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
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
aliis collectis hanccertaem conclusionem confirmat Durham in Apocalyp pag. 11 12. alike 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said (a) Nazianz. orat 37. Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 While we adore one we must and ought adore all the three if we exclude any of the persons of the Trinity from the object of worship we deny him to be God And since their names are relative let the naming of the one lead us in to remember the other two and thus the Apostle while he requireth some conditions in those who call on the Father mentioneth the knowledge of the Son and sanctification of the Spirit 1 Pet. 1.17 18 19 22. As if he had warned them in their acts of worship not so to mind the Father as to forget the Son and holy Spirit and accordingly the Saints in the close of their prayers yea and frequently also in the beginning (b) Vid. Voet sel disp 26. Forbes loc cit use expresly to mention all the three persons of the Trinity and though only in the close they did name those glorious persons ascribing glory and praise to the Father Son and holy Ghost yet thereby they declare that while in any part of that worship they did name any one of the persons yet they included the other two at least as to their habitual intention Concl. 5. But though it be fit that thus the meditation of the one should lead us in to contemplat the other two and though we must at no time in any point of worship so fix our heart upon any one as to exclude the other two from that act of worship yet we may upon occasion so look upon one as not (c) Peculiarl distincto mentis conceptu religionis actu tendimus in unam aliquam personam ut codem illo actu tunc directe explicite non tendamus in aliam quia preces gratiarum actiones distincto scorsim diriguntur ad Spir. sanctum aut ad Filium aut ad Patrem quod docet univer salis consensus devotio omnium fidelium Act. 7.60 Apoc. 22.20 2 Cor. 13 14. Voet. ubi supra disp 28. pag. 478. actually to meditate and think upon the other two The limited nature of our thoughts which cannot at one and the same instant of time seriously contemplat and be taken up with many different objects yea or different considerations of one and the same object and the experience of all Saints in their meditations doth show the necessity of this limitation Yet 1. that same divine nature that is in the other two is in this case the object of worship and therefore they being considered essentially and as God they may thus be said to be expresly worshiped no less then the glorious person that was named 2. Then and alwayes there must be in us an equal respect to all the three persons of the blessed Trinity habitually intentionally and as to the inclination and general bent of the heart Concl. 6. In singling out any one person of the blessed Trinity we may look upon and be directed by that appropriation of works and attributes and the different order of subsisting and working and accordingly fix our eyes upon that person to whom the Scripture in a special maner doth ascribe those attributes and dispensations as are most suitable to our condition and the present exigence according to that pattern 2 Cor. 13.14 Concl. 7. Yet we are not so limited by that appropriation or order that is among those holy persons that upon any occasion we may not indifferently name and particularly fix upon any or that in the contemplation of them severally we may not first fix upon any one thus the Son is invocated before the Father in that place now cited 1 Cor. 13.14 and the holy (d) The holy Spirit there is called the seven Spirits communi saith Parae us metalepsi effectorum pro ou aâ— He is called so not form â—â—y â—ut effectively and in reference to the seven Churchs and his spiritual gifts dispensed to each of them and since no created spirits can be the objects of worship from whom grace and peace may be askt as there these seven spirits must be the holy Ghost See Durham on Rev pag. 4.5 Ghost before the Son Rovel 1.4 5. Whereby is clearly held forth to us that notwithstanding there be a priority of order among those glorious persons yet no priority of dignity and perfection And thus as we may first fix upon any one So we may particularly make our address to any one not expresly men ioning the other two Thus Stephen and the penitent Thief do supplicate the Son Act. 7.59 Luk. 23.42 And the Apostle doth particularly wish and ask of the holy Ghost to the Corrinthians his communion whereby they might be united and have fellowship with Christ their Head and among themselves as members of his Body 2 Cor. 13.14 And as the Spirit particularly speaketh to the Church Rev. 2.7 why may not the Church particularly speak and pray unto the Spirit and accordingly Christians from time to time in their prayers meditations and ejaculations have particularly named and fixed upon any one of those glorious persons But here it may be askt whether or not as we may put up several petitions to the several persons of the Trinity So we may put up one and the same petition to several persons Ans Our learned antiquary (e) Forb loc cit cