out for every giver without all life or sense Who would not mock a Traytor who should undertake to go to Court and plead for others and what King would suffer himself to be thus abused and what a return might such as imployed rebells to interceed for them expect but if the rebell will lay down his arms and submit to the King if he will beg pardon for his former rebellion and make his peace others may be heard while they interceed for favour to be shewed to him and in process of time he may get the Kings ear and have moyen to plead and prevail for others CHAP. VIII What it is to ask in the name of Christ why we must and whether the Jewish Church did pray in his name Joh. 16.23 Whatsoever ye shall ask the father in my Name he will give it you Joh. 14.13 14. Whatsoever ye shall ask in my Name that will I do c. ALbeit every act of worship and adoration must ulti matly be terminated in God and be equally directed to all the persons of the blessed Trinity as its chief and principal object and therefore in prayer as a main point of divine worship we must draw nigh to God and offer up our desires to the Father Son and holy Ghost as having one and the same divine nature power and glory yet in this spiritual performance as also in every other ordinance there is something as it were proper and peculiar to each person of the Trinity as we shall more fully shew Part. 3. Chap. 1. where we are to enquire how we should conceive of God in prayer and after what order we should direct our petitions to each of these glorious persons But now in a word we take notice how the Apostle expresseth this appropriation Eph. 2.18 where we are said through Christ to have access to the Father by the Spirit 1. The holy Ghost dictates and draws up our bill 2. The Son gets us access and audience he presents and pleads our cause and 3. The Father accepteth and granteth our requests which being thus framed by the Spirit and perfumed with Christs incense must be a (a) Phil. 4.18 sacrifice acceptable and well-pleasing odour of a sweet smell to God We will not now ask why we are said to have access to the Father while we must also approach the Son and holy Ghost but remitting that to its own place we shall now for clearing the description of prayer only show 1. what it is to pray through Christ or in his name 2. what it is to pray by the holy Ghost and what is the help and assistance he affordeth of the first in this and of the second in the following Chapter Time was when there was a sweet communion between God and man and that was mans happinesse he needed not have been afraid to approach the Throne but sin did make a wofull breach and separation and ever since the apostat rebel hath lien under a twofold incapacity to draw near to the King 1. Morall in respect of guiltinesse and provocation the wrath and terrours of the provoked majestie like that flaming sword Gen. 3.24 doth guard the way and hold off the rebel that he may not approach the Throne fear did not keep man from sining and departing from God therefore fear shall arrest him in the place that he dar not return 2. Physicall in respect of weaknesse and impotency and that not meerly privative but accompanied with a positive enimity stubbornnesse and aversenesse from returning Man by his fall did not only break his leggs and so dis-enable himself that from that time forth he had no strength to ascend to the place from which he fell but also like some vagabonds who having resolved to make a tread of begging rejoyce in their impotency and sores and refuse to be healed so the wretched sinner accounts his losse gain and rejoyceth to wallow in the mire into which he hath fallen hating God and abhorring a communion with him he doth not consider nor lay to heart his own misery and unhappiness But while no Physician was employed nor could be found to cure this desperat disease and soul-lethargy our blessed Saviour was (b) Isa 65.1 found of them that sought him not When he looked and (c) Isa 63.5 saw none to help or uphold his own arm brought Salvation (d) Ezek. 16.5 6 8. when no eve pitied us to have compassion upon us when we were cast out into the open feild to the loathing of our person being polluted and wallowing in our own blood when he passed by and looked upon us that was a time of love he spread his skirt over us and covered our nakedness and while we were lying in our blood he said unto us live and to a generation not worthy to be pitied (e) Isa 65.1 behold me behold me he became a (f) Numb 21.9 brazen Serpent saying to all these that were bitten and stinged to death by the old serpent (g) Isa 45 22. look unto me and be ye saved When the precious redemption of the soul did cease for ever and none was able to give God a ransom for it Psa 49.7 8. He gave his precious soul an offering for our sin Isa 53.10 When none could cure our sores he made a plaster of his own blood he did bear our griefs and carried our sorrows he was wounded for our transgressions and bruised for our iniquities the chastisment of our peace was upon him and with his stripes we are healed Isa 53.4 5. And now all honor and praise be to our physician who hath cured all our sores and hath removed both that morall and physicall incapac ty and impotency of which we did labor He hath 1. by his blood washen away the guilt so that now there is no condemnation to them that are in Christ Jesus Secondly by his Spirit whose (h) Gal. 4 5.6 Ioh. 14.26 Ioh. 15.26 Iohn 16.14 sending into our hearts he hath also purchased with his blood he strengthneth us with might in the inner man Eph. 3.16 the Spirit of Christ will make us both willing and able to draw nigh to God Thirdly he hath purchased liberty and accesse and now by his blood we have boldnesse to enter into the Holiest by a new and living way which he hath consecrated for us Heb. 10.19 20. Fourthly he hath purchased to us success and a safe return of our prayers so that the Father now can deny us nothing we ask in his name John 16.23 Thus to us (i) Col. 3.11 Christ is all in point of 1. conciliation 2. assistance 3. accesse and 4. successe and should we not then draw nigh to God in his name a d may we not fear lest God prove a consuming fire and (k) Mal. 2.3 spread upon our faces the dung of our sacrifices if they be not offered up by the hand of this our high Preist but when we approach in his name we must
this glorious mystery was not revealed either to satisfie our curiosity or to be mater of meer speculation as Arminians seem to maintain and would make us believe We will not now stay to confute those bold men neither will we enumerat the several practical uses of this high point especially since the learned Dr. (k) Voet. ibid. disp 28 29. Voet hath spoken so fully and judiciously to that head in two distinct disputes But we may well with this (l) Non facile enim quis obscurabiâ— ne dum ut extingu t in nobis fidem Trinitatis fiera tiam Filii amorem Patris communionem Spiritus sancti quetidie in nobis sentiamus confirmemus excitemus conâ—â—â—â— onibus precibus doxologtis renovatis fidei spei charitatisque amplexibus in quo quidem tum antiquae omnium tum hodiernae nostrerum concieues liturgiae doxologiae nobis affatim praecunt quippe quae à Trinitate incipiunt in Trinitate desinunt Voet. ibid. disp 26. antid gen advers Socin Author elsewhere assirm that such as find the grace of the Lord Iesus the love of the Father and the communion of the holy Ghost and who are daily labouring to cherish and confirm the same by prayer meditation and renewed acts of faith love and charity will hardly suffer the doctrine of the Trinity to be obscured far less will they be brought to deny or oppose it But we proceed to the case propounded in answer to which we offer in all humility these few conclusions Concl. 1. Albeit there be no inequality no superiority nor inferiority among the persons of the blessed Trinity yet there is an order not only to our apprehension but truly and really there is a natural order of subsisting according to which the Father is the first the Son the second and the holy Ghost the third person of the Trinity the Son is begotten of the Father the holy Ghost proceedeth from both but the Father as he hath not his being and nature So neither his subsistence and personality of any but is prorsus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is neither begotten nor proceedeth and according to this order of subsisting there is an order of working which notwithstanding opera Trinitatis ad extra sunt indivisa the works of the Trinity are as they speak individed and common to all the persons there being nothing proper and peculiar to any one (n) How the hypostatical union is proper to the Son sec Conel 3. Quod habet hoc est excepto quod relative quaeque persona ad alteram dâ—â—a ur Aug de civit Dei lib. 11 cap. 10. except their personal properties and intrinsecal relation and it is (o) Non potest operatio esse divisa ubi non sâ—lum aqualis est verum etiam indiscreta natura Aug contra serm Arrian cap 15. Non naturam sec mus sed unitatem naturae voluntatis operationis confitemur Ambros in symb apost cap 3 una ergo in tribus divinitas una essentia una omnipotentia quicquid substantiâ—â—ter potest dâ—ci de Deo Aug. de temp ser 38. Si quis non dixcrit Patris Filit Spiritus sanct unam divinitatem parem seu unam ut constat ex sermone citate Majestatem Potentiam unam Gloriam Dominationem unam Regnum atque unam voluntatem enathema sit ibid. ser 129. impossible it should be (m) In his penoâ—â—i ordo originis est secundum quem procedit non essentia ab essentia absolut in abstracto a ciprendo essentiam non essentia à persona non persona ab essentia non unus Deus abalio Deo led una persona ab alia persona vel aliis personis Forb instr hist theol lib. 1. cap. 35. thes 9. otherwise since they are not only (p) Ut idem non est simile ita nec aequale equal in power according to the ordinary though improper form of speech but have one and the same power as the same nature understanding will c. and therefore must have one and the same work what things soever the Father doth these also doth the Son likewise Joh. 5.19 Hence Concl. 