to what thy Advocat saith for thy cause and accordingly will pronounce a favourable sentence 1. Joh. 2.1 2. Joh. 11.42 And now thou mayest answer Solomon's question Prov. 20.6 and say thou hast found a faithfull one whom thou mayest safely trust he will not betray thy cause Heb. 2.17 He is not so taken up with the multitude of clients and causes as to forget thee he never lost a cause wherewith he was intrusted Joh. O. 37.39 and he cannot dy and thou be forced to imploy another who knowes not well where to begin he ever liveth Heb. 7.25 Ah! you will say but who will plead the cause of a money-lesse man I have not so much as some few tears to offer unto him Ans He will for (b) 2 King 19.34 and â—0 6 his own sake appear for those who have (c) Heb. 6.18 fled for refuge to lay hold on him he cannot refuse his honest supplicants He hath not an heart to reject them he will in no waies upon no termes put them off Job 6.37 His name is the poor and destituts friend Isa 61.1 2. Mat. 11.5 He is our friend and neer kinsman he will do it freely he is not so near to Angels he took not on him their nature Heb. 2.16 they are not called his brethren but this is our priviledge Heb. 2.11 yea he is yet nearer unto us he is our Father Is 9.6 yea we are members of his body of his flesh and of his bones Eph. 5.30 What need we then fear to come unto Him Ah! but will the doubting sinner say may not the Advocat play His part and plead well and yet lose His cause I am such a wretched sinner what can be said in my behalf Ans though he undertake thy cause yet he will plead in his own name he hath moyen with the judge he is one with him Joh. 10.30 Though he be the Son of man yet he is also the Son of God and will the Father then reject his suit he desires him to ask and promiseth to give Ps 2.7 8. and wâ—ll he not keep his word And the Son professeth that he is alwayes heard Joh. 11.42 And wilt thou doubt any more of the successe of his intercession Ah! shall the (f) Is 7. â—4 and 9 6. wonderfull Counseller the Prince of peace he who is Immanuel God with us interpose between God and us and shall he not prevail and make peace And O! what matter of consolation may it be to all those who have fled in unto him that we have an Advocat so nigh to God and so nigh to us He is our (g) Ioh. 20.17 brother and Gods (h) Zech. 13 7. Phil. 2 6. fellow and equall That we have 1. such a kind and compassionat 2. such a great and powerful Advocat 3. such a trustie and faithfull Advocat what need we then fear 1. If money be required behold our Surety with our ransom in his hand that inestimable pryce of his blood 1 Tim. 2.6 1 Pet. 1.18 19. 2. If power and authority behold our king sitting at the right hand of God highly exalted above all principalities and powers to whom is committed all power in heaven and earth Phil. 2.9 Mat. 28.18 3. If requests favour and entreaties which prove very effectuall with the ingenuous behold our intercessor to supplicat and entreat for us Heb. 7.25 Rom. 8.34 If justice complain behold a ransom and satisfaction to the outmost if mercy must also be acknowledged and dealt with in a suitable way to its soveraignity and freenesse behold intreaties and supplications behold a friend thus to interpose for us so that we may here apply that word Heb. 7.25 he is able to save to the outmost or all manner of wayes for so the (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est perfectè ita viz ut nihil ad eam salutem possit amplius desiderari Beza in locum words may also be rendered by all means he will have our happinesse and salvation promoved and secured to us Yea and here we may take in a third he is not only able to save to the outmost that is perfectly and compleatly and as it were every bit and crumb And 2. by all manner of waies and means but also 3. at all (k) Salvare in perpetuum Theophyl in locum to perpetuity Ham. in loc times and for ever He was the Saviour of the Jews as well as of us Gentiles and he will save for ever His salvation shall never be lost his ransomed ones shall never perish and all of Christ his divine and humane nature do concur for our salvation and all his life was employed for us 1. His birth for unto us a child is born Unto us a son is given Is 9.6 2. His death he dyed for us 1 Thes 5.10 3. His rising again and living for ever Rom. 4.25 Heb. 7.25 Thus all of Christ his life first and last and every period of it laid out for us he is wholly for us And ah will not we be for him wholly Ah! remember ye are no more your own he hath bought you at a dear pryce 1 Cor. 6.19 20. O! view the several stâ—ps of your salvation what a mistery of wisdom love care and condescension may appear in it Is it not well (l) 2 Sam. 23.5 ordered and sure in all things And now what can hell and Sathan say what can thy conscience alledge yea what can the holy law and justice of God object against thee who trusts in his name It s true hell can never be satisfied thou
