individuall man or woman are elect or reprobat but also in the generall as to the present and following generation whatever may be said of times past whose wickednesse and impiety is notour and known for who can bind up Gods hand that he may not shew mercy to all the world and shall we alledge an unknown decree purpose and intention which though it were known must not be acknowledged for a rule and law for a ground and plea why we should forsake the known commandment to pray for all men And that we might pray for cast-awayes though their reprobation and why not also though Christs purpose and intention not to shed his blood for them were known hath been shown Concl. 4. 3. It is not faith in the Object but in the Subject not in him for whom but in him who doth pray that is required in the i Jam. 5.15 prayer of faith and that it may be offered up in Christs name as shall appear Part 2. Ch. 2. From this generall we may draw several particulars the most matterial shall be named in the following Conclusions Concl. 6. Concl. 6.1.2.3.4.5.6 We should pray for our enemies 1. David did so Psa 35.13 and Stephen Act. 7.60 Yea and our blessed Lord Jesus Luk. 23.34 And 2. commands us to do so Mat. 5.44 And 3. maketh the conscientious performance thereof an evidence of our son-ship And 4. of our conformity with our Father which is in heaven v. 45. And 5. of discrimination between us and Publicans v. 46.6 This is the best mean to reclaime enemies and to make them friends with God and with us and that is the most noble k Quo quisque est major magis est placabilis irae Ovid. 3. trist 5.7 victory over enemies in which the true Christian will more rejoyce and triumph though one were only thus gained then in the destruction of a multitude However 7. thus he doth his duty and shall be no loser his prayer shall not be as l 2 Sam. 14.14 water spilt on the ground but shall return with a message of peace to himself Psa 35.13 And 8. in so doing he heapeth coals of fire though he intend not their hurt upon the head of incorrigible enemies Rom. 12.20 And 9. it is no small evidence of sincerity and may be a ground of comfort to thee O Saint if while enemies are injuring and persecuting thee thou canst with the Prophet say O Lord remember that I stood before thee to speak good for them and to turn away thy wrath while they were digging a pit for my soul Jer. 18.20 And as this is a notable mean of our peace with God and with our own consciences So it is 10. an evidence and a sure ground of confidence that our prayers for our selves are heard 10. and our iniquities pardoned Mat. 6.14 Mark 11.25 and 11. 11. thereby also we prevail against and most valiantly m Bis vin ciâ— qui se vincit Publian apud Reusn clas 1. Sym. 50. triumph over that devil of malice and revenge which maketh the Lord himself become our enemy and to back the lashes of men with a stroak from heaven because we tak upon us to sit on his Throne who hath said vengeance is mine I will repay Deut. 35.35 Heb. 10.30 Rom. 12.19 O! Then pray for your enemies and ye shall have God to be your friend and shall thus obey that evangelicall command give place to Wrath Rom. 12 19. Psa 37.8 Prov. 20.3 O! blesse them that persecut you Rom. 12.14 and thus thou mayest get a blessing both to thy self and them But ah although this duty doth make us resemble God who is kind unto the unthankfull and to the evil Luk 6.35 albeit it hath so much of heaven in it so much humility self denyall and tendernesse though it be such a notable mean of our comfort peace and acceptance with God and may prove a mean of so much good to others yet how few make conscience thereof and are carefull to perform it but if thou goest mourning all the day long for want of comfort enlargement of affections divine manifestations and acceptance in thy addresses to God enquire after the cause and perhaps thou wilt find that if thou wert compassionat towards thy enemies God would be more kind to thee and manifest himself more familiarly the Lord deals with many as if he were an enemy because they live in malice and at enmity with their brethren and their prayers meet not with that n Qui tollit litem fas huic est fausta precari Reusn class 3. Symb. 16. acceptance they desire because they do not cordially desire the good of others God seemeth to slight their (o) Qui litem aufert execrationem in benedictionem mutat symb Henrici 3. Nigri prayers that they may learn no more to hate or slight their brethren in their prayers Mat. 6.15 Mar. 11.26 Concl. 7. Albeit we should thus pray for all men though strangers yea though enemies and persecuters yet there are speciall bonds and tyes lying upon us to pray for those to whom we have speciall relations and the mo and greater and the more neer and engaging the relation is our obligation to the performance of this duty is the greater we may not speak to particulars these being so many this duty so clear and uncontroverted Scripture-instances so obvious and the advantage both to our selves and them so certain and great And 1. in the generall who is so ignorant as not to know that it is his duty to pray for the Church of Christ and that his Kingdom may come that the borders thereof may be enlarged that the heathen may be given to him for an inheritance and the uttermost ends of the earth for a possession Mat. 6.10 Psa 2.8 that the whole earth may be filed with the knowledge of God Isa 11.8 that the Gospel may have a free and effectuall passage 2 Thes 3.2 that all Israel might be saved that Sem may be perswaded to dwell in the tents of Japhet Rom. 11.26 Gen. 9.27 that the fulnesse of the Gentiles were brought in and that those who yet sit in darknesse and in the shadow of death may be enlightned Rom. 11.25 Luk. 1.79 that God in his good pleasure would do good to Zion and build up the walls of Jerusalem that peace may be within Her walls and prosperity within her Palaces and that God would redeem Israel out of all his troubles Psa 51.18 Psa 122.7 Psa 25.22 2. Who knoweth not that we should pray for Kings and Rulers that God would blesse them and make them a blessing to his people that he would instruct our Magistrats and teach our Senators wisdom that judgment may run down as a river and righteousnesse as a mighty stream that thus they may prove nursing Fathers both to the Church and Kingdom being an encouragment to them that do well and a terror to such and only to such
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
that one can act and do what the other two doth not for they have one nature and so the same presence they have one power and so the same work and therefore that work and symbole whether sensible or spirituall whereby one of the persons of the Trinity doth in some particular manner appear and manifest himself must be the effect and product of all the three albeit for this end and purpose that it may in some speciall maner and upon some particular account represent and have a peculiar relation unto some one of those blessed persons and not to the other two Neither 2. must we imagine that what is said or done in a (s) As that in the objection Zech. 3. vision or by sensible (t) As that God did speak walk c. symbols and representations is personally and really acted by those glorious persons but thereby is held forth 1. that naturall order and distinction of the persons of the Trinity an order in subsisting and working but no inequality or subjection of one person to another sed ut personarum saith (u) Syntag. part 1. Disp 22. Sect. 11. Tilen sic actionum personalium ordo ac distinctio hoc pacto de signatur 2. Thereby is signified that (x) Neque per missionem spiritus imperium aliquod servile vel ipsius personae nullis locorum spatiis circumscriptae motus localis sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duntaxat extraordinaria effecta aut peculiare aliquod presentiae ipsius symbolum intelligendum est Tilen ibid. Sect. 10. aliud est jus naturae aliud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vo untaria disp 21.2 Sect. 27. Sed quae subiicit deobedientia honore Patri à Christo exhibito intelligenda sunt de natura humana quamvis fatendum sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhac dispensatione gloriam suam ad tempus occultasse nunquam tamen abdicasse vel alteri dedisse x of which appropriation we purpose to speak at some greater length part 3. Chap 1. appropriation of attributes and works which is founded upon that naturall order and doth flow from the voluntary economy and dispensation in their way of acting and conveighing the good things in the Gospel-offer to the sons of men And thus 3. What is said of Christ his appearing and being present by some sensible symbole or of his intercession represented to the prophets in some vision doth not import that for that time he did personally appear and did then interceed for his people but that according to that eternall transaction and covenant amongst the persons of the Trinity he was in time to take on him our nature and in it really to act what then was represented and thus even then he was the Angel of the Covenant by vertue of that eternal transaction and accordingly his dispensations did from time to time answer and in some manner represent that paction and agreement and adumbrat what in due time he would personally do and suffer for the Elect as his appearing conducting and comforting the ancient people by some sensible signes of his presence untill the (y) Gal. 4.4 fulness of time came and then he appeared in our nature personally united to the divine and in it did really perform what had been formerly only shaddowed forth and typified then he did execute the office of a Priest in all it's parts offering up himself in a sacrifice on earth and then ascending into heaven there to appear and interceed for us for ever And thus we grant that Christ did typically and symbolically interceed and appear under the Old Testament though not properly and personally So much for discovering the first rock As for the second the judicious (z) Thom. Goodwin tr of faith from Christs Intercession Mr. Goodwin seemeth to ascribe too much to Christs intercession as it is contra distinguished from his sacrifice we will only offer these few particulars from that elaborat Treatise of the triumph of faith from Christs intercession 1. This was saith he so necessary a part of his priesthood that without it he had not been a compleat Priest for he had then left his Office imperfect and had done it but by halfes seing the other part of it the work of intercession lay still upon him to be acted in heaven sect 5. chap. 2. pag. (a) Edit Lond. an 1661. mihi 72. 2. Yea this part of his priesthood is of the two the more eminent yea the top the height of his priesthood ibid. pag. 79. 3. Yea all his priesthood would have been in-effectual if he had not acted the part of a Priest in heavenby intercession for by his death he did but begin the execution of his Office in heaven he ends it and if he had not fulfilled his Office in both the work of our salvation had not been fully perfected it was therefore as necessary as oblation it self ibid. pag. 81. 4. Yea so prevalent of it self it is that we might build upon it alone even as much as upon his death ibid. chap. 5. pag. 100. 5. The whole application of his redemption both in justifying and saving us first and last hath a special dependance upon this his intercession this all Divines do attribute unto it calling his death medium impetrationis that is the means of procurement and obtaining it for us But his intercession medium applicationis the means of applying all to us Christ purchaseth salvation to us by the one but possesseth us of it by the other the end of his death is adeptio juris purchasing a right unto salvation but of intercession procuratio ipsius salutis the very saving us actually and putting us in possession of heaven ibid. chap. 3. pag. 85. and chap. 4. pag. 93. 6. Although his being a Surety holds true of all parts of his office yet it doth in a more special way refer unto his intercession ibid. pag. 96. There be some other expressions to the same purpose here and there intermixed all alongst that Treatise but these are the most material on which he most insisteth We do not condemn but most heartily comply with this great Divine in his design which was to demonstrat the prevalency of Christs intercession and to hold that out as a sweet cordial to believers in all their fainting fits and a soveraign Catholicon to which they may recur for removing and preventing every distemper they are subject to O! for a heart to prize and a tongue to expresse that mystery of love care and tenderness of our glorified Redeemer towards his poor servants wrestling with many tryals and difficulties in this their pugrimage O! what bowels of sympathy and compassion are discovered by his continual intercession for us and all the texts cited by this Author and the several reasons drawn from thence do only prove 1. That Christ doth truly and properly interceed for us that his intercession is distinct from his oblation and sacrifice 2. That his intercession must prevail that
Apud Swar in 2.2 tract 4. lib. 1. de or cop 11. Sect. 9. Alensis will have them not only to pray for what they want but also for what they have that their happiness may be continued with them And the common opinion amongst them though it be not so gross yet it hath a most fabulous foundation viz. that the (k) Vid. Swar loc cit Sect. 11. Saints in glory as to the measure degree and increase of their happiness are yet as it were on the way and are subject to some mutation and thus are capable of a farther measure of happiness which they do pray for and for all the means whereby this their accidental happiness as they call it may be promoved We will not digress to confute that conceit and to shew that after (l) Heb. 9.27 Eccles 11.3 1 Cor. 9.24.25 1 Tim 4.7 8. Rom. 2 6. c. Joh. 9.4 death we are judged and stated into an unalterable condition that the tree must ly as and where it falleth that this day of our life is the time we have to run the race to fight the good fight and that with our dayes we must finish our course that we must be judged according to the deeds done in the body after the night of death cometh no man can work any more the long day of eternity is for wearing and not for purchasing the crown or any pearl to be added to it And why should I prove what the Lord by a voice from heaven hath attested that these who die in the Lord are blessed and that their works done on earth do follow them but in heaven they rest from their labours Rev. 13.14 I did think that heaven was our home and (m) Heb. 4.9 10. resting place and if after the Saints be come thither they be yet in viâ I would ask when they shall come to their journeys end For I see no reason why unto all eternity they may not alwaies be panting after and endeavouring for some new addition to their happiness according to their principles who plead for this accidental felicity to which they ascribe so great a latitude for if after the crown is put on their head it be lyable to so many changes I know not when it wall be so fixed that it will suffer no new alteration and addition If the particular (n) Quod enim in die judicii futurum est omnibus hoc in singulis die mortis impletur Hieronym in Joel cap. 2. judgment after death doth not state us into an unchangable condition why should the generall Judgment do it 2. As for Alensis his (o) Yet Medina his conceit is more grosse who affirmeth that neither Gods Word nor works can be a ground of confidence Deus potestatem suam non alligavit Scripturis promissis quae in Scriptura continentur Jo. Med. cod de orat quaest 6. But of this more part 2. and part 4. where we shall hear Mendoza though a Papist blush at such abominable doctrine conjecture it doth suppose that the Saints shall never be secure of their happiness which they enjoy and that we shall be still under the Ordinances and that we must use the means after we have attained the end that the state of glory is alterable and the sentence of the great Judge revocable 3. As to Thomas his opinion it is more probable but the souls in glory being so fully satisfied with the beatifieal vision and fruition of God they can have no anxiety fear unquietness or dissatisfaction with their present condition and though their bodies be in the dust and they may be said to long for the consummation of their happiness in the rising again of their bodies and their partaking according to their capacity of the Crown of felicity yet since they are sure that the day of Coronation when both soul and body being united shall be filled with glory is approaching it may be questioned whether or not they pour out these longings and desires prayer-wayes to God For they being now above Ordinances and faith being changed into vision and hope into fruition it seemeth most agreeable to that state that prayers also should be changed into continual praises As for that place Rev. 6.9 10. which is mainly urged for their praying for the consummation of their happiness albeit the prayer there mentioned is intended against their persecutors and only in the return made ver 11. there is a word which may aime at the Resurrection which though it be there promised by God yet it was not askt by them and it is mentioned there rather to design the period of time and date of the return of their prayer then as a part of it I do not deny that some of our (p) As Diodat on the place and Seb. Mayer apud Marlorat in loc c. But M. Thomas Goodwin loc cit sect 5. ch 7. pag. 109. speaketh most expresly affirming that this is not spoken metaphorically of them but truly done by them that not only their blood but themselves did cry Divines do seem to say that it is a proper prayer yet we rather think with Tironius whom Ribera on that place citeth and though a Papist doth not reject that the souls of them who were slain for the Word are there said to cry for vengeance on persecutors not that they did truly and properly pour out any such complaint against them unto whom while on earth they prayed for mercy and pardon but that their sufferings and their blood like (q) Heb. 21.24 Thus also the English Divines and Dr. Hamond interpret the place and Mr. Durham and Da. Paraeus grant that here is an allusion to the cry of Abels blood Heb. 12.24 Abels did cry against â—â—e murtherers and such as succeeded to them in their cruelty and persecution As for the souls in hell they are to come to their as it is said of Judas Act. 1.25 that he went to his own place that place of torment of weeping and gnashing of teeth that place of dispair cursing and blasphemie and so cannot be a place of hope supplication and prayer they know how false that fancy is which commonly is ascribed to (r) Mr. Rosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sect 7. quaest 22. pag. mihi 202. à Castro adver haer lib. 8. de inf 2. haer pag. mihi 620. August de haeres cap. 43. But it s though that Origens writings have been miser ably corrupted by hereticks Origen and that they shall never come out of that prison untill they have (Å¿) Luk. 12.59 Mat. 5.26 payed the very last farthing and they not being solvendo and never able to satisfie for the least offence but must still contract new debt therefore can conceive no ground of hope that ever they shall escape and thus in dispair they continually belch out cursings and blasphemies We do indeed read of a conference between a rich man in hell and Abraham Luk. 16.24 c.