2. There are not three first causes principal agents and governours but one only for though there be three distinct subsistences and personalities yet there is but one fountain and principle of action which is one and the same in the Father Son and holy Ghost for the personality as such is not the principle of action else there would be three agents but the divine nature (q) Non vacas jam inquirera utrum potentia divina sit attrib formaliter distinctum a vogluntate power and will And hence 1. all the persons must work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and inseparably since all have the same nature and power which is the principle of action 2. Every one of these glorious persons is a principal and compleat agent because every one hath the compleat principle of action and all the three are but one compleat principal agent since every person hath perfectly all that nature and power that is in all the three 3. Here then there can no suggestion nor mediation interveen as if one person did begin and work before or without the other two or as if one were a nearer and more immediat cause then another for though there be an internal order as of subsisting so also of working yet as to the outward work and operation there is no difference as to its production emanation and dependance from all and every one of the persons hence as the Son is said to work what things soever the Father doth so to work likewise and after the same maner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 5.19 though then there be here an admirable order yet no subordination inequality nor inferiority no division nor separation in working Hence Concl. 3. That appropriation of works and attributes so frequently insinuated in the Scriptures and inculcated by Divines of old and late must not be exclusive as if thus what is appropriated to the Father did not also agree to the Son and holy Ghost or what is appropriated to the Son might not as truly be ascribed to the Father and holy Ghost but (r) We purpose not to meddle with the hold groundless and vain speculations of the School-men here but if this were not a subject that required the greatest seriousnesse and gravity we might go to the popish clergy for mater of recreation but for instance we shall only mention these two 1. our learned Countrey man John Maior his ridiculous reason for appropriating strength to the Father wisdom to the Son and goodnesse to the holy Ghost Resp inquit propter haereticos ponuntur divinis personis illa appropriata quia enim inter mortales inveniuntur Patres esse Filiis debiliores putarent aliqui Patrem in divinis Filio esse impotentiorem propterea consulto adjectum est epitheton fortis
quia Filii non solent esse itâ— sapientes sicut Patres inter homines ne idem de Filio in divinis existmarent adjectum est in Filio epithetum sapientis quia spiritus in modo loquendi in superbam partem capitur dicimus enim Alexandrum Macedonem fuisse alti spiritus propterea additursanctus vel bonus Jo. Maior in 1. sent dist 14 15 16. quaest unica And 2â— the great Aquinas his reason why we use not so ordinarily to pray particularly to the holy Spirit as to the Father and Son is little better quia inquit Spiritus sanctus procedit ut donum cujus magis proprium est dari quam dare c. Thom. in 4 sent dist 15. quast 3. ad 2. because some works and attributes do more resemble the personal properties of each of those glorious persons and because among those works and attributes there is some such order as doth adumbrat that natural order that is among the persons of the Trinity and thus the three main and great works of God ad extra and which respect the creatures viz. creation redemption and sanctification are accordingly ascribed to the persons of the Trinity severally together with the attributes and divine properties which did especially appear and were manifested in these dispensations and so 1. the work of (Å¿) Vnder which is comprehended providence as being a kind of continued ereation and result and consequent thereof creation as being the first is thus as it were appropriated to the Father the first person of the Trinity as also majesty power goodness and love which were greatly manifested in that work and 2. the work of redemption together with grace reconciliation and pity as being the second great work of God is ascribed to the Son the second person of the Trinity and 3. the work of sanctification and illumination as being the third and (t) For glorification is not a distinct work but the perfection and consummation of sanctification and grace last great work of God towards the world together with holiness and perfection is ascribed to the holy Ghost the third person of the Trinity Of which appropriation we shall speak a little more in the eight and ninth Conclusions but here it would be observed that although we should ponder and may improve and make use of what is so frequently held forth in the Word yet we would carefully guard against a mistake which is incident unto too many who upon this account are ready to divide the object of worship and to seperate these essentially united persons but we must take heed that we do not so appropriate any work or divine attribute to any one as to exclude the other two remembring that the fountain and Author the cause and efficient of all good is one and the same viz. the only wise powerfull and mercifull (u) There is only one blessed potentate 1 Tim. 6 15. God who is Father Son and holy Ghost and therefore all good must equally though not after the same order and way come from all the three persons of the Trinity only in the work of redemption there is some thing peculiar to the Son who was incarnat and took on our nature which therefore was personally united to the Son but not to the Father and holy Ghost and thus all Christs actions and sufferings albeit in them the (x) Natus ex virgine non non nisi filius vox de nube tu es filius meus dilectus ad solius personam pertinet patris in specie corporali columba solus apparuit Spiritus sanctus tamen illam carnem solius Filii illam vocem solius Patris illam speciem columbae solius Spiritus sancti universa Trinitas operata est Aug. de Trinit unitate Dei cap. 9. vid etiam Ambros loc cit cap. 9. humane nature did depend upon the providence efficiency and assistance of God and of all the three blessed persons of the God-head equally for if the humane nature had been thus independent it had not been a creature yet these were so peculiar to Christ that they were not communicable to the Father or holy Ghost as their subject which they could denominate they were not terminatively in nor causally from these other two persons as their nearest and proper cause but thus they were only from and in the humane nature of Christ which was personally united only to the Son and by virtue of that hypostatical and mysterious Union they could denominate not only the humane nature but also by a (y) Per communicationem idiomatum communication of properties the second person of the Trinity and thus the Son died for us not the Father nor holy Spirit And then as to this appropriation of works we would distinguish between that which was natural and what was voluntary we must not imagine any natural obligation lying on the Son to become our Redeemer or on the holy Ghost to be our Sanctifier as to the creation albeit there did lye no obligation on God to creat the world yet supposing him according to the counsel of his own will and of his own free choice to have created it the sole ground of appropriating that work to the Father appeareth to be that natural order that is among the persons of the Trinity for the Father did not come under any voluntary economy and mission towards the sons of men but the other two by a voluntary economy received as it were commissions and a mandate the Son from the Father to accomplish the work of Redemption and the holy Spirit from the Father and the Son to begin and carry on our Sanctification till it be perfected in glory And by reason of this arbitrary and free economy the works and dispensations of these two glorious persons in reference to the salvation and redemption of sinners do in a special manner and upon this particular account denominate them yet still it must be remembred that the actions and sufferings of the humane nature of Christ do after a far other maner and upon another account denominate or have reference unto the Son of God then any other works and dispensations which are ascribed either to the Son or holy Spirit because of their economy towards the Sons of men Hence Concl. 4. We must not in prayer or any other part of worship so name and direct our worship adoration or invocation to any one of the persons of the Trinity as to exclude the other two for 1 that same divine nature which many Schoolmen and orthodox Divines will have to be the proper object of worship that is in the one is in the other two 2. Because all the persons have the same power and causality and their work is the same towards us and why should not we look up unto and worship all the three (z) Vid. Forbes instr histor theol lib. 1. cap. 23. ubi variis argumensis ex Alense
is ready to foster divided conceptions concerning the object of worship it may be conceived safest especially in publick and before the multitude not to alter the denomination of the persons in the same petition in the same prayer saith he the generality of people being prone to imagine different objects of worship in such cases Concl. 8. Albeit we may thus fix our minds upon and expresly name and direct our prayers unto any one of these glorious persons yet as our blessed Lord in the dayes of his flesh So Christians most usually adress themselves to the â—ather for he being the first person according to that blessed order that is among the persons of the Trinity there may be several considerations inviting us particularly to fix upon him for thus as the first both immanent and transient act (i) The appointing of the end according to the order of nature is before the election of the means vid. Twiss vind grat lib. err 7. dig 3. pag. 706. both (h) Heb. 5 7. predestination and creation by this appropriation is ascribed to the Father hence sin being a defacing of the image of God which was implanted in man by his creation it must in a special maner be against the Father and his work and thus the Father having in a special maner received the wrong to him upon this particular account satisfaction should be made and reconciliation with him and pardon from him should be askt and thus Christ in his prayers sufferings and in every step of our redemption (k) See Mr. Shepherds select Csseâ— in a letter from new England pag. mihi 20 21. Albeit there be some expressions of that pious man which would be warily used and which need a favourable interpretation as 1. while he calls the Father as some may think the Son and holy Ghost the original and first cause of all good 2 while he saith that Christ came into the world by his death and intercession to satisfie the Father and not the holy Ghost 3. that we should chiefly eye the Father in our prayers c. Vid. Calv. dicenâ—em filium esseimproprie â—reaâ—orem respectu persona vindicatum a Chamier panstrat tom 2. lib. 1. cap. 4 did especially look to the Father and thus the Saints also from to time time most ordinarily direct their worship to the Father in their confessions acknowledging his work to have been defaced by their sins his justice provok't c. in their petitions asking pardon from him his peace and favour c. and in their praises ascribing to him their election adoption c. admiring his wisdom and love in providing such a remedy and so great a salvation for self-destroying sinners c. And this practice is conform to the constant tenour of the Scriptures of the new Testament and albeit in the old while the Prophets and ancient Church of the Jews call God Father they rather thus express his tender bowels and fatherly affection towards them then any internal relation among the persons of the Trinity yet its hard to affirm that all that people the most eminent and knowing among them were ignorant of this appropriation of works and attributes and that they never particularly eyed the Father as the first person of the Trinity But it would be observed while we say that the Father was in a maner primarily and most directly wronged by sin we do not only understand Adam's first sin which did obliterat and deface his image engraven on the heart by his first work of creation and which thus was a base requital of his bounty of whom first in order he had his being and honour not only I say did God the Father receive in some speciall maner the wrong by that first sin of man and by our original sin flowing from it but also by the constant tract of our actual transgressions which as they flow from that common root in us So they reflect upon that bright Sun which the creature at first laboured to obscure and hence it s said If any man sin we have an advocat with the father 1 Joh. 2.1 as being in some special maner wronged thereby yet notwithstanding there be some sins whereby more directly offence is offered to the Son and holy Ghost then to the Father thus the contempt of the Gospel and undervaluing of the blood of Christ do most immediatly reflect upon the Son and his work of redemption and the quenching and resisting of the holy Spirit in his heavenly motions is most directly against the Spirit and his work of illumination and sanctification hence the Spirit thereby is said to be (l) Eph. 4.30 grieved and (m) Isa 63.10 vexed And in that unpardonable sin or rather mass of sins both the Son and holy Ghost are put to an open shame as is expresly said of Christ whom they crucifie to themselves afresh Heb. 6.6 and it is no less evident as the holy Ghost whose works and gifts they abuse and undervalue ver 4 5 6. Hence it hath its name and is particularly called the sin against the holy Ghost Mat. 12.31 Mark 3.29 Luk. 12.10 Thus also notwithstanding of that appropriation of works we will find one and the same work ascribed particularly to divers persons thus our sanctification though appropriated and usually ascribed to the holy Ghost yet it is called of the Father Jude 1. and thus also our reconciliation is ascribed to the Father 2 (n) The words themselves without a commentary do clearly hold out God the Father though as frequently else where expressed by his essential Name Cor. 5.19 20. Joh. 3.16 c. and to the Son Rom. 5.10 11 15. Col. 1.20.21 Joh. 14.16 Eph. 2.13 14. c. Our (o) Calvinus in 2 Cor. 13.14 ostendit quomodo dicamâ—r reconciliari quum essemus inimici Deo per mortem Christi tamen Deum ita mundum dilexisse ut dares silium suum unigenitum c. Hinc inquit Deum inde nos intuemur nam Deus quantum ad se dilexit ante mundi creationem at cum in nobis nihil cernamus praeter materiam irae ita sit ut respectu nostri initium dilectionis sit a morte Christi reconciliation is ascribed to the Father because of his free grace he elected us to salvation and to Christ because by his death he purchased our salvation and reconciliation and it is ascribed to the Spirit also because it is his proper work to bring us to the Father Eph. 2.18 Concl. 9 Concl. 9. Albeit we do not deny that the Father may be said to work by and with the Son and holy Ghost and the Son with and by the holy Ghost because of that natural procession order and priority that is among those glorious persons yet we humbly conceive that the way of conveying of all good to the Saints which the Scriptures so frequently inculcat and which we should especially eye in all our adresses to God to wit from the
Father through the Son and by the holy (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ghost that this noble way doth not by any natural result flow from that original order that is among those blessed persons but rather from that voluntary and eternal transaction among the persons of the ever glorious Trinity for the recovery of lost man I do not deny that many ancient and modern Divines do speak of this order of working as importing no more but that natural order of procession and subsisting in reference to some operation and work towards the creatures and having been at some pains in perusing the writings of such as seemed more subtile and inquisitive I mean the popish (q) If any will be at the pains to trace the School-men here how will they see them evanish in their empty speculations Their old Master Lombard some hundred years since hath involved them in a labyrinth from which to this day they cannot extricate themselves sometimes they seem to affirm that any person may send another yea and that one and the same person may send himself vid. Thom. 1. part quaest 43. art 8. quaelibet personae Dom. Bannez in his gloss which is more clear then the text mittit se vel aliam But when they would speak more properly and acurately they tell us that permissionem nihil aliud intelligunt nifi aeternam processionem alicujus personae divinae cum habitudine ad effectum temporalem And thus they maintain that the Father is sent of none but the Son to be sent of the Father and the holy Ghost by both It were an easie thing here to fill whole pages with the vain speculations of Lombard Scotus Thomas and others whom I have perused on this subject to whom I went expecting some satisfaction to this dark question from such learned men but I found that it was lost labour to expect any solid knowledge from such luxuriant wits and this is all they say for explaining how the Father is said to work by the Son and holy Spirit they send us to the mission of those persons from the Father and for explaining this they recur to their procession from the Father Schoolmen they sent me away with less satisfaction then I came to them here if any where we would beware of curiosity and rashness and we need not be ashamed to profess our ignorance in this as in many other points of our belief concerning this mystery therefore we shall in all modesty propound some few things for clearing this covenant and voluntary transaction which seemeâ—â— so fully to explain that which was rather darkned then unfolded by School-speculations And 1. it would be observed that great (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Basil apud Forbes pag. 49. Basil long since spake of an economick mission of the Spirit which can hardly be conceived but in order to this voluntary transaction 2. It s granted on all hands that the Father from eternity did enter in covenant with the Son concerning the redemption of man and why might not the holy Ghost be included in that covenant in reference to his work for the sanctification and salvation of sinners nay he cannot be altogether excluded unless we make him essentially to differ from the other two now those arguments that may be brought against this transaction in reference to the holy Ghost will as forcibly militate against that covenant and transaction between the Father and the Son 3. That designation of the Sons maner of working doth manifestly relate to his mediatory office and should we not also conceive the holy Spirit to be there designed as the comforter and in relation to that peculiar work which he undertook in that eternal covenant Now that the Son is there designed not as the second person of the God-head but as the Mediator and not as the efficient but as the meritorious cause the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the very phrase it self compared with the like phrase Eph 2.18 may evince This is it that the Scriptures do so often inculcat and this is so necessary to be known and to be alwaies improven by us when we draw nigh to God but as to their mysterious different natural maner of working though the thing it self and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be asserted yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the maner and way I know no where expressed as being above us and not very necessary for us to know but all that the Scripture saith concerning the different maner of working of these glorious persons may be applied to that gracious economy which the Lord would have us with admiration to consider and for our comfort improve in all our addresses to him 4. If their natural order of working be thus expressed then the Father and the Son may be thought to be remote causes and only the holy Ghost to work (Å¿) Unlesse the particles through and by be expounded by with as we did in propounding 9. Concl. which would make little for the purpose of these Authors immediatly 5. The difference as to this which is between the works of nature and grace doth very convincingly show that this different way of administration through the Son and by the Spirit doth not relate to that natural order of working but to this gracious economy otherwise the works of nature as well as the gracious habits and actions of the Saints might be ascribed to the Spirit as his work and might be said to be dispensed through Christ and for his sake That which here seemeth only to have difficulty is what is the fruit and special benefit of this economy as to the holy Ghost and what is it that thereby is superadded to that natural order of working which agreeth to him as the third person of the blessed Trinity Ans We may not think to satisfie all the cavils that carnall reason can suggest we should suppress and not give way to our curiosity nor labour to be wise beyond what is written and to that question we say no more but these two things 1. albeit that economy be voluntary and of free choice for who can give a reason that might have moved the Father to elect the Son to redeem and the holy Ghost to sanctifie any of the sons of Adam yet in that economy there is a respect had and proportion kept with that natural order that is among these glorious persons and here as in all Gods wayes there is a decency and fitness there is a congruity though no (t) Nulla ratio obligans vel determinans reason or motive which could oblige and determine the Lord for the Father having his being of none is sent by none and works from none the Son being begotten of the the Father is sent of the Father and acts as having in a special maner received commission from him and directs his actions and sufferings for the redemption of man unto the Father as a price and satisfaction
help of the Spirit Page 332 There are no theandrick actions Page 37 What faith did Adam in innocency act Page 530 We should pray for all men Page 260 Christ our altar and Priest Page 324 To pray alwayes what it importeth Page 668 c. Whether the Angels and Saints in glory pray for us Page 78 We may not pray to Saints or Angels Page 106 Whether all good floweth from the suggestion of good and all evil from the suggestion of evil Angels Page 362 367 Angels why called Seraphims Page 446 Whether Angels may be said to pray and to pray in faith Page 531 The wicked receive nothing in answer to their prayers Page 704 721 A delay or denial may be a gracious answer to our prayers Page 711 Whether the Lord alwayes answers when he hears prayer Page 720 Rules for discerning an answer to our prayers Page 723. c. The appropriation of works and attributes to any of the persons of the glorious Trinity not exclusive except in the mystery of incarnation redemption c. Page 569 Aquinas his empty speculations Page 17 Our assurance confidence and boldness admitteth a latitud Page 345 The necessity of attention the impudence and tergiversation of the Popish Doctors Page 427 The Atheists great prejudice against prayer removed Page 701 B Mr. Baxter interpreted Page 336 The blasphemy against the holy Ghost unpardonable Page 239 Whether we may pray for such as are guilty of that blasphemy Page 249 C Calmness after prayer an evidence of faith in praying Page 525 There are not three first causes and principal Agents but one onely Page 569 Characters of such as will never be heard Page 763 c. Of the many that are called few only are chosen Page 767 Christ's intercession see the first Table Page 34 c. Whether Christ's prayer that the cup might pass was heard Page 70 Whether all Christ's prayers on earth were mediatory Page 75 Whether we should pray to Christ as Mediator Page 104 Whether we may ask any mercy in Christ's name to them for whom he died not Page 271 Christ hath removed from us a two-fold incapacity of drawing nigh to God Page 299 We must ask in Christ's name see the first Table Page 301 c. Some Gentiles knew Christ 312 Whether the Jewish Church and the Disciples before Christs death tendered up their prayers in Christ's name Page 318 When we pray for the Church how alwayes heard Page 486 The Saints prayers the Church treasure Page 295 Why the Lord will often rather make a compensation then give to his honest supplicants the mercy in kind which they askt Page 734 In what sense prayer is said to be conditional Page 194 What is askt conditionally is not askt if the condition fail Page 713 Whether confession of sin be a part of prayer Page 19 Confused knowledge a medium between ignorance and distinct or more perfect knowledge Page 309 Whether and in what sense we should be content with a small measure of grace Page 227 We should continue instant in prayer Page 456 541 Several motives to continue instant in prayer with an answer to objections Page 791 c. What copy should we set before us in working out our salvations Page 643 A voluntary covenant the ground of conveighance of all good to the Saints from the Father thorough the Son by the holy Ghost Page 577 Of cursing and imprecations Page 664 c. D Popish praying for the dead confuted Page 233 Deadness and indisposition in prayer it's kinds causes and cure see the first Table Page 602 c. Deadness excuseth not our negligence or ommission of duty Page 637 The decrees of God are not our rule Page 816 142 c. A delay or denyal sometimes a gracious answer of prayer Page 711 Why the Lord delayes to give what at length he will give Page 736 Sathans design in moving to good Page 369 The desire needs not an interpreter Page 23 We should said a Divine pray desperatly Page 449 Devâ—ls and the damned in hell cannot pray and why Page 83 A spiritual disposition necessary in prayer Page 409 Whether doubting believers may pray in faith Page 497 Prayer considered as a duty and as a means Page 9 E The efficacy effects and fruit of prayer Page 2 473 698 What end should we propose in prayer see first Table Page 415 c. An exhortation to pray for enemies Page 273 Whether we may pray for incorrigible enemies and haters of godliness Page 268 Enlargement in prayer an evidence of faith Page 521 Whether we may be too much enlarged in prayer Page 648 Whether the Saints use to be more enlarged in private or publick Page 650 Popish enthusiasme Page 648 Euchites confuted Page 669 Whether we may pray for any evil either of sin or suffering Page 652 Example a bad rule Page 150 The condition of expediency doth not diminish the fulness of the promise Page 483 The Saints experience of the success of prayer Page 513 The Popish explicit faith Page 313 F Whether the unconverted may pray in faith Page 99 Whether the Saints may pray for the reprobat in faith Page 255 We should especially pray for such as are of the houshold of faith Page 277 Of the Popish blind faith with four degrees of their explicit faith Page 313 What faith required in prayer see the first Table Page 460 If we walk not as children we cannot call God Father Page 519 It 's not presumption but a duty to call God Father Page 559 c. Five bonds whereby a child of light walking in darkness may lay hold on God as a Father Page 564 Why Christians most ordinarily address themselves to the Father Page 575 What kind of fear required in supplicants Page 435 Fervency required in prayer Page 442 Whether it be a mercy to have our formal and cold prayers answered Page 651 729 Of frequency it 's necessity and fruit Page 656 693 It's foolish to fret because of the prosperity of the wicked or the Saints afflictions Page 718 G We know not but the Lord may have mercy on all this generation Page 264 272 The Gentiles not left without a testimony concerning Christ Page 312 Prayer considered as a gift and as a grace Page 9 The Lord alwayes giveth what we ask in faith or what is better Page 477 The Popish glass of the Trinity Page 120 How we should conceive of God when we draw nigh to him in any Ordinance Page 553 c. We may worship God absolutely not actually minding the personal relations Page 581 Whether our prayers may be said to move God Page 822 Papists have made many new gods Page 107 Mr. Goodwins assertions concerning Christ's intercession considered Page 62 Grace how it should be askt Page 211 The measure and degree of grace must be absolutely desired Page 214 Whether grace may be abused Page 223 227 Whether we should submit and be content with a small measure of grace Page 227 Whether
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
work and engagement herein Page 515 Some directions Page 518 Marks of the prayer of faith as first negatively if we walk not as children we cannot call God Father Page 519 Secondly positively 1. enlargement in prayer 2. frequency 3. calmness and composure of spirit after prayer 4. watching for an answer 5. thankfulness though the particular be not given 6. some intimation of love made to the heart Page 521 We have reason to be humbled for our unbelief Page 529 What faith did Adam in the state of innocency act in prayer and whether he then knew the mystery of incarnation Page 530 If we suppose the Saints in glory to pray whether may they be said to pray in faith Page 531 Whether the unbelief of the promises or of the threatnings be the greater sin Page 533 CHAP. III. Some consequent conditions of prayer first after prayer we must wait and look up to God for an answer Page 535 Secondly we must watch and look in to our selves Page 539 Thirdly we must renew our requests and continue instant at the throne of grace adding prayer to prayer Page 541 Fourthly we must use the means for obtaining what we ask from God our prayers ought not be pretended as a cloak for idleness ibid. Fifthly when the Lord answers our prayers we must return the sacrifice of praise Page 544 What our praise and thanksgiving importeth Page 545 Whether all these qualifications which should go before accompany and follow our prayers be essentially necessary to its acceptance and audience and what be more what less necessary Page 547 Some grounds of encouragement to weak Saints with the concurring testimony of some practical Divines Page 549 PART III. Some practical cases What cases belong to this place Page 552 CHAP. I. How we should in prayer conceive of God and of the persons of the glorious Trinity Page 553 Sect. I. How we should conceive of God when we draw nigh to him Page 553 Humility and reverence necessary here ibid. Concl. 1. Beware of mental idols for representing Gods infinit nature Page 555 Concl. 2. It s no small part of our knowledge to know what God is not ibid. Concl. 3. Yet he calls us to behold his positive perfections Page 556 Concl. 4. In prayer we may select and make choice of such divine attributes and perfections as are most sutable to our condition Page 557 Concl. 5. We may not draw nigh to God but in Christs name Page 558 Concl. 6. But in Christ we may draw nigh with confidence as children to a father able and ready to hear and answer Page 559 It s not presumption but a duty to call God Father ibid. What if we be not assured of our adoption Page 560 Is it not a mocking of God to call him Father when he is not and while we are not in the state of adoption Page 562 Some evidences of adoption ibid. Though we be children yet if we know not our state whether may we in truth and without a a lye call God Father Page 564 Five bonds whereby a child of light walking in darkness may lay hold upon God as a Father ibid. Sect. II. After what maner and order should we direct our prayers to the persons of the glorious Trinity Page 566 The Trinity a great mystery yet clearly revealed as to the thing it self though not as to the maner Page 567 Concl. 1. There is a natural order among the persons of the Trinity Page 568 Concl. 2. There are not three first causes and principal agents but one Page 569 Concl. 3. There is an appropriation of works and attributes but not exclusive ibid. Only in the work of redemption there be something peculiar to the Son Page 571 Concl. 4. We must not so direct our prayers to any one person as to exclude the other two Page 572 Concl. 5. Yet we may so direct our prayers to one as not actually to meditate on the other two Page 573 Concl. 6. In singling out any one of those glorious persons we may reflect upon and improve the appropriation of works and attributes ibid. Concl. 7. Yet we are not so limited thereto as that upon occasion fix upon any one ibid. Whether as we may put up several petitions to several persons So also one and the same petition to several persons Page 574 Concl. 8. Yet usually Christians address themselves to the Father Page 575 Concl. 9. That noble way of conveighing all good to the Sants from the Father through the Son and by the holy Ghost doth not by any natural result flow from that original order that is among those glorious persons Page 577 A voluntary covenant the ground of this dispensation Page 578 The School-distinction of mission not full it wants the most usefull member Page 581 Concl. 10. We are not so oblieged to conceive of God under these personal relations that we may not worship him absolutely as the alone Jehovah ibid. A word of warning caution and exhortation Page 582 CHAP. II. Of the with-drawing of the Spirit deadness wandering thoughts c. Page 586 Sect. I. Of the with-drawing of the Spirit Page 587 How far the Spirit may withdraw from the Saints ibid. Whether the Spirit alwayes worketh as to the conservation of grace so also to it's operations increase and growth Page 588 There may be a total suspension of gracious influences as to prayer and other particular performances Page 589 This suspension may fall under a two-fold consideration 1. as our tryal 2. as our correction and punishment Page 589 The Lord doth not alwayes with-draw for sin but sometimes for c. Page 590 And thus the suspension of grace is either 1. medicinal or 2. monitory or 3. probatory or 4. castigatory Page 591 Yet it is alwayes our duty to examine our hearts and wayes lest c. Page 592 We would distinguish between the comforting and the quickening or assisting presence of the Spirit Page 593 The Spirit may be provoked to depart either more directly and immediatly or more mediatly and indirectly ibid. How the Scriptures express the more direct affronts and indignities offered to the Spirit Page 594 The Spirit may be said to be quenched either positively or negatively by commission or omission ibid. Negatively 1. by not yielding to his motions 2. by not welcoming him nor prising his presence 3. by a decay of love respect reverence c. Page 594 Positively 1. when we prostitute his gifts to our carnal ends 2. when we undervalue and entertain base low thoughts of them 3. when we contemne his Authority and obey Sathan and welcom his temptations notwithstanding the contrary motions and warnings of the Spirit 4. so much of illumination and light so much of conviction and conscience as is choaked so far the Spirit is dishonoured and provoked Page 566 How the Spirit is provoked by every reigning sin Page 597 A word of exhortation Page 598 The Saints danger when the Spirit with-draweth Page 599 How we may
world in the three partticulars mentioned Joh. 16.8 9 10 11. And Camero tells us that the word both in Greek and Latine properly signifieth (t) Cujus consilium requiritur in re difficili Cam. loc cit vid Vlpian apud Gerh. loc cit Paracletus inquit Vlp. est qui alicui suo patrocinio succurrit one who 's counsel is askt in any difficult case and the (u) Cam. ubi supra in Math. 19.3 p. 179. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though barbarous yet usuall enough among the Jews after their dispersion and reteined by the Syrian interpreter Joh. 14.26 is by the Targum on Job 16.20 and 33.23 made use of to render the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth signifie one who speaketh distinctly pertinently and comfortably and so the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well translated Comforter or Instructer and accordingly our Saviour having applied this epithet to the holy Spirit fitly subjoyneth Joh. 14.26 he shall teach you all things c. and this Gerhard cannot deny and we may close with his interpretation of the word except in the controverted particular too rashly added by him as being most full and pertinent for clearing what is meant by the word in that place while (x) Geth ubi sup saith he the spirit is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereby is implyed that we receive from him comfort instruction firmnesse and stabilitie government and counsell quickning correction strength defence and preservation You 'll say the same word is applyed to Christ 1. Joh. 2.3 to hold out his intercession for us Ans the subject matter there doth shew that the word holds out Christs pleading and interceeding for us and that he is our advocat but must this ambiguous word signifie the same thing while applyed to the holy Spirit and while the context and parallel places do exclude such a signification Christ is our Advocat with the Father to plead the pardon for sinners which He hath purchased with his own blood and thus saith (y) Beza in loc personam quodammodo deprecatoris sustinet totaÌ„ hoc munus usque adeo uni Christo proprium c. Beza none in heaven or earth yea not the holy Ghost can without grosse impiety be called our Advocat Though upon other respects the Spirit also may be called our Advocat 1. Then Christ is our Advocat in heaven the Spirit our Advocat on earth 2. Christ is our Advocat with the Father to plead for us the Spirit is our Advocat against Sathan and the world to vindicat our name and cause from the calumnies and aspersions of Sathan and his instruments and to defend and protect us against the power and tyranny of old Adam of the lusts of our hearts within and of temptations from without 3. Christ is our Advocat at the throne of Grace the Spirit is our Advocat within us informing directing strengthning perswading and comforting us 4. Christ pleads for an acquittance and discharge to us because as our Cautioner He hath paid the debt the Spirit pleads with us to run to Christ and to lay hold on Him for our Cautioner 5. Christ maketh intercession for us the Spirit helps us to interceed for our selves by stirring up holy affections in us and putting words in our mouth 6. Christ interceeds by His blood it hath a voice and can speak Heb. 12.24 the holy Spirit interceeds by His work whereby he helps and assists us to pray according to the will of God Rom. 8.26 27 He interceeds by our prayers which being His work is therefore called His intercession And thus we do not deny nor in the least diminish the gracious administration of the Spirit according to that voluntary oeconomy He hath undertaken for the Saints We desire to admire with thankfulness this His wonderfull condescension and to say with the (z) Ps 113.5 6. Psalmist while he pondered thesteps of providence Who is like unto the Lord who thus humbleth Himself but it were a poor requittal for such bounty to ascribe to His infinite Majesty any work or dispensation that doth as Prayer and Intercession import imperfection inferiority subjection or dependence though what only importeth power efficiency and influence should be ascribed to Him as the cause and author and must denominat the Saints as the subject in which it is terminat So much for the intercession of the Spirit Now we come to speak to that sweet and excellent point the intercession of our blessed Head for His members on earth You will say is He not equal with the Father and Spirit Pâ—il 2.6 Is it not then below such a glorious Person to humble Himself to plead and make intercession Ans We shall remove this difficulty when we come to show how Christ doth interceed whether as God or as man But that He doth interceed for His people is certain and cannot be denyed by any who acknowledge the Scriptures See Heb. 7.25 Rom. 8.34 1 Joh. 2.1 c. But let us here take notice of the policy of Papists who that they may lay a foundation for the worshipping and invocating of Saints and Angels maintain that we may not improve Christs intercession by making it the object of any petition in our prayers yea some of them do so speak as if indeed they denyed that he did interceed for us albeit they would seem to be tender of His honour whiâ—e they thus plead This form of Prayer saith (a) Barrad Harm Evang. Tom. 4. lib. 5. cap 12. one of them as not agreeing to the excellency of Christ was never heard in the Church Christe Iesu or a pro nobis Christ Jesus pray for us The Catholicks saith (b) Salmâ—r Tom. 15 disp 8. in 1 Tim. 2. pag 476 Vid. Lindan in concl disc pag. 143. another do not pray to Christ to pray for them lest they should seem with the Nestorians to place two persons in Christ the one of the Son of God the other of the Son of Mary Thus they would cloke the matter while they make way for their idolatry and provide a plea for their invocation of Saints as Mediators to interceed for them since they (c) Swarez speaketh more cautiously and modestly then others For saith he Regulariter publicè non oramus Christum ut pro nobis intercedat ad vitandum scandalum ne videamur ad Illum tanquam ad purum hominem oraâ—e Swarez de Virt. Stat. Rel. Tom. 2. lib. 1. de or cap. 10. § 16 18. He doth not deny this kind of Prayer to be of it self lawfull but only because of the bazard of scandal which may be guarded against as he granteth Non est per se intrinsece malum hoc modo ad Christum orare si recta fide intentione fiat id est non dividendo personas sed naturas Swar loc cit Tom. 1. in 3. And for this he citeth Cajet Cordub Canisius may not put up a prayer to