when treacherous usurpers had no other plea for justifying their oppression but their successe and signal as they called them victories whether we should own approve and pray for these courses wayes and designs which we see to be followed with successe and forsake and pray against these interests and courses which are trysted with crosse providences and disappointments In answer to which we shall give some few conclusions Concl. 1 Successefull providences are comfortable commentaries upon these Scriptures that clearly hold forth our duty if while we are walking by rule being set a work by the authority of God held forth in the word of command and encouraged by the word of promise God smileth upon us by his work as it will add oyl to the wheels and quicken our diligence so it will be as eye-salve to anoint thine eyes that thou mayest see more clearly it will add light and prevent needless fears and scruples which might arise from sense and carnal reason in case of disappointment and crosse dispensations Thus Cato who at first was a resolute asserter of divine providence seeing Pompey so often prosper when his cause was bad and miserably overthrown by Cesar while his cause was good and (h) See Bâ—bington on Exoaâ— chap. 29. himself so unsuccessefull in his essayes to maintain and recover the liberty of the Roman state he then judged that the world was governed by fortune and hap And not Pagans only but some eminent Saints have been sore put to it and have succumbed at this temptation from thence Jobs friends did infer that he was an hypocrite and David saâ—d J shall one day perish by the hand of Saul 1 Sam. 27.1 Yea Asaph is not far from blasphemy Ps 73.12 13.14 Concl. 2. Providence is a bad commentary upon a dark Scripture when the rule is questioned we must not run to Gods works as interpreters of his Word when Scripture is pretended by both parties for their cause we should not make providence the glosse for clearing what difficulty was in the text and give sentence for that cause which is followed with successe and against them who all the day (i) Ps 73.14 long are plagued and chastened every morning Providence may encourage a seeing man to walk forward but (k) Caennot morally though physically it hath dispensations of providence cannot enlighten the eyes of the mind though by a miraculous dispensation the bodily eye hath been restored to the blind cannot either give eyes to the blind or make a dim eye see clearly It may be compared to ciphers which serve to augment the number when a significant note is set before them but otherwise a 1000 ciphers cannot amount to the least of numbers When success followeth a promise made to a commanded duty it s a new bond and encouragement to continue in well-doing but when it goeth alone or before and wouâ—d draw Scripture along with it to give an eccho and report to what providence is thought to say and cry it will prove a poor warrant to him who is unbyassed And as successe will not justifie an action or course otherwise questionable so we can have no (l) Thus the sectaries when they invaded this land an 1650. made an appeal to providence and after the deseat of our aâ—my at Dumbar they insulted that providence had determined the controversie on their side warrant to appeal to providence in our undertakings and make it a judge to determine any contraversie This were to oblige the Lord to give us a new rule and to make his works speak what he never commanded them to say this were to limit the Lord that he might never chasten his people while they had to do with unjust and self-seeking men and when they owned a good cause c. Thus providence must only be esteemed a commentary for amplification of a clear text but not for explication of what is abstruse and difficult Concl. 