be a rule of faith and yet read that heresie of Angel-worship and invocation so generally condemned by these will notwithstanding lick up that venom and hold it out to their followers as a cordiall and that upon the very ground (o) Vid. Theophil in Col. 2.18 alledged by these old hereticks and condemned by the Apostle to wit a pretended humility in not daring to make an immediat addresse to God But though some few did fall into that (p) Viz. Of Angel-worship error yet its certain from Ecclesiastick history that the Christian Church for the space of some hundreth years was kept free of creature-worship and invocation all Churches and Incorporations condemning these few Angelick Hereticks And as for the worship and invocation of Saints or the souls of the defunct it was not so much for ought that can be known from history as once named amongst Christians for the space of two hundred years and above the Church for that time being for the most part in the furnace one storme following upon the back of another like the Waves of the sea did retain her (q) Eusebius with Egisippus calls the Church a pure and chast Virgin for the space of the first two hundred years vid. Eus hist lib. 3. cap. 31. virginity and continued all that while a chast spouse to Christ and as in other things so also in this as she gave to him her heart so also her outward service worship and obedience but after these stormes were over and while under the reign of Constantine and other Christian Emperours the world began to smile upon her she began to gad after other lovers and as being ashamed of Christ and the simplicity of the Gospel to deck her self with Ornaments of her own devising till at length the mystery of iniquity came to its maturity and a bill of divorcement must be put in the hand of the strumpet and great whore so that she was no longer to be accounted a spouse The popish Doctors apprehending it to be a great prejudice to their cause to have these first and purest times not only silent and not to speak for them but also to condemn and abominat their doctrine as being the very dregs of Pagan superstition and idolatry though a litle purified and refined by subtile wits they have adventured upon a strange remedy which to the intelligent maks their disease to appear the worse and more desperat they have 1. dared to wrest change corrupt and expunge severall monuments of purest antiquity and have been bold to publish to the view of the world their indices expurgatorii and as that had not been enough they have 2. without all modesty published their own late dreams under the name of ancient Doctors and thus have fathered upon them whom they call fathers such children as were not conceived till some hundreth years after the death of their supposed parents so that it is an usuall trick for Monks as in another sense so also in this to father their own children on other parents But when these covers could not hide their nakednesse they confesse something but yet like some impudent strumpets they still plead not guilty and they will give you reason for it why they may play the harlot though other women were chast and then least they should seem singular they tell us that they want not companions though others be more modest and will not avouch it yet they are as guilty for (r) Vid Eccium in Enchirid Bellarm. de sanct beat lib. 1. cap. 19. Suarez in 3. Tom. 2. dis 42. sect 1. they will shew you why they may invocat the Saints though the Iewish Church did not and might not call upon them 2. As for the Apostles and first founders of the Christian Church ye must believe that they did approve this Saint-invocation but in modesty did conceal it least they should be thought ambitious and to desire that they themselves after their death should be worshiped and invocated And thus Paul least he should seem arrogant must become a (Å¿) Thus his modesty must 1. make him unfaithfull in concealing his masters will 2. a liar in attesting and protesting that he had concealed nothing liar and make the elders of Ephesus witnesses of his lie while he protesteth that he hath not shunned to declare unto them all the councel of God Act. 20.26 27. But as such groundlesse pretences shew the weaknesse of their plea so this extorted confession and concession doth clearly hold out the novelty of this Popish device and that as Christ said of the Jewish divorcement Mat. 19.8 from the beginning it was not so The first who did lay a stone in this foundation seemeth to be Origen about the yeare 240 for overturning of which we need not run to the common answer and put Papists in mind that his Doctrine hath alwayes been suspected and that his greatest followers and admirers when they could stand no longer to his defence have been forced to confesse that his writings have been miserably adulterated by haereticks so that much weight cannot be laid upon any testimony brought from thence Yet let us hear how Origen doth plead their cause O! (t) Orig. Hom. 3. in Cant. in Joshom 16. saith he It shall not be amisse to think that the Saints departed have a care of our salvation and that they help us by their prayers And (u) In Epist ad Rom. lib. 2. cap. 2. else where Whether the Saints who have left their bodies and are now with Christ do care and labour for us as the Angels who are imployed in the ministry of our salvation let this remain amongst the (x) Habeatur hoc quoque inter occulta Dei nec chartis committenda mysteria hidden and secret mysteries of God which are not to be committed to writing I would know what Papists can collect from these testimonies Is there any orthodox Divine who will scruple to say as much yea some have positively determined what he propounds as a mystery and at the best but an Apocryphal tradition what though the saints do pray for us must we therefore make idols of them and pray to them I might (y) Vid. lib. 7. cont Cels sub sin init lib. 8. hom 6. in lib. Jes Nave hom 5. in diversos in Epist ad Rom. lib. 8. cap. 10. c. cite many passages where this learned man doth condemn and confute Saint-invocation as a pagan delusion But Cyprian about the year two hundred and fiftie did advance this error a step further for this holy man supposing as certain what Origen had delivered with much haesitation viz. that the Saâ—nts in glory did pray for us though he was far from thinking that we should therefore pray to them yet he did (z) Cyp. lib. 3. epist 18. exhort the people of God that after their death they would remember one another and that after they came to their fathers house they
not been able to produce one testimony or to make a reply that deserveth consideration we may upon this ground together with positive evidences from the most learned judicious and most approven Fathers affirm that albeit 1. In the dayes of Nazianzen there were several ground-stores brought for this work to wit the rhetorical Dialogues and apostrophes to the defunct which 2. were afterwards laid by some foolish builders yet with much doubting and haesitation and 3. though some did call to the martyrs yet they did not invocat them they were as (m) Usher loc cit pog 444. and Geo. Cassand a moderate Papist thinks it yet sufficient only to present our wishes and desires to them and not to pray to them satis est si dicamus per modum desiderri eas interpellationes explicari posse c. oper pag. 1109. vid. Uss one speaketh only vocati not invocati they were desired as we do the living to pray with us but were not prayed unto 4. Though some did call upon them yet with some moderation not pleading their merits and only in their private devotion Yet 5. till after the death of Epiphanius and Augustine these two great opposers of this idolatrous invention it came not to its height but after a little while it fell into the hands of some (n) Such as Prudentius Paulinus Fortunatus c. Poets who without all modesty used a licentious liberty to passe all bounds and by a strange kind of metamotphosis to make new gods and mediators of holy men and martyrs but all this time it was kept as it were within doors in the private or domestick worship till about the year six hundred For albeit Gnapheus before that time essayed to have insert it into the publick Liturgies yet he and his motion were rejected that great work being reserved for Gregory the great who for that and his other superstitious conceits may well be called the grand innovator and father of superstition and then lastly Adrian the third about the year eight hundred eighty five did put on the cop-stone claiming to himself and his successors the power of Canonization and making Gods of men We need not stay long in confuting this dream yea one of its patrons the learned Swarez doth furnish us with an argument confirmed by the authority of their master Thomas in which we may rest viz. No (o) Religionis virtus circa solum Deum versatur sed oratio est proprius actus religionis c. Swar loc cit cap. 9. sect 2. religious act can without idolatry be terminated in the creature But must only be directed to God But prayer is a religious act Ergo. And before he brings this he tells us that the conclusion of it must be supponed as certain You will then say the controversie is at an end O! but hearken and ye shall hear a limitation its certain saith he that prayer under some consideration as it belongeth to their cultus latriae doth only belong to God but as it falls under cultum duliae so it may be tendred to Saints We will not now meddle with these strange terms but in a word he grants that prayer as it is a religious (p) Ibid. cap. 7. 8. act cannot be made to any creature without grosse impiety and thus he hath hit right for their idolatrous Saint-invocation being a most impious and idolatrous abomination can be no religious performance nor savour of piety and devotion 1. We may argue thus we must not call on him in whom we do not believe Rom. 10.14 But wo to him that believeth or trusteth in any meer creature and makes it his arme and citty of refuge Jer. 17.5 Ergo. O saith Bellarmine the Prophet Jeremy must be mistaken for otherwise Saint-invocation must be disclaimed for (q) Non potest sanctos invocare qui'suo modo in eos non credit in iis non sperat Bell. de sanct beat lib. 2. cap. 20. sect ad primum none can be said to call upon the Saints who doth not in his own way trust and hope in them But thus saith the Lord cursed be the man that trusteth in man under what pretence soever for his heart must depart from the Lord If any thing of it thus be let out towards the creatures He will accept of none of it He dow not away with a corrival You will say they give God the first place and they acknowledge him to be the first (r) Primito auctor bonorum Bell. ibid. author Reply Instruments and means must not share with the first author in what is due to him alone while we use the creature we must only confide and trust in God Whatever we make an object of our faith confidence or hope must be either an Idol or God and the most vile Pagan idolater might run to this popish plea for though they worshiped many inferiour gods yet they acknowledged only one viz. their great Jupiter to be the first and chief author of all As for the two texts Bellarmine citeth the first viz. Gen. 48.16 It is most impertinently alledged and it is as impertinently applied viz. not to the present point of trusting in but of calling upon the Saints and thus also he contradicteth himself while he grants that the Saints were not invocated under the old Testament and the text speaks only of the adoption of Manasseh and Ephraim to be accounted as Jacobs sons and thus to become heads of two distinct Tribes and now Jacob by these words of his blessing performs what he said ver 5. As for the other place we remit him to their own (Å¿) Cajet in Philem. Cajetan who hath so much modesty as to blush at the popish glosse and will not have the Saints there viz. Philem. ver 5. to be named as the object but as the (t) Fides refertur in sanctos tanquam consertes fidei subject of faith so that Philemon there is commended for that faith which he had with all Saints and not which he had in the Saints but as to the genuine sense of the words we rather close with Theodoret viz. that the Apostle having named faith and love doth assign to each of these its proper object so that (u) Yet here there is an inversion of order vid. Calv in loc faith must be terminated in the Lord Jesus and love in the Saints 2. These who teach for doctrines the commandments of men do in vain worship God Mat. 15.9 Wo to such presumptuous fools what plea will they be able to bring when it will be said to them as it was said to that people Isa 1.12 who required these things at your hand But the Scriptures hold out 1. no warrant or command as we shall hear the Papists anon confesse 2. No promise or reward to such a performance and 3. no threatning or punishment for neglecting and slighting it and 4. No example of holy men who have performed it with successe and
approbation but on the contrary when through ignorance and infirmity and being under a surprisal they have tendered but a little of their homage and that worship they owe to God unto the creature though never so eminent and excellent though an Apostle or Angel they have been admonished of and rebuked for their errour as Act. 10.25 26. Rev. 19.10 and 22.8 9. O! but may Saint-worshipers say what is refused in modesty should not therefore be denied or withheld O! but hearken and ye shall hear reason for their refusing yea and abominating that service and homage O! saith (x) What Peter abominateth while he was on earth he will not accept while he is in heaven until the reason he used prove null and he leave off to be a man or fellow-creature with us Peter to Cornelius why wilt thou fall down at my feet Ah! am not I a man and wilt thou make an idol of me and see thou do it not saith the Angel to John for I am thy fellow servant and of thy brethren worship not me but God We may here admire (y) Bell. de sanct beat lib 1. cap. 14. sect ad 4. dico Bellarmines impudency in pleading Johns practice as a rule and ground for ours Whether saith (z) num melius Johanne norunt Calvinistae c. he did John or the Calvinists best know if Angels should be worshiped And wherefore are we reprehended for doing what John did Ans Because John himself is reprehended and who knowing what he saith would affirm that we should practise what is condemned in him and make that for which he was rebuked a rule whereby we should walk Albeit Balaams asse when she saw the Angel of the Lord standing in the way turned aside yet these men though they hear an Angel from heaven crossing their way and calling to them to halt they will notwithstanding drive on and go forward It s true John was the Disciple whom Christ loved and an eminent Saint but not free of sin untill by death he was freed of the body of sin and death which was derived to him from the first Adam he was subject to mistakes failings and infirmities and whether shall we think that John or the Angel was in an errour for both could not be right there being such an opposition the Angel condemning what the Apostle practiseth and holding out a reason for his reproof and Johns relapsing into the same fault is a further proof of his weakness while he was surprised with the glorious appearance of the Angel but it no wayes helps Bellarmin's cause But the Angels renewed reproof is a new confirmation of his errour for though Mala non sunt bis facienda yet pulchra vera sunt bis dicenda eoque magis observanda The oftner an evil is committed it is the worse but the oftner a truth is inculcated it should be the more headed and observed Then while Papists shall be able 1. to convince us that they know better how to entertain Saints and Angels then they themselves know how they should be used by us yea 2. While they shall make good that the holy Angels can dissemble and like men in their vain complements refuse what is due to them and bring a lye to back their complement and 3. Till they can prove that their canonized Saints are not yet (a) According to that usual synecdoche totius pro parte the soul as being the nobler part gets the denomination of the whole men their fellow servants and creatures they must have us excused if we challenge them of idolatry while they give the worship wich is due to God unto the work of his hands 3. (b) Arg. 3. We should only pray to him who is 1. omnipotent and able to save and deliver and to do (c) Eph. 3.20 exceeding abundantly above all that we can think or ask 2. Omnipresent and alwaies at hand who is not on a journey as (d) 1 King 18.27 Eliah mockingly said of Baal while his Priests were crying unto him and far from home when we knock 3. Omniscient and knows the very (e) 1 King 8.39 thoughts and desires of our hearts he must know our wants and hear our cryes and complaint he must not be a sleep or diverted by talking with some other petitioner so that like Baals Priests we should cry aloud to awaken him or wait till he be at leasure to hearken to us but there is only one Omnipotent to whom all things are possible Mat. 19.26 One who is omni-present from whose presence we cannot flee run where we will Ps 139.7 8 9. And only he is omniscient from whose eyes nothing is hid and he it is and he only with whom we have to do Heb. 4.13 Ergo. Albeit Papists dare not so impudently blaspheme as to ascribe any of these divine attributes to the creature yet say they the Saints in glory have power with God and he hath put in their hands the dispensation of mercies and by beholding his face they see there as in a glasse though not all things whatsoever yet what concerneth them and is pertinent to them to know and thus they must know and hear when we pray unto them Ans Yet Scripture holds forth the ministry of Angels Heb. 1 14. but it doth not speak of any such ministry committed to the Saints after their removal but supposing it were so should we therefore rob the master and give to his servant that honour and glory that is due to him alone I am the Lord saith the holy one that is my name and my glory will I not give to another neither my praise to graven images Isa 42.8 Idolatry in the Word is frequently called whoredome now it were a poor plea for the whorish wife to say to her husband ye sent your servant to wait upon me and minister unto me or I knew such a one to be your friend and have moyen with you and why might I not then use him as my husband since ye loved him why might I not deal kindly with him for your sake And should not the honest servant if tempted by an impudent woman say with (f) Genes 39.8 9. Joseph my kind master hath committed (g) Qui babet habentem omnia habet omnia all to my hand neither hath he kept back any thing in that he hath given me himself except his glory how then can I do this great wickedness to rob him thereof We heard how Peter and the Angel would not durst not rob him thereof and how zealously did Barnabas and Paul protest against their madness who would have sacrificed unto them And little know these deluded creatures with what (h) Nemo dicat timeo ne irascatur mihi angelus si non illum colo tunc tibi irascitur quando illum colere volueris bonus est enim Deum amat c August in Ps 96. indignation the holy Angels and the spirits of just men do abhor
these spiritual sacrifices of prayers and praises which deluded idolaters do offer up unto them As for that glasse of the trinity in which they imagine the Saints to behold all things that concern them and so what prayers are offered up unto them many Papists long since have dasht it in pieces as being ashamed of such a groundless invention So Scotus Bonaventura Gabriel Câ—â—â—m and (i) Quos simpliciter illud coÌ„mentum rejicere affirmat inter quos enumerat ipsum Thomam sect 9. omnes Thomistas sect 14. omnes Theologos sect 15. ex quorum placitis argumentatur contra hoc fictitium speculum Mart. Becan theol schoi part 1. tract 1. cap. 9. q. 13. others whom the Jesuit Becan citeth and followeth to which we may add Henricus Gandavensis quoâ—â— 6. art 4. whom (k) Dom. Bannez in 1. tom 1. ad quaest 12. art 8. Bannez will have the first who removed the black from the back of that glass and our learned Country-man Io. Major in 4. sent dist 49. quaest 5. So that (l) Quilibet beatus videt in verbo hee est in essentiâ divinâ tanquam objecto cognito ut explicatur ab aliis ea omnia quae pertinent ad suum statum ut docent communiter omnes theologi cum S. Tho. 1. p. q. 12. art 6. haec Alvar. in 3. quaest 10. art 3. disp 55. § it Didacus Alvarez hath wronged himself while he would abuse the reader in making him believe that all Theologs with Thom. 1. part quaest 12. art 6. but as he hath mistaken the thing so also he or the Printer the figure for in that sixth article Thomas speaketh not one word to that question but art 8. do teach that the Saints by beholding of God do (m) Rectè Calvin in 1. Cor. 13.8 imaginantur inquit Papistae sanctos ex reftexo lumine quod haebent ex conspectu Dei videre totum mundum sed profanum est figmentum prorsus gemilitium quod Aegyptiacam Theologiam magis recipit quam Christianae philosophiae conveniat c. see in him all things that belong to their state You will say what prospect have they who reject this glass found for the Saints to look down from heaven to earth Ans Martin (n) Becan loc cit Becan for healing the wound he had made bringeth three sorts of plaisters nor knowing any thing on which he could rely 1. The report of those who daily come from earth as if the dead after their arrival in heaven made it their work to shew to their brethren what was doing on earth when they removed from it 2. The relation of Angels as if these ministring Spirits for the heirs of salvation did minister unto them after they were brought home to their Fathers house they are indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are ministring Spirits to them who shall be not to these who already are heirs and inheritors of salvation Heb. 1.14 3. Revelation from God as if the Lord did say unto them pity such and such a man for he prayeth unto you but will not the Lord rather pity and shew mercy of himself then wait upon and thus as it were deal with others that they may deal with him for that effect And then I would ask what warrand they can produce for such a revelation and how they came to know it before it was revealed unto them and whether it be an extraordinary dispensation or not whether the Lord maketh such a revelation to the Saints immediatly or by some signes and instruments and what these are c. (o) Bell. de sanct beat lib. â— cap. 20. Bellarmine finding himself at a loss here having alledged four opinions of the Roman Rabbies he leaveth the question with this uncertain determination that one of these four viz. that dream of the glass of the Trinity is most probable and another viz. the last of Becans subterfuges concerning divine revelation is more fit and efficacious for convincing of haereticks and that the other two are not satisfactory We may fitly here alledge Erasmus his pithy Sarcasme as being more pertinent then Arguments while we have to deal with such obstinat adversaries There was one saith (p) Apud Chemn loc cit pag. mihi 296. he who in the time of a storm being in great danger and seing every one to run to his tutelar Angel reasoned thus with himself If I should now call upon our Nicholaus to whom the care of Sea-men is committed perhaps he will not hear me and is ignorant of my hazard and though he know my condition and hear what I say yet what know I but he may be so busied and taken up with the complaints of others that he hath no leasure to help me therefore he resolves to take the surest and shortest out and immediately to run to God in Christ who is able and willing to pity us and who hath commanded us to call on him in the day of trouble and promised to deliver us Ps 50.15 Surely that (q) Vid Chem. ibid. Nobleman that was with George Duke of Saxony at the time of his death did rightly determine the controversie that was among the Moncks some counselling him to pray to Mary some that he would pray to the Angels others to this and that Saint O! saith this Nobleman your Highness as to civil and politick affairs used alwayes to say that the streight way was the shortest and best wherefore then suffer ye your self to be misled by looking after these Maeanders these crooked and by-wayes and do not rather directly run to God in Christ who is able and ready to help all these that come unto him Arg. 4 4. We must pray in faith nothing wavering Jam. 1.6 But Papists cannot pray to Saints in faith they must waver and doubt 1. of their warrant for there is no such thing enjoyned in the Word as we shall hear themselves confess O but saith the Lord what thing soever I command you observe to do it thou shalt not add thereto nor diminish from it Deut. 12.32 Thou must saith (r) August de consensevang 1.2 Deum sic colere oportet quomodo scipsum colendum esse praeceâ—it-â—orare aliter quam Deminus docuis non ignorantia solum sed culpa est quare honorandus esse non intelligitur nisi ipse docuerit honorandum dei honorem per Deum docemur non est de Deo humanis judiclis sentiondum Aug de trin lib. 5. Austin so worship God as he hath prescribed and if thou pray otherwise then he hath taught thee thou offerest to him the sacrifice of a fool thou must not make thy reason a rule for his service 2. They must doubt whether these new patrons will accept of that piece of homage from their hands since in the Scriptures we read of none who would thus suffer their master to be robbed of his glory 3. They must waver and
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
it is to be a good help and encouragment a sight of our adoption is a good evidence of audience such as know that God spared not his own Son but delivered him to death for them may confidently beleeve and expect that he will withhold and deny them no good thing they shall ask of him Rom. 8.32 Concl. 7. Neither is it faith of evidence as to the warrant goodness and lawfulness of our desires and requests for albeit it be necessary that thus we know that they are agreable to the will of God for what is not thus of faith is sin Rom. 14.23 yet thy petitions may as to their object and matter be lawfull and according to the will of God and yet thy prayer may be an abomination to him and thou a faithless and graceless one Concl. 8. But it is faith of audience whereby we beleeve and rest upon God for a return and answer to our prayers (f) Their imperfections that import an opposition v. g. the fourth as it holds out an immediat dependance being removed I do not deny that this faith doth suppose yea 01 and some one way or other include all the fore-mentioned e particulars 1. that we know God 2. that we beleeve and assent to his Word astrue 3. that we own and profess the truth 4. that we depend upon him 5. that we beleeve in Christ and ask in his name 6. that we know the rule and ask what is agreable to his will and 7. it would very much contribute to the faith here required if we were fully assured of our adoption and reconciliation with God through Jesus Christ but of this last we shall speak at greater length in the cases Part. 3. and therefore we do not condemn those practical Divines who in opening up this qualification of prayer have (f) Mr. Cobbet on prayer part 2. chap 4. Mr Mancon on Jam. 1.6 Gutnal spir arm part 3. on Eph. 6.16 chap. 21. p. 343. c. Morn lect part 2. serm 14. insisted on some of these particulars we have only named as pre-requisits for although we conceive the proper and direct importance of that faith which is required in prayer to be relative to the return and answer of prayer yet we acknowledge that the return and answer of our prayers doth mainly and principally depend upon that which those eminent Divines have mainly insisted upon but that not being as we with (g) Fides est qua Dei prâ—â—â—ssionibus sreta no impetrandi quod petimus ceriâ—s reddit Vult ergo fic nobis persuasum esse quod semel Deus promisit ut in dubitationem non vocemus exaudiendi simus necne â—â—insignis est hic locus ad refellâ—ndum impium illud dogma quod in toto paratu pro oraculo habetur nempe dubitanter incerta successus opinione esse orandum quare principium hoc teneamus non aliter exaudiri preces nostras a Domino nisi quum adest impetrandi siducia Jo. Calvin in Jac. 1.6 Bellarminuâ— tamen postquam hunc ut vocat errorem Lutheranorum refucare conatus fue rat tandem concludit oportet tamen per spom ac fiduciam quae est actus voluntatis firmiter adhaerere benignitâti divinae certo confidere Deam facturum esse quod petimus Bell. de bon oper in part cap lib. 1. cap. 9. sect altera conditio Et Suarez cum Cassiano collat 9. cap. 32. fatetur signum suturae impetrations esse quando spiritus sanctus movet ad petendum cum magna fiducia quam ad voluntatem pertinere dixetat sect 5. quasi securitate impetrandi Suar. loc saepius citato lib. 1. cap. 24. sect 9. Litem non movebimus Bellarmino vel Suarezio utrum fides haec spectet ad intellectum vel ad volunratem modo fateantur eam includere vel conjunctam esse cum securitate impetrandi Quinimo concedit Suarez sect citata saepe perveniri ad judicium ita credibile ac terminatum ut excludat omnem actualem haesitationem animum ora â—tit pacatum reddat Calvin Pareus and other judicious Divines do think the thing purposely and directly held forth by the Apostle Jam. 1.6 And in other Scriptures where faith is required as a condition and qualification of a prevailing prayer we thought fit supposing what hath been spoken to this case by these practical Divines to add some few things for clearing what hath been but only hinted at by judicious Expositors and for vindicating those Scriptures that speak to this point and that thus we may learn our duty and might know how to frame our prayers in reference to the present case And 1. We might here alledge the suffrage of orthodox Divines who have maintained against Papists that we may and ought be certain of the success of our prayers yea Mr. Cal vin calls the opinion of the Roman Church concerning the uncertainty of the success of prayer impium dogma a wicked tenet and in opposition thereto layeth down this as a principle that our prayers do only then prevail when we are confident of their success And Dr. (h) D. Fulk confut of the Rhem. errors in their Com on the N w Test on Jam. 1.6 Fiduciam igitur exauditionis â—ivina requirit Jacobus cum dicit oret in fide Fiducia exauditionis 〈◊〉 promissione oritur in promissione igitur mens certo assersu cor sirma fiducia acquiescet ut oratio in fide fias D. Pareus ibid. To pray in faith is to go as far as the promise and not only to believe God to be well affected towards you as a Father and to tender your good but also that he will do that in the particular askt that shall be most for his own glory and for your good and if you do so you pray in faith though for the particular you know not whether it shall be granted or no Mr. Prestons Saints Exercise Sern 4 pag. mihi 99. Thou art not to limit thy faith to the thing it self but exâ—ect money or money-worth health or as good as health deliverance or better then deliverance Gurnal loc cit pag. 343. Fulk for confutation of the Rhemists glosse of Jam. 1.6 citeth and approveth Oecumenius his Commentary on the words which is this If he hath faith let him ask but if he doubt let him not aâ—k for be shall not receive who distrusteth that he shall receive Yea and for preventing prejudices against this truth we now assert we might cite the adversaries themselves some of the most (i) Bellarminus Suarez locis jam citatis learned amongst them yea even there where they have condemned it as a Calvinian error And now for confirmation of this most sweet and comfortable point we shall first speak to it in the general and then 2. bring some few conclusions for obviating objections and for a more full discovery of the truth 3. since Sathan our lusts and carnal sense will still be ready to quarrel
brought his people out of Egypt to destroy them in the wilderness yea and rather then the whole body of that people should be destroyed Exod. 32. And Paul his wish that he rather were accursed from Christ then that his brethren and kinsmen should perish Rom. 9. But these two practises being rather for admiration then imitation such a height and measure of (o) Zeal to Gods glory and for the happiness and salvation of his people Where there is no hazard of excess in our affection we cannot be too zealous for God nor too desirous of the well fare of his people zeal being scarce attainable since it cannot be affirmed that any other ever did or shall in this life come their length David his desire and prayer 1 Chr. 21.17 is very considerable in the present case Let thine hand saith this holy man be on me and on my fathers house but not or rather then on thy people that they should be plagued It is true he had sinned and deserved to be punished but whatever were his motives we see this holy man prefer the good of Gods people to his own personal interest and desire that the rod should be rather on himself and his family then on the body of the people But abstracting from such high and holy ends and when the comparison is only between some evil or temporal rod lying upon us and some other evil which may rid us out of the present trouble if the Saints should desire any such evil by way of remedy such a desire must be sinfull the object being evil in it self and not determined as a necessary and the only mean for removing the present evil which perhaps is less in it self and less dangerous and so the end being base and low and the root and principle sinfull and carnal such as pride passion impatience distrust and the like I hope none will plead for such a desire though in the most eminent Saints as in Job ch 6.8 9. in Moses Numb 11.15 in Jonah ch 4.39 in Eliah 1 King 19.4 in Jeremiah ch 20.14 15 16 17. c. For though Job was a pattern of patience Jam. 5.11 Moses of meekness Numb 12.3 and Eliah of confidence 1 King 18. yet they were subject to infirmities even there where they were strongest and those slips and