streams of tears yea though of blood should continually drop from thine eyes it should do thee no good O! that ye (d) Luk. 19.42 knew in this your day the things that belong to your peace before they be hid from your eyes this is the acceptable day this is your day of prayer and the day of Gods hearing come then with confidence unto the throne of grace and he will give you an answer of peace Sect. 3. To whom is the Golden Scepter stretched forth whether the unconverted should pray c. IN the description of this solemn performance Ch. 3. It s said to be an offering up of (a) Our desires i. e the desires of us Viators our desires to God all we who are on our journey and travelling towards our eternall home who have so many wants and are exposed to so many tryalls are called to look up to God and present our requests unto him so that it may be called the pilgrims passe scrip and provision this sweet duty doth ly upon all who are yet in the land of the living and it is our priviledge and happinesse that we may thus look up to God for a supply of all our wants that so long as we are on our journey we have such a kind Master and provisor who will not deny us any thing that we shall ask of him But while we say that prayer is the pilgrims talent wherewith he can only trade in time though for time and eternity for this life and that which is to come we do not deny Christs intercession for though our blessed redeemer be entered into the promised land yet his people and servants are sojourning in the wildernesse and as our surety and head he appeareth in heaven for us and though he hath no personall wants which he can present to the Father yet the head in Glory pitieth and compassionateth his suffering members and thus being touched with the feeling of their wants and infirmities he pleadeth their cause and maketh continuall intercession for them We will not now add any thing to what hath been said (b) Where having fallen upon that sweet subject we would not make an interruption untill we had spoken what we conceived necessary for opening up of that question albeit according to the rules of method much of that matter did belong to this place Sect. 1. having spoken of that subject there at so great length only with Petrus e Tarantasius we may (c) Christus secundum quod Deus orare non potuit quia aequalis est patri secundum quod homo consideratur dupliciter 1. ut comprehensor sic ei 0182 0 competit orare pro aliis non prose quia non indigebat 2. ut Viator sic competebat ei orare pro aliis et prose omnis namque oratio est pro indigentiâ quâdam supplendâ Haeâ— Petrus de Tarantasia apud Dionys Cartbus in 3. sent dist 17. quaest 2. here observe that while Christ was a Viator and till he finished his course on earth and entered into his glory he prayed not only for others but also for himself but now while he is a comprehensor and doth sit at the right hand of God cloathed with honor and majestie and is put in possession of so much felicity as the humane nature is capable of and thus standing in need of nothing for himself he can no more pray for himself but only for his ransomed ones who in this their pilgrimage are labouring under so much weaknesse and infirmities and who are lying under so many burdens and wants But to speak of us mortalls who are travelling to eternity and have this price put in our hands and this help for our journey there be here two sorts of persons as in the former Sections upon whom this duty doth ly 1. The godly 2. The wicked As for the first it will not be denyed that Gods children have an (d) Eph 2.18 Heb. 4.16 Philip. 4.6 Jam. 5.16 Isa 45.19 Mat. 7.7 Ioh. 14.13 accesse to their Father purchased to them by the blood of Christ that they may come boldly unto the Throne of grace that they may obtain mercy and find grace to help in time of need that in every thing they should let their requests be made known unto God that the effectuall fervent prayer of a righteous man availeth much that the seed of Jacob do never seek his face in vain if such knock he will open if they seek they shall find and whatsoever they shall ask it shall be given them And there needs be no more question concerning the wicked Object Answer were it not that Antinomians Object If such would draw nigh to God in prayer or any other Ordinance they would the more provoke him to wrath their prayer being an abomination unto him Prov. 28.9 And what could such chaffe expect but that they should be burnt up when they approach to him who is a consuming fire Heb. 12.29 Ans It s a sad thing to consider how far Sathan transforming himself into an Angel of light hath prevailed with some eminent Professors who laying a great claime to holinesse and Gospel-liberty under that vizard have opened a door to all loosenesse and profanity thus these grand preachers of free grace I mean Antinomian seducers as they cast off themselves all (e) See Edwards Gangrana in the catologue of â—rrors part 1. pag. mihi 21.26 27 error 66 132 137 Pagits heresiography from 109. Al. Rosse his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 12. quaest 4.1 cords and bonds calling it a legall course to subject themselves to the holy Law of God or to look on it as a rule obliging them to conform their actions unto it so they would exempt the wicked from their duty telling such that nothing can or ought to be done by them for fitting and preparing them to beleeve and embrace Christ And thus they have made all the world at once Out laws and happy must the world now at length become when there is no such thing in it as sin Which will of necessity flow from these principles for where there is no Law obliging the sons of men to conformity and obedience there can be no sin sin being nothing else but the transgression of the law 1 Ioh. 3.4 But they tell us that now under the Gospel there is no such thing as a Law obliging any man to obey it yea some have come that length of impudence as to (f) Eph. Pagit loc cit pag. 106 107. Al. Rosse loc cit affirm that Christians are not only free from the mandatory power of the Law but that it is blasphemous in Divinity and monstrous in Nature to make the Law a rule of life Thus one of them in the Pulpit cryed Away with the Law which cuts off a mans legs and then bids him walk And thus not only the godly but also the wicked are become (g) According to their assertion that neither good works
doubt concerning the state of those to whom they pray whether they be in hell or heaven thus their Rabbies (Å¿) Cajet tract de indulg Canus lib. 5. cap. 5. Joan. Pic. Mirand apolog quaest 7. Bell. loc cit § respondeo sanctorum Cajetan Canus Mirandula c. have confessed that the Pope may erre in the canonization of Saints and Bellarmine himself grants that the histories of some of their canonized Saints are apocryphal and uncertain yea saith (t) Tanta est fides adhibenda ecclesâ—â— in damnatione alicujus quanta est adhibenda in canonizatione sanctorum sed dicit Thom. ult art quodl 9. quod sanctos canonizatos ab ecclesiá non tenemur de necessitate sidel credere esse in gloria fundamentum Thomae est quia in his tantum tenemur de necessitate salutis ecclesia credere quae ad substantiam fidei pertinent Mirand loc cit sub finem quaest fol. mihi 55. vid. etiam fol. 51. Mirandula we should as well believe the Church when it passeth a sentence of condemnation as in its canonization of Saints But we are not as Thomas saith to believe that these are in glory which the Church hath canonized for Saints and shall we pray to these who are in hell and dare not pray for themselves yea we may upon good grounds question if ever there were such men and women in the world as some of their deified Saints such as St. Christopher St. George St. Catharin c. 4. They must also waver and haesitate to whom of the Saints rather then to others they should have their recourse they have made unto themselves so many Patrons and Advecats that they know not whom to employ and therefore (u) Ribadineira in vita Borg. Franciscus Borgia did appoint that that controversie should every moneth be determined by lot which custome is punctually observed by the Jesuits who as (x) Lorin in 1 Act. Lorinus testifieth from moneth to moneth by lot make choice of new gods and patrons and others throw the dyce and make it decide the question 5. They must doubt whether 1. their patron they have chosen doth hear and take notice of them whether 2. he be otherwise employed in dispatching businesse for those who have prevented them and have more moyen with him whether 3. he hath gotten a commission to be their guardian and if he will intrude himself on that office without a call from his master c. Arg. 5 5. That perfect pattern of prayer which Christ did teach his Disciples and hath left on (y) Mat. 6.9 Luk. 11.2 record for our copy doth shew us to whom we should direct our prayers viz. only to our heavenly Father and to whom we must ascribe the Kingdom Power and Glory The meanest man and the greatest Angel saith (z) Quod colit uminus Angelus id colendum ab homine ultimo Tertul. advers Marcion lib. 4. Tertullian have one and the same object of worship Our King stands not in need of a deputy all his subjects may make an immediat addresse to him in Christ Bellarmine answereth 1. That according to this pattern we must neither invocat the Son nor holy Ghost but only the Father Repl. By what reason can Bellarmine prove that the Father there is taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 personally for the first person of the Trinity and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentially as it is common to all the persons in the Trinity 2. Supposing that it were there taken personally yet his inference is naught and doth not beseem the learning of so great a Doctor but I should rather think that he goeth against his own light while he argueth against the rule acknowledged by (a) De Christo lib. 1. cap. 17. c. himself and all orthodox Divines in their disputs against the Arrians viz. that when one of the persons of the blessed Trinity is named in reference to the creatures yea though there were an exclusive particle added yet the other two must not be excluded 2. He Ans that Christ there did not teach his Disciples to whom but for what they should pray Reply 1. Then that Pattern must not be perfect 2. Why did Christ suppresse that which was most materiall for there is greater hazard in mistaking the one way then the other But he answereth that the Disciples did well know that God yea and only God should be invocated as the first author of all good Reply But why doth he add that limitation it is contrary to his own confession for before that time the Saints were not at all invocated because saith (b) Quod illi adhuc inferni carceribus clausi detinerentur Bell ord dis de beat canoniz he they were then kept in a prison of hell viz. in limbo patrum and therefore neither did the Disciples desire nor Christ prescribe a directory for worshipping of any creature and therefore Saint-invocation must be a popish anti-scripturall invention Before the time of the (c) Anno 1550. See â—poâ—sw hist Ch. Sect pag. 91. Reformation there was a great debate in the University of St. Andrewes