3 far lesse must providence be acknowledged to be declarative of the approving will of God 1. Without the word when such a way and course can lay no claim to any precept or promise and yet lesse 2. when it is directly contrary to the word and therein condemned And its observable that such as boast of providence are men who albeit if we look to their profession we would judge them to be saints yet make litle conscience of duty and that they run not to Gods works for a testimony till first they have cast his word behind their backs and are at a losse there Such â—s have no other plea for justifying their wayes judge it their wisdom to make use of this rather then of none especially since it is a popular and sensible demonstration which often proveth more concludent with the brutish multitude then the word of God especially if there be a (m) As in the late case while Scotaries did prosper for so long a time continued series and succession of favourable Providences and that notwithstanding of many and great interveening difficulties O! will the multitude then say this is the hand of God we may see the Lord owning and working for such courses and wayes but certainly such as lean to such a rule must either be very blind or wilfully blindfold themselves all ages and interests may furnish many instances for showing the crookednesse and inequality of this pretended rule and who is he whether he be good or bad who hath observed the severall steps of providence towards himself who cannot tell of the many and various vicissituds of providence he hath met with and the Scriptures afford so many examples of crosse-providences towards the Saints while they have been following their duty and maintaining a just cause and of prosperous and successefull dispensations towards the wicked in their oppression injustice and violence against the Saints that it were lost labour to stay upon citations And O! what grosse and abominable absurdities would follow if providence were set up as a (n) Careat successibus opto quisquisab eventu facta notanda putat Ovid. 2 Epist rule Then treason rebellion theft murder oppression c. would loss their name and become good and commendable when they are accompanied with successe and conscience of duty religion loyalty self-defence against usurping and oppressing invaders c. must be accounted sinfull and unlawfull when unsuccessefull And thus if we make providence our Bible and seek our rule from thence we must condemne the generation of the righteous and blesse them whom the Lord abhorreth yea and the Godly must be accounted too rash if they set themselves to do never so necessary and commendable a work unlesse they be assured which without a revelation cannot be that their undertaking shall be accompanied with successe and if the vilest miscreant did design never so wicked an enterprise we might not disswade or rebuke him if he can show us how he shall accomplish it and thus the wild Irish must become excellent
his Spirit to be our guide and to help us to pray as we ought both as to the mater and maner And albeit we may follow the light of the promise and ask what is there held forth and name what is there expressed yet we should pray that not what we will but what he hath appointed to be good for us may be given unto us and that the Spirit would moderat our desires and rectifie them when they are misplaced 3. Object may be this we must pray in faith Obj. 3 nothing wavering but we cannot with such confidence expect and ask any of these temporall things and therefore they are not a fit object of Prayer Ans we shall in the Lords strength Part. 2. Chap. 2. shew what is that faith which is required in an acceptable prayer and therefore we will remit this Objection there to be discussed and answered (n) It were an egregious tempting of the Lord to ask a miracle without a revelation and some speciall warrant which none can now expect and yet without a miracle according to the Jesuiticall hypothesis the Lord can neither give nor withhold any thing from us and wherefore then should we pray unto him Here we might enquire of Socinians Jesuits and Arminians what is the sense and meaning of their Prayers and what they do ask from the Lord while they pray for these temporall and outward things Either it must be nothing or too much some one or other miraculous dispensation that either he would suspend his concurrence from these second causes which propend to what may hurt us or that he would imploy and determine and provide means for procuring to us such and such mercies neither of which can be done without a s miracle for these men have limited the holy one and bound the almightie as with Adamantine chains and fetters of iron unto the will and determination of the poor creature fancying an obligation to ly upon him by vertue of that law whereby he as the first rather last and generall cause must concurre with all and every one of the creatures according to their exigence and at their nod call and determination And thus the Lord unless he will work a miracle and alter the course of nature and contraveen that law and order he hath appointed in governing the world or rather his suffering the creatures to sit in the throne of providence and to govern the world according to their pleasure and inclination