fits of passion and impatience are left on record to be 1. a warning to us of our frailty that we may learn to be humble watchfull and circumspect 2. to be as a beacon on the rock which we should shun and 3. to teach us that our imitation of men though eminent for holiness should be with a limitation and with caution that we must only follow them when and so far as they follow Christ and walk by rule But though some weak Saints may miscarry on the one hand by presuming on Gods care and bounty that he will bless such a severe course of physick as they prescribe to themselves without his warrand and approbation Yet alas it is more usual to miscarry on the other hand So that we need not stay long in debating this case all of us have a monitor within which will be too ready to warn us of our danger loss and bodily evil and will be ready to call to us to spare our selves when the Lord doth call us to suffer and when his glory and our everlasting happiness do cry to us not to (q) Rev. 12.11 love our lives unto the death and when if we (r) Mat. 16.25 save our life we will lose it And since we may not wish evil to our selves that the Lord may turn it to our good far less may we thus wish evil to others with whose comforts and creature-enjoyments we have not such power to dispense as with our own and of the frame of whose hearr we know less and of their readiness to abuse mercies As also since here there may be some suspicion of malice envy c. ah who would look upon him as a genuine son of Zion who under the pretence that the affliction of the Church hath often proven a mean of reformation humiliation c. would wish and pray that her calamities might be multiplied or continued If these shall prosper that love and pray for her peace Ps 122.6 what shall be their portion that under whatsoever colour dare pray for her trouble 3. As for evils of sin who will be so mad as to plead that these are desirable these laid the foundation of hell and made Angels once glorious become devils these defaced the beautifull Image of God in man and robbed him of all his excellencies these are the grand murderers that kill both body and soul and daily thrust multitudes into the pit these are the procurers of all our â—wo and misery here and hereafter and yet how many love and imbrace these scorpions till they sting them to death but yet secretly and as stollen wares few being so impudent as to own and defend though too many will excuse their sins far less dare any pray to God for help to sin against him sin is an evil (t) August loc cit pag. 486. vid. loc an only evil there is nothing in it amiable or desirable it is true God can bring light out of darkness and make the lancet of an enemy to open a sore that despised all remedy Hence s Austin durst affirm that it might sometimes be profitable to some Saints to fall into some gross sin to humble them and awaken them out of their security No doubt the Lord can make the consideration of our sins to humble us and become more watchfull and circumspect and thus even make our sins (t) Rom. 8.28 work together for our good which is a demonstration of the wisdom and power of the Physician and proclaimeth his mercy and tender bowels towards us that of our venom and poison he can and sometimes will make to us a healing plaister but this is no warrand to us to prescribe such a medicine for our selves we may not de evil that good may come Rom. 3.8 CHAP. IV. Of cursing and imprecations Whether it be lawfull to pray for vengeance on the wicked and on persecuters Rom. 12.14 Bless them which persecute you bless and curse not THere be (a) Having in the preceeding Chapter enquired Whether we may desire any evil to our selves or to the people of God we come now to ask Whether we may wish and pray for any evil to the wicked and to our enemies here several particulars that need not be brought under debate as that we may pray against 1. the sins of men and say with him Ps 7.9 Oh! let the wickedness of the wicked come to an end 2. Against the plots counsels machinations and interprises of the wicked against the Saints and people of God his Truth and Ordinances and say with him 2 Sam. 15.31 O Lord I pray thee defeat the counsel of Ahithophel and turn it into
the prayer of the righteous doth move and prevail with him to show mercy for as if man had not sinned the Lord would not have been angry against him nor inflicted any punishment So if the Saints did not pray they should not receive mercies from him but would provoke him to wrath and to afflict them but their prayers are his delight and a means to obtain what they stand in need of and therefore in some sort they must as it were move and affect him Thus objections being answered and obstructions removed thou mayest be convinced O man that there is no hindrance nor impediment lying in thy way but what carnal reason would suggest to hinder discourage thee if thine eyes were opened thou mightest (b) See how we retorted the several objections belonging to this place discern some motive and encouragement from thence for going about thy duty and if objections do furnish arguments and motives where can we cast our eyes and not behold some one or other motive and encouragement We will not resume the several particulars mentioned Sect. 1. only let me now by way of conclusion warn thee that unless thou be a sincere supplicant thou canst not glorifie God nor enjoy him for ever thou canst not serve God nor work out thine own salvation which being joyned together as they cannot be separated are our great business here in the world and the one thing necessary If thou callest not upon God thou art a thief and a robber in taking and using his goods without his leave and sayest with those wretches Ps 12.4 Who is Lord over us thou dost not acknowledge his propriety in all thou possessest nor thy dependance on him and subjection to him thou lookest not upon thy mercies as talents and dost not resolve to improve them for the Masters use nor render to him the sacrifice of praise for what he hath intrusted thee with the thief useth not to come and render thanks to the owner for what he stealed from him if thou cast off prayer thou drawest down wrath and openest the door that Gods judgements may enter in and every business thou puttest thine hand unto and every mercy thou enjoyest cryeth while thou art silent to the heavens for a curse and plague to be poured out upon thee for (c) Rom. 8.20 21 22. subjecting it to vanity and imploying it against it's Maker nay if thou dost not call upon God thou art a very Atheist and profess what thou wilt thou art in one class and rank with the heathen that know not God and with them lying under the same curse and imprecation Ps 79.6 Jer. 10.25 We read of some desperat fools and mad atheists who said in their heart there is no God Ps 14.1 Ps 53.1 but what is their mark and that character whereby they may be known in both Scriptures they are described to be men that call not upon God Psal 14.4 Psal 53.4 As if the holy Spirit had said would ye indeed know who is the heart-Atheist he is one who will not seek after God who casteth off fear and restraineth prayer God is not in all his thoughts All prayer-less souls are bigg with blasphemies whatever restraint be upon their mouths yet their way and course doth say and a little temptation might make them speak out with those cursed ones Job 21.15 What is the Almighty that we should serve him and what profit should we have if we pray unto him Such as have no prayers have no creed and such as leave Gods door are ready with (d) 1 Sam. 28.7 Saul to run to the devils O! then wouldst thou not have the throne of mercy become a throne of wrath and indignation unto thee wouldst thou not have him whose judgment is true account thee an Atheist wouldst thou not become a prey to every temptation that would drive thee to destruction and make thee in the day of distress to run to Sathan thy sworn enemy and soul-murderer cast out this dumb devil let him not possess thy heart any longer else he will be thy ruine and damnation But on the other hand wouldst thou be happy here and eternally hereafter wouldst thou (e) 1 Joh. 1.3 have fellowship with the Father and with his Son Jesus Christ wouldst thou (f) Hos 12.3 4. have power with God wouldst thou have moyen in heaven and have the Kings ear wouldst thou have it said unto thee as to her Mat. 15.28 be it unto thee as thou wilt though thou shouldst ask not as (g) Mark 6.23 Herod once vainly proffered the half of a kingdom only but the whole and not a