whether the Pater noster should be said to the saints and after much disput a simple fellow was judged to give a wiser decision of the question then all the Doctors with their distinctions O! said he to the Sub-prior Sir To whom should the Pater noster be said but to God only give the saints aves and creeds enew in the devils name so he after his rude way of speech for that may suffice them But (d) Bell. loc cit cap. 10. § 6. ibid. Bellarmine condemneth those learned Fathers and all others who say the Pater noster to any creature as simple and stupid yet it may be questioned whether the Popish cause doth ow more to him for disallowing that vile prostitution of the name of God his kingdom power and works to the creature or to them who are loath to disclaim that pattern of prayer which our blessed Lord hath left on record for our use till he come again Arg 6 6. Why should we stay to multiplie arguments while we have to do with those who professe the name of Christ It s long since he told the devil and all his emissaries that we should worship the Lord our God and Only serve him Mat. 4. v. 10. This stopt the devils mouth v. 11. but yet his factors will not be silent but will tell you of a dulia and latria which in scripture do signifie one and the same thing and looking to the Etymon and common use of the worâ—â— their Dulia which they give to Saints doth import more servitude reverence and subjection then their Latria which they allow to God and therefore (e) Bell. loc cit cap. 12. Bellarmine had reason to confesse this their appropriation of these termes to be apocryphall and to have been excogitated in their Scholes which have been a very nursery and seminary
of superstition and idolatry to be a cloak to cover their apostasie yea in the preface to that disput he grants that Saint-invocation is eximium adorationis genus And (f) Azor instit moral tom 1. lib. 9. cap. 10. Azorius saith that the Saints are to be worshiped Divinô cultu honore qui est relligionis actus And did ever any pagan go a greater length What can be given more to God then they allow to the poor creature for what use then serveth their distinction of Dulia and Latria Arg. 7 7. While Papists look on these Scriptures Lev. 17.7 Deut. 32.17 Ps 106.37 1 Cor. 10.20 How should they tremble be amazed and confounded at their creature-worship and invocation We do not read in all the Scriptures that the Israelits at any time professedly and purposely did worship the devil yea there were but a few of the Gentiles and these most rude and barbarous so far demented O! but faith the Lord in the places cited both of the Jewes and of all the Gentiles the most sober and intelligent who did worship and other but God they worshiped and sacrificed to devils If thou make an idol of the creature whatever that creature be in it self though very good and excellent yet it becometh a devil unto thee though the Jewes and Gentils might have made use of the same plea which Papists run to we have seen how Pagans take them to that same city of refuge and that the idolatrous Israelits did cover themselves with the same mantle we need not question while they worshiped the host of Heaven and sacrificed to the Queen of Heaven yet they did not forget the King of Heaven Thus after they had chosen new Gods and Aaron had said of the golden calf These be thy Gods O Israel yet he immediatly subjoyneth to morrow is a feast to the Lord Exod. 32.5 though Jeroboam said of the calves he had made Behold thy Gods O Israel 1 King 12.28 yet he still acknowledged the true and great God therefore he desired the man of God to pray to God for him Ch. 13.6 and sent to Ahijah the Prophet of the true God Ch. 14.2 But why do 〈◊〉 insist on particulars we have the maner of worship of all Idolaters whether Pagans or Israelites set down 2 King 17.33.41 c. They fear the Lord and serve their own gods they would give to the great God the first place and mainly fear and reverence him though they would allow to their inferiour gods and patrons some inferiour piece of service and worship But both they and Papists are in a grosse mistake while they estimate prayer to be an inferiour part of worship yea it is such an eminent part of it that sometimes to shew its excellency it s put for the whole worship of God as Gen. 4.26 Ps 79.6 Jer. 10.25 Isa 64.7 and thus also the place of Gods worship is called the house of prayer Isa 56.7 Mat. 21.13 Yea (g) Thom. 22. quaest 83. art 3. conclus art manifestum est quod est prepriae religionis actus Thomas granteth that its most certain that prayer is a religious act and all the (h) Vid. Thom. ibid. quast 81. art 1 2 3. School-men confesse that Religion hath God only for its object to which it must be directed And I would ask of Papists 1. where they do read any description of prayer in any Divine till these last and idolatrous dayes in which there is mention of any other object of invocation but God alone And 2. I would know what are these affections which they exercise and pour out in their prayers to God which they do not imploy yea as to the measure and degree in their prayers to the Saints Nay we shall hear how they do more reverence and religiously worship the creatures then the infinit Creator And (i) Est eximium adorationis genuâ— Bell. ord disp de â—eat Canoniz vid. Azor. inâ—â—â—t moral tom 1. lib 9. cap. 10. Bellarmine notwithstanding of all the fig-leaves he gathereth to cover the nakedness of the whorish Church yet is forced to confess in the very Porch to the dispute that Saint-invocation is a notable and eminent kind of worship And must it not then be as evident as the Sun to shine that Papists are egregious idolaters And then 7. Prayer according to the Scripture phrase Mat. 1.11 Ps 141.2 Rev. 8.3 4. by Divines Arg. 7 aâ—â—â— and modern is called a Sacrifice and the Apostle giveth it a distinguishing epithet for discriminating it from the Levitical Oblation while he calls it a spiritual sacrifice 1 Pet. 2.5 And so it must be more noble and excellent then these outward and material offerings It is not saith (k) Sacrificium verum non est quod ex arcâ sed quod ex corde profertur nec quod manu sed quod mente libatur Lactant. de opif. Dei cap. 2. one a true sacrifice which is brought from the coffer or herd but which proceedeth from the heart not that which is offered by the hand but by the mind and soul But it was alwayes unlawful to offer sacrifice unto any but to the true and living God and therefore it must be unlawful to pray to any but to him And (l) Thom. 22. quaest 83. art 3 orando tradit homo mentem suam De quam ei per reverentiam subjicit quodamodo praesentat And yet he makes it the subject of the following article to shew that we should pray to the Saints Thomas well proveth that it must be so because in prayer we offer up our heart and soul and professe our reverence and subjection to him to whom we pray But it were vile idolatry to offer up our heart and to professe the subjection of our souls to any creature and therefore it must be a strange abomination to pray to any creature Arg 8 8. O! that blind Papists would remember that we have an advocate with the Father who stands not in need of deputies under him or of agents to put him in mind of his clients plea 1 Joh. 2.1 Heb. 7.25 He cannot be so diverted or taken up with the multitude of clients and causes as to forget or slight thee he will not send thee to another he cannot he will not reject any who come unto him he hath such bowels towards his supplicants and is so touched with the feeling of their infirmities that they need not fear their cause shall miscarry in his hands Joh. 6.37 Heb. 4.15 O! let us then hearken to the exhortation ver 16. Let us in him come boldly to the throne of grace And wo to those deluded creatures who run to other advocates and patrons is he not as ready to undertake for thee as when he invited (m) Mat. 11 28. all those who were heavy loaden and weary to come unto him Can he weary of employment who is the same yesterday to day and for ever Heb. 13.8 and who ever
unacceptable to the reader who desireth to know something of the grounds and judgment of the learned concerning this intricat question we shall now only 1. point out some scriptures from which some judicious divines have and not without probability might collect that if not the whole body of the Jewish church yet some who were more eminent for knowledge and holinesse did pray in Christ's name 2. we will propound a distinction and 3. obviat an objection As for the first these and such like expressions seem to intimat that the ancient people of God did tender up their supplications in the name of the Mediator as 1 while they ask of God for his names sake Psa 25.11 Psa 79.9 if we look on Exod. 23.21 where Gods name is said to be in the angel which did conduct the Israelites which angel was the (n) Mal. 3.1 messenger of the covenant the promised Messiah may we not conceive that while they desired to be heard for the name of God they askt for his sake in whom Gods name saith (o) Diodat on Exod. 23.21 Diodati is said to be because he is of one essence and glory with the Father 2. while they desire an answer to their prayers for his mercies sake as Psa 6 4. Psa 109.26 might they not look to the Messiah in whom the bowels of mercy are opened to sinners 3. while they plead Gods faithfullnesse and truth as Psa 40.11 Psa 143.1 did they not plead in his name in whom all the promises are yea and amen 4 While they ask for Davids (p) And albeit they might mention the promites made to David and the kindness shewed to him yea and mention his obedience and sincerity as that which the Lord might be pleased graciously to remuneratin them they being in some sense his children and he their Father and governor and so might look to the promise Exod. 20.6 yet they could not ask for his sake as the meritorious cause the type must not thus rob the truth of his honour sake as Psa 132.10 did they not rely on him of whom David was a type would they run to the shadow and neglect the substance especially since the Messiah once and again is called David as Isa 37.35 Ier. 30.9 Eze. 34.23 24. the truth going under the name of the type why may we not think that they rather lookt after the typified David then him who only was the type and figure 5. while they prayed the Lord to hear for his own sake thus the Lord promiseth and they accordingly might have prayed him to defend Jerusalem 2 King 19.34 where by way of explication is added and for my servant Davids sake viz. for him whom David did typifie thus also we