must become like the Pagan idols who can neither do good nor evil Isa 41.23 Jer. â—0 5 and the world must be governed by fortune and a blind providence And the Lord must not be said to guide rule lead and determine his creatures but they to rule lead and determine him yea often as in evil actions against his will and with abhorrence and reluctancy nay (t) Deus quaesi co actus munere causae universalis permittitsuum conâ—ursum qui torquetur contra intentionem ad malum Ruiz de vel Dei disp 38. sect 2. disp 26. sect 5. Deus pertrabitur veluti abripiiur a causa secundae Raynand mor. discip dist 4. q. 3. art 5. sect 355. Deus non solum non concurrit cum inclinatione sed etiam cum repugnantia adverte omnipotentiam ex netura râ—i esse indifferentem ut subjiciatur quasi potestati voluntatis creatae â—â—ut habituâ— voluntati hominis unde fit ut Deus supposita voluntate seu ut loquitur Raynand loc cit sect 360. pacto cum causis secundis inito vel potius lege sua de cooperando non fit agens liberum sed perinde ac si essâ—â— necessarium nobiscum sine cognitione concurrens Atriag curs phil disp 10. phys sect 2. subs 3. ingâ—â—ua est haec Jesuitae cofessio cui alii subâ—â—â—â—bere tenentur immerito itaque inconsequenter a Raynando vapulant Canus Sot V â—â—q Sal. alii quod statuant Deum non esse causam liberam sed naturalem necessariâ—m dum cooperatur ad actus nostros vid. Ray. loc cit sect 359. paragrapho lamen sequenti fatetur hunc dicendi modum posse trahi ad bonum sensum adversaries themselves are not ashamed to avouch and professe that he who doth all things according to the counsel of his own will Eph. 1.11 is often forced by vertue of that office which as the universal cause he is obliged to discharge to concur with his creatures according as they shall determine him that he is often drawn and compelled by them So that omnipotency is no lesse subjected to our will then those habits and members which we use as we will so that the Lord now is not a free agent but a natural and necessary and though he doth know yet he must wink as if he did not see and follow the creature wheresoever it doth draw him Thus in the general those learned Rabbles dogmatize and particularly as to the present case (u) Sot lib. de nat grat cap. 31. ad secundum arg Greg. Veg. opuse de iustif q. 12. Sotus and Vega confesse that while we pray for temporal mercies we only ask that the world may be governed by blind fortune and that God would neither do good nor evil For though their words be more smooth while they say that they ask that God would give us these things generali suo concursu providentia out of a general providence yet these words being duly pondered do hold out no other thing then what we collected from them for their general providence is nothing else but an abdication of God's care and provision of his government and bounty As for others they either of purpose as it would appear pass over this difficulty and only speak of the necessity of prayer as to spiritual matters others hunt after some evasions which neither they nor the reader can lay hold on But (x) Pelag. apud Suar. de grat prol 5. cap. 3. § 18. Polagius their old Master dealt more ingenuously when he confessed that prayer was scarce necessary yea or profitable For it was well said by (y) Quid stultius quam Deum orare ut faciat quod in potestate habes August de peccâ—â—mer remiss lib. 2. cap 6. Augustine that there is nothing more foolish thâ—n â—o ask from another that which is in our own power We might extend this question to spiritual things and shew that these also according to the principles of those men do wholly depend upon our selves our own wills and the right improvement of our natural abilities And thus the ancient (z) August plurinâ—is in locis de nat grat lib. 1. cap. 18. epist â—0 cui subscribunt Patres concilii Carthaginensis 91. quae est InnoceÌ„tii 107. Hieron epist ad Cresiph lib. 1. contra Pelag. c. Doctors from this Topick have drawn a strong argument against Pelagius and all his followers that either we must leave off to pray or else
what is cast into it And thus some though but a (a) Viz Pet. A. S. Jose 〈◊〉 I de theol spec lib. 3. cap 4 Hurtad metaph disp 12 sect 4. few give this as the only reason why Angels do not know the secrets of the heart viz. because the Lord will not concur with any creature for knowing the thoughts and secrets of its fellow-creature till the party himself consent that such or such a one should know and be made privy to his thoughts and that then the Lord only concurreth to the knowing of so much and by such only as the party concerned willeth and consenteth should be imparted and made known And thus angel-speech must import no more ex parte loquentis but a willing and consenting that others whether one or moe should know such and such a thought or desire and purpose of his heart I know none who of purpose hath disputed against this modern opinion concerning the speech of Angels only I find in M. Becan speaking to (b) M. Becan disputing against Scotus his assertion who thinketh that there may be species intelligibiles in the understanding without cognition vid. Bec. theo schol part 1. tract 3. cap. 1. quaest 10. another purpose two reasons that may be urged against it 1. it s miraculous for the Lord to deny his general and ordinary help and concurrence to the creature when it requireth it and is ready to work if not thus impeded and hindred 2. But if God would concur an Angel might thus search the heart and know what is in man which is Gods incommunicable property Ans 1. What is ordinary and constant ought not to be called miraculous especially when a publick good requireth it as here the good of man his preservation from Sathan that roaring Lyon that there may be some society amongst spirits c. Thus the earth and the water make one globe for the commodity of living creatures which is contrary to the natural inclination of these elements the waters naturally propending to be above and cover the earth but no such contrariety to any natural inclination can be alledged to be in the present case 2. To imagine an equal constant and uniform concurrence to be due to free and morall agents and that at all times and occasions is contrary to reason and experience and to the limitation Jam. 4.15 If the Lord will should the creature say we shall do thâ—s or that That debt and obligation which Jesuits and Arminians will have the Lord to ly under so that he must concur with second causes as they shall require and alwayes answer their beck and nodd is a most intolerable limitation of the most high and lofty one to the will and appointment of the poor weak ignorant foolish (c) Orthedoxi theologi nihilominus cum Thoma fatentur Deum quocies cum causis secundis concurrit non nisi congruenter naturis genio dispositioni ipsarum operari vid doctiss Twist de sci med lib 3. pag 434. Ubi optime expli cat quo modo Deus pro suo beneplacito possit immutare voluntatem homini lib. 1. pag. 170. concedit in Deo â—sse decretum quoddam generale de ciendis creaturis suis ad suos motus congruenter naturis ipsarum creature 3. I would ask whether it be not granted on all hands that one Angel cannot know the thoughts of another without his consent but that consent doth not add any light or strength to the intellective faculty of the other whereby he becometh more able to know what formerly he could not and therefore all must needs here acknowledge some special dispensation of providence whether it should be called miraculous or not we will not further enquire neither doth it concern us more then others As to the second the question is not whether an Angel might be so assisted as that he might search the heart which our famous Countrey-man Jo. (d) Nihil est in mente operatio scil quaecunque intellectus vel voluntatis vel quaecunque proprietas vel conditio realiâ— husus vel â—stius quin totum ita pateat angelo praeseuti non impedito sicut animae apparet albedo prasens per sensus Illud ergo dictum solus Deus novit abscondita cordium verum est universaliter ex propria persectione ita quod impossibile sit per aliquid impediens sibi lateat 〈◊〉 at Angeli muitos tales motus non noverunt propter defectum debitae presentiae mali angeli multa talia etiam praesentia non noverunt Deo impediente c. Scot. in 4. sent dist 45. quaest 4. sect ad 2. dico pag. mihi 472. Scotus long since taught with some limitations and in a qualified sense and know the thoughts but whether or not the Lord doth allow to him such a measure of light and assistance and doth remove all impediments so that he doth actually know and may at his pleasure search the heart of his fellow-creature And all here agree in denying that it is so neither will it follow from Sathans immediat influence which we affirm to have place only them when the Lord is pleased to remove the vail and permit him to look in And yet in the former case and supposiâ—g that there were no covering spread over the heart yet the understanding of Angels whether good or bad being of a limited and finite capacity could not 1. comprehend all the thoughts nor throughly and perfectly search the heart far less 2. the hearts of all men especally 3. when they do not advert and look in and 4. if the distance be too great and 5. when they are not viz. either before they arise in the heart or after