corruptible inheritance but a crown of glory that fadeth not a way wouldst thou be in such a blessed and happy condition O then hearken to the exhortation Col. 4.2 Rom. 12.12 Eph. 6.18 continue instant in prayer watching thereunto with all perseverance And now let me with dying h Moses call heaven and earth to record against you this day (h) Deut. 30.9 that I have set before you life and death blessing and cursing therefore chuse life ah will ye delay or refuse is there any question or difficulty in the matter is there any comparison between life and death cursing and blessing eternal happiness and everlasting wo and misery were it not that sinners are (i) Gal. 3.1 bewitched befooled and infatuated by Sathan would they (k) Isa 5.20 prefer darkness to light and (l) Jer. 2.13 forsake the fountain of living waters and hew out to themselves broken cisterns that can hold no water Oh! (m) Ezek. 33.11 turn ye turn ye foolish self-destroying sinners why will ye die while life is offered unto you and all that may make you happy and blessed for ever doth not the Lord to day hold out all his treasures unto thee and invite thee to (n) Rev. 3.18 buy at an easie rate do but ask ask what thou wilt and it shall be (o) Mat. 7.7 Joh. 14.13 14. c. given thee O! (p) Luk. 19 42. if thou didst know even thou at least in this thy day the things which belong unto thy peace before they be hid from thine eyes Ere it be long this day of grace and acceptable time will be past and if then thou be found among the number of despisers thou wilt but too late be convinced of thy folly in contemning thine own mercies that thou wouldst not be (q) Rev. 3.18 rich thou wouldst not be (r) Ps 16.3 honourable and (Å¿) Ps 32.1.5 happy that thou didst despise a crown and wouldst not be a (t) Rev. 1.6 King and Priest unto God for ever and ever (u) Act. 13.41 Behold ye despisers and wonder and perish An Alphabetical TABLE A TO pray absolutely what it importeth For what should we thus pray whether for such a measure and degree of grace c. Page 214 c. Whether grace may be abused Page 223 227 No acceptance without the
Christian any thing As the (y) Heb. 3.19 Israelites could not enter Canaan so neither our prayers enter heaven because of unbelief O! but the (z) Isa 5.15 prayer of faith will not be shut out it will not go away and return empty it will not take and it shall not get a nay and repulse it availeth much saith a the Apostle but how much ver 6.15 O man of God that he doth not express because it was beyond expression if particulars must be named but in the general all things saith our blessed Lord are possible to him that beleeveth Mark 9.23 and unto the beleeving soul he saith be it unto thee even as thou wilt Mat. 15.28 and Mat. 17.20 If ye have faith nothing shall be impossible unto you and Mat. 21.21 22. If ye have faith and doubt not if ye shall say it shall be done and all things whatsoever ye shall ask in prayer beleeving ye shall receive See also Mark 11.24 Heb. 11.33 c. And so much of the excellency necessity and use of faith But you will say what is it to pray in faith and what faith is that without which we need not think to obtain any thing of the Lord Jam. 1.6 7. Ans Albeit faith be so necessary to the acceptable performance of every duty that without it its impossible to please God Heb. 11.6 yet in a special manner it is required in prayer Hence an acceptable prayer is called the (b) Jam. 5.15 prayer of faith It is not so much the prayer of the man as of his faith it is the great agent and (c) Fides sundit orationem fusa oratio fidei impetrat firmitatem si fides deficit oratio perit quis enim orat qui non credit unde ut Apostolus ostenderet fidem fontem esse orationis nec posse ire rivum ubi caput aquae siccaretur adjunnit atque ait quomodo autem invocabunt in quem non crediderunt c. August de verb. dom serm 36. efficient and to it the work should be ascribed and as faith is thus in a special manner here necessary so some peculiar act of faith must be exercised and put forth in this solemn performance from which it getteth a proper name and maketh as it were a distinct and special kind of faith and so as prayer because of its special relation unto and dependance upon faith is called the prayer of faith So this faith because of its connexion with and relation unto prayer may be called the faith of prayer But ah how often is this necessary qualification wanting hence we ask and receive not and no wonder though faithless prayers be unsuccessefull and fruitless but since too many are ignorant and do not know what it doth import and so cannot discern why their prayers are so often abortive and become as a miscarrying womb we shall offer some conclusions partly negative partly affirmative for discovering what it is to pray in faith and what that faith doth import which is so necessary to the prevalency of prayer Concl. 1. It is not faith of science that for distinctions sake we may so speak whereby we know what God hath revealed in his Word concerning his nature and attributes and concerning our duty and that worship we owe to him and how it ought to be performed for many in hell to day know more of this then while they were on earth and yet they dare not look up to God nor pray to him Luk. 16.23 27. c. Concl. 2. Neither is it faith of credence and assent whereby we not only know but also beleeve and give credit to the Word of God as being true and worthy of all acceptation for thus the devils beleeve they know that the Word of God is surer then heaven and earth these being only founded upon a word of command which the Lord may alter and remove at his pleasure but the Word is grounded upon Gods truth and fidelity which is a foundation that cannot be shaken and therefore his Word must be infallible and immutable it will stand and abide for ever Isa 40.8 Therefore the devils tremble as knowing their prison doors shall never be opened nor the golden Scepter held forth to them Jam. 2.19 Concl. 3 Neither is it faith of external profession whereby we are received to the visible Church and are enrolled amongst the number of beleevers for albeit at the first preaching of the Gospel of Christ when the great controversie was whether the Son of Mary was the Son of God and the promised Messiah by faith and beleeving frequently was held forth an acknowledging and profession that he was the Saviour of the world and that he was able to do what he would yet that was not sufficient for the acceptance of their persons or prayers Mat. 7.21 22. But there being then so many dangers difficulties and discouragments lying in the way it may be supposed that then there were fewer hypocrits and that then it was more rare to profess and own Christ and his interest without true love to him zeal to his glory then now in these places where we may safely and without hazard profess the Gospel yea where without shame if not also trouble and hazard we cannot reject and dis-own it and therefore beleevers and professors were then more reciprocal and convertible terms and thus might then the better be used indifferently Concl. 4. Neither is it faith of an immediat dependance upon God as the fountain and author of our life and being and of all our comforts and enjoyments for this may be the fruit of natural reason and meer morality and may be in a Socrates or Plato and such as know nothing of Christ in whose name we must ask and in whom faith must be acted if we would prevail Joh. 14.13 14. Concl. 5. Neither is it justifying faith whereby we rest upon Christ his merit and satisfaction and plead his name in prayer for though this be necessary yea and the main ground of the success of our prayers yet it is not that faith from which our prayers are denominat and hath for its object not any person or incomplex thing but our prayers and their success as shall appear in the positive conclusions Concl. 6. Neither is it faith of assurance and perswasion whereby we know that our names are written in the book of life for though this assurance be a sweet effect and fruit of justifying faith yet 1. it is not constant and perpetual and what shall the (d) Isa 50.10 children of light do when they walk in darkness and have not the light of assurance if they may not stay upon God and call on his name and then 2. this assurance hath for its object our state and condition and what shall be our portion for ever but the faith concerning which we enquire is conversant about our desires and petitions and their success and prevalency unto which we deny not this assurance where