have that same phrase expounded 2 King 20.6 Isa 37.35 and may not he be said to be the Fathers own Who is the brightnesse of his glory and the express image of his person Heb. 1.3.6 Hezekiah hath his recourse to him as his cautioner and undertaker and David runs to him as his Surety Isa 38.14 Psa 119.122 But you will say what ever truth may be in such a commentary upon these places yet none of them do expressly and convincingly hold out the point Ans 1. It cannot be imagined that the Jewes who did see Christ afar off and whose light in comparison of ours was but darknesse should speak so distinctly and expressly of Christ as we who live in the dayes of the Gospel 2. As of sermons so of prayers for the most part we have only some brief notes set down in the Scriptures and therefore we may not conclude what was not spoken from what is not written so that if we would know how the ancient people of God did tender up their worship to him whether in the name of a Mediator or not it seemeth a surer and better way to survey all the Scriptures of the old Testament which speak of his person and offices then to confine our inquiry to these few and brief parcells of prayers recorded there But since so much weight is laid upon an expresse text let us look on Dan. 9 17. Where the Prophet prayeth thus O! our God hear the prayer of thy servant and his supplications and cause thy face to shine upon thy Sanctuary that is desolat for the Lords sake After which manner and in the same words we Christians to this day use to pray while we expresse our dependence upon the merit and intercession of our blessed Saviour and why should we conceive that Daniel using the same words did not express the same thing Albeit there be 1. thus so many several expressions in the prayers of the ancient people which may have relation to Christ yea 2. though there be so many clear predictions of his Incarnation Passion c. And 3. although some eminent Beleevers might expresly offer up their prayers in his name yet for ordinary and as to the body of Beleevers we need not speak of the rude and carnall multitude who rested on their outward oblations and lookt no further then sense could reach We think with (q) English Divines on Joh. 16.24 Tolet Cajetan ibid Calvin Mayer Diodati c. judicous Divines that they did not use to express the name of Christ of the Messiah or of the Mediator in their prayers albeit relying on his merit and satisfaction they expected to be heard and thus they did not ask formally and expresly in his name but virtually and really and therefore our Lord in that perfect pattern of prayer which he taught his Disciples though between as it were the Levitical and Gospel way of worship yet did not enjoyn them to ask expresly in his name And that place Joh. 16.24 which may be objected against their praying in the name of Christ doth only serve to clear this distinction for it may be supposed that Christ there doth not simply deny that his Apostles had askt any thing in his name could these who knew him to be the Saviour of of the world draw near to God in any part of worship not relying on him but he denieth that directly expresly and by name they had askt any thing for his sake although after the former maner of worship they had askt in his name viz. virtually implicitly under types and shadows Hence (r) Cajet loc cit Cajetan calleth that maner of invocation viz. expresly in his name which he prescribed to his disciples a little before his death and to all the true Israelits to the end of the world notum orandi modum But though the main scope of that place be to hold out these two different wayes of asking in his name the one formerly followed the other now prescribed yet it may rationally be thought that our Lord there doth also upbraid them for living too much by sense and that being too much taken up with his bodily presence they had too much neglected the spirituall improvment of his Mediatory office Albeit
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
given to him and the holy Spirit proceeding from the Father and Son carrieth on the work of salvation in all them whom the Father hath elected unto life and for whom the Son hath laid down his life thus in time effectuating what the Father from eternity had decreed and applying the medicine the Son hath purchased and prepared for us 2. While it s ask't what the Spirit worketh by virtue of this economy Ans When thou comest home to thy fathers house and seest his face either thy curiosity shall be silenced or satisfied but now if thou only askest what we may rather ask what not Are not all the gracious actings of the Spirit and the whole work of sanctification first and last the sweet fruit of this economy covenant and transaction and without which our case had been as bad and desperate as the devils and now the Spirit by virtue of that covenant not only works but creates grace in subjecto inhabili where there was no inclination fitness or preparation till he began to work and not only actuatch grace where he hath wrought it and concurreth with it but also supplieth the defect of the cause and principle it self which still remaineth incompleat till he perfect it in glory which is another kind of providence nor what is afforded to natural agents And holiness sanctification and illumination being the third great work of God which by virtue of that voluntary transaction remained to be wrought towards the sons of men that did lie upon the third person of the blessed Trinity and thus by this eternal covenant holiness was fitly appropriated to the holy Spirit And thus we may see that there is not a full enumeration in the three-membred distinction of mission so often ininculcated in the Schools 1. per imperium or by command which supposeth the subjection of him who is sent 2. per consilium or by counsel and advice which supposeth weakness and ignorance in him who is sent 3. per originem or by natural descent as trees send forth their branches and this say they kind of mission only hath place among the persons of the Trinity but we may doubt if any where in the Scriptures the word mission or sending is put to signifie the natural procession of any of the persons of the Trinity but however from what hath been said it may appear that this three-footed distinction doth halt and wanteth one of its legs ye◠and that member which is most usefull and necessary and which as we conceive only hath place in the Scriptures viz. by mutual consent agreement and covenant and none can question that this sort of mission may have place among equals Before we come to the application Concl. 10 let us add this tenth Concl. We are not so limited to conceive of the divine nature under one or more personal properties and distinct subsistences that in prayer or any other point of worship we may not draw nigh to him as the alone Jehovah and true God we are not so obliged to conceive of the divine nature relatively and as subsisting in the Father Son and Spirit as that we may not apprehend him absolutely as God abstracting as it were from the different subsistences of the God-head though not excluding them And thus the Jewish Church used to worship him and for ordinary made their adress to him as that one true and living God laying hold rather on his essential and glorious attributes then on his personal properties or relations But (u) A word of warning and caution 1. It were to be wished now under so full a discovery of this mysterious unity and Trinity that in beholding the infinite nature of the one Jehovah and true God we might adore the glorious Trinity of persons yet not suffering our thoughts so to expatiat and be scattered in musing on three as distinct objects of worship but still fixing our eye upon the unity of the divine nature and God-head which is the formal object of worship and which is not multiplied nor divided in the several persons for as (x) Vna est enim Patris Filii Spiritus sancti essentia quam Graci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant in quâ non est aliud Pater aliud Filius aliud Spiritus sanctus quamvis personaliter fit alius Pater alius Filius alius Spiritus sanctus Aug. tom 3. de fid ad Pet diac cap. 1. fol 48. Austin saith albeit in the Trinity there be alius alius yet not aliud though there be a distinction of persons yet not of natures nor a distinct object of worship but the same God-head is in all the persons and therefore whether one or mo or none of the persons be named the object of worship is the same and we should in the unity of nature (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autor expos apud Forhes loo cit cap. 33. behold the admirable Trinity of persons and in that Trinity the glorious unity of nature without division or confusion multiplication or alteration But 2. Albeit we may name any one of the persons particularly as being the true God and a fit object of worship yet we must not imagine any special respect and honour thereby to be given to him as if the other two were less worshiped in that act of worship and therefore albeit the Saints do frequently make their adress to the Father yet 1. they do not exclude the Son and holy Ghost nor 2. imagine that the Son and holy Spirit hath not an equal hand with the Father in all their mercies and thus 3. they do not come to the Father as another and greater God to whom more honour and reverence were due then to the Son and Spirit and 4. they do not apprehend that thereby the Father is engaged more to help them then the other two which are not named 3. As we should not stumble at the Arrian and Socinian cavils against the mystery of the Trinity which is an object of faith so far beyond the reach of our dark-sighted reason and apprehension and is such a depth as our shallow understanding and short measure is not able to sound So on the other hand we would beware least our belief of the Trinity make us encline towards the pagan conceit of plurality of Gods that it tend not nor lead that way as too freqently it doth in the rude and stupid multitude contrarily to the dictates of (z) Vide Scot in 1. sent dist 2. quaest 3. reason it self which hath convinced many Pagans of the impossibility of mo Gods then one which necessary point is so clearly held forth in the Scriptures of truth that he who runs may read Deut. 6.4 Mark 12.32 1 Cor. 8.4.6 c. But hoping that sober Christians will abominat these and such like gross conceptions of God that which we would mainly here take notice of and improve is that gracious economy of the glorious persons of the ever blessed Trinity