that they are past O! but the infinit eye of God doth perfectly and independently search the heart he doth not need the assistance of any nor can any thing escape his knowledge so that he must know 1 all the thoughts 2. of all men 3. at whatsoever distance and 4. a fare off while they have no being and after they are past and before they have a being or did arise in the heart or could fall under the view of any creature and thus before we could know our own thoughts Ps 139.2 The Lord from all eternity did appoint and foresee what thoughts and purposes should be in the hearts of men and angells unto all eternity And so much concerning Sathans knowing and searching As to the other branch of the difficulty propounded at the beginning viz. concerning his power over the heart We Ans Albeit Sathan when the Lord permitteth him hath an immediate accesse to our most secret chamber and cabin and thus may cast his fiery darts not only towards but also up and down the house yet he cannot set it on fire though he may parly with the will and suggest his temptations yet he cannot (e) Latrare potest sollicitare potest mordere omnino non potest nisi volentem non
diabâ—lum posse semen virile aliunde adferre in uterum faemineum injiceere ut inde sequatur conceptio ita ut verus pater istius faetus non sit diabolus sed is ex cujus semine gigneretur vid. Sholast ad 1. quaest 51. art 3. in lib. 2. sent dist 8. father of such a child and that any help he did contribute to that conception was by borrowing from another hand to which according to this disputable supposition the conception is to be ascribed and he and not the devil to be accounted the true father of such a wretched child So that the devil was only the instrumental cause by applying pertinent actives and passives And thus it is in the moral and metaphorical conception of sin though the devil may have his hand and be very instrumental in the work by applying sutable objects for alluring the will yet the true and proper parent is the sinner himself and the lusts of his own heart and therefore while in Scripture the pedigree and parentage of sin is described these only are mentioned as if in comparison of these any hand that Sathan could have in that wicked work scarce deserved to be named and mentioned Jam. 1.14 15. And then 2. as in respect of that physical generation many children are fathered upon the devil by fabulous writers to the conception of whom he did no wayes contribute or concur whatever truth may be in the general assertion yet there is no judicious Divine who will not reject the fables of Poets and platonick Cabalists as fictitious and ridiculous so also as to his moral influence in the conception of sin there be too many who are ready to bring an excuse for their wicked deeds from Sathans temptations while as he had no hand and did not sollicit them to such practises and perhaps would scarce be at the pains to tempt such as being already catched and lying contentedly in his snare It is a groundless conceit to think that all sins come from the suggestions of the devil for albeit there were not a devil to tempt as (l) Thom. 1. quaest 114. art 3. in corp Etiamsi diabolus non esset c. vid. etiam auct lib. de eccles dogmat cap. 182. Fatetur tamen Thomas omnia peccata iudirecte â diabolo oriri quia viz. primum hominem instigavit ad peccandum ex cujus peccato pronitas in natura humana ad omnia alia peccata consecuta est ibid. incorp Aquinas from Origen saith yet there would be sin enough in the world There is fire enough within and much fewel still ministred from without though there were no devil yet the world would bring provision enough to feed the lust of the flesh the lust of the eyes and the pride of life 1 Joh. 2.15 16. Though seed must be cast in the earth before it bring forth precious fruits yet weeds will spring up of their own accord we need not plow nor sow we need not prune nor dig that bryars and thorns may come up nay unless we carefully keep and dresse our vineyard and be at much pains to hold them down they will quickly overspread it Isa 5.6 And therefore Sathan needs not be at the pains to tempt carnal and secure sinners they need not a monitor they will be busie enough at his work though he neither over-see sollicit nor concur And as for the Saints against whom he mainly rageth what his subtility and craft can devise or his power effectuat his malice will stir him up to do for their ruine and mischief and to hinder them in their way to the place from which he was thrust down O! how doth it vex fallen angels to consider that frail weak men by nature far inferiour to them and by sin too like unto them should fill their room and be taken up to the (m) Jud v. 6. habitation they have left But praise be to the keeper of Israel who hath bound this strong one and now this cruel mastiff (n) Angeli mali multa etiam praeseâ—tia non noverunt Deo impediente propter cujus impedimentum non possunt multa quae tamen non impediti naturaliter possent Scotus in 4. sent dist 45. quaest 4. prope finem can go no further then his chain doth reach wo to us if we were in the hands of devils if they might tempt and vex us at their pleasure But alas we often tempt Sathan to tempt us and provoke the Lord to let loose this Lyon upon us and therefore have reason rather to chide our own hearts and accuse our own selves because Sathan hath tempted us then to extenuat and excuse our sins and transgressions upon that account Use 3 3. The consideration of Satans malice activity and power should stir us up to the practise of severall duties as 1 humility Ah! how ready is the foolish vain creature to vilifie and disdain and to keep a distance from those who have a mean portion of the trash of this world they will not stoop so low as to converse with or let a word fall to such as they conceive objects though perhaps they be the precious and (o) Psa 16.3 Heb. 11.38 excellent ones of whom the world is not worthy Ah! proud man dost thou not know that thou perhaps entertainest worse company thou who thinkest it below thee to suffer thy brethren to draw nigh to thee Satan may be permitted to enter thy most secret closet and be acquainted with thy most secret thoughts and purposes he may be familiar with thee and have too much moyen with thee yea and power over thee and thus by thy pride thou openest a door for him to enter in at God (p) Est autem cognoscere aliquem de longinquo statim absque ullo familiaritatis commercio velut ex remotis quis qualis sâ—t cognoscere accognitum aspernari Muscul in Psa 138.6 knoweth the proud afar off but suffers Satan to come neer to them not as if the Lord did not know and would not one day judge the proud but because he doth not regard him but giveth him over to Satans searching and tutory such as would hold off and resist the devil would labour to (q) Colos 3.12 put on bowels of kindnesse meeknesse and humblenesse of mind Jam. 4.6 7. Self-deniall self-resignation and submission to God is a necessary mean of self-preservation and the souls security and protection from Satans assaults 2. This may serve to stir us up to sobriety circumspection and watchfulnesse 1 Pet. 5.8 It s no time for sleep and security while the enemy is not only going about our tents and looking in at the windows but hath entred the utter-court yea and perhaps the parlour and most secret corner what need have we to look narrowly not only to our words and works but to our thoughts and imaginations while our adversary is so neer us who is such a diligent observer of the very first
his brethren or for publick mercies to the Church her deliverance peace prosperity encrease c. Nay a Moses and Paul could subscribe a very sad doom against themselves in reference to their own crown and personal state (Å¿) Exod. 32.32 Moses that his name might be blotted out of God's Book and (t) Rom. 9.3 Paul that he might be accursed from Christ that it might go well with their brethren and Gods ancient people and Church And yet even in this as in all other cases it is certain that God alwayes doth what is best and most subservient to those high and great ends viz. the manifestation of his own glory and the promoving the good and eternal happiness of the Elect and as to those great things to which all other things must stoop and be in subordination so also our prayers and what we ask whether for our selves or others must be askt with an eye to this noble mark and we should not desire nor expect a return but in subordination to this high end And therefore when the event doth discover his purpose not to give the particular we desired for others we must submit to his holy and wise dispensation and take encouragment not only from the returning of our prayers into our bosom and that personal reward we may confidently expect but also from the former consideration and while we reflect upon the last and ultimat end of our prayers knowing that he who is infinit in wisdom and counsel hath carried on the same by means unknown to us yet fittest for the purpose And if we know that Christs kingdom doth come and that Gods glory is thus advanced we have no cause to complain whatever otherwise may be the success of our prayers And thus if we be considered as self-denied Christians looking most to the will and honour of our Master it may in some sense and respect be said that in the proposed case the Lord doth that which is best for us and what we most desire but otherwise if we speak of that dispensation absolutely and in it self or in relation to its proper rule viz. the revealed will and word of God which is the only rule of our desires and which must determine the particulars which we may make choyce of yea in reference to that great end which yet the Lord may promove and carry on by what means seemeth good to the holy counsel of his blessed will thus I say such a sad dispensation towards our neighbours and brethren may be very bitter and afflictive to us as it was to Moses Paul Samuel Jeremiah and to the rest of the Saints from time to time So much for confirmation and explication of this sweet point concerning the certainty of the success of prayer now we come to objections But we shall not meddle with (u) Bellar. de justif lib. 1. cap. 5 6 8 9 10 lib. 3. cap. 4. seqq Bellarmines arguments against the certainty of faith and the assurance of salvation these being so fully answered by many Divines and it not being our purpose now to speak to these questions albeit this our case doth much depend upon those truths asserted by orthodox Divines against Papists but we shall only propound those objections which we conceive to militat directly against the present point which hath not been much debated You will say 1. Obj. albeit I abominat the popish uncertainty of faith yet alas I fear my own state and condition that I do not believe and how shall I be assured of the success of of my prayers I think none but Atheists dare question the truth of the promises or doubt of Gods power and I know that he doth alwayes hear his children when they cry but I know not if I be one of that number and should such a one as I pray in confidence Ans 1. I deny not that our confidence in prayer must Ans in some proportion answer our assurance of our state and adoption and therefore such as would pray in faith should (x) 2 Cor. 13.5 try and examine themselves whether they be in the faith Not that they ought to as many precious ones do hold themselves upon the rack and live in perplexing fears and doubtings by running to uncertain marks and making the priviledges of some eminent Christians a touch stone to try the reality of their profession and by making the mark and scope at which they should aim a mark and character for trying their state and condition I will say no more now to such but that it were better that much of that time which is spent in trying were employed in strengthning their graces God is more glorified by beleeving then doubting that darkness as it is uncomfortable to us so it is displeasing to God and hindreth his work for what is that duty that can be cheerfully performed in such a state And while we divert to the work of examination we cannot close with Christ by a direct act of faith which of purpose then we do suspend But yet 2. the matter would once be put out of question and if thou never yet came that length now is the time thou art called to that work Ah! delay no longer not for one hour to give all diligence to make your calling and election sure 2 Pet. 1.10 Not by maintaining a debate which will prove endless nor yet so much by reflecting upon the frame of thy heart and thy former obedience albeit we do not simply condemn that course or deny that some light may he gotten from thence for thus thou mayest be at a loss and these marks thou hast run to may be obscure or not reciprocal and may stand in need of other marks for knowing 1. when 2. what weight may be laid upon them and 3. whether or not yet they be wrought in thee But thy safest course were instantly to resolve the question by closing with Christ as thy Lord and Saviour and then thou hast answered all the scruples and objections that devils or men or thy own unbeleeving heart could forge For 1. if thou hast closed with him as thy Saviour by relying and resting upon him alone for salvation here is thy faith and if thou hast taken on his sweet yoke and art honestly resolved to acknowledge him for thy only Lord and Master here is the fruit and trial of thy faith and having thus once made sure thy state wilt thou again rase that building to the foundation and suffer thy fears so far to prevail as to bring thee again under the Spirit of bondage Ah! be not so foolish and cruel to your own soul but mark and lay up that evidence and experience for time to come that by the blessing of God it may guard the heart from after terrours and debates unless that light be ecclipsed or rather utterly overthrown by the returning (y) Ps 85. â—8 to folly and falling into some grosse and conscience-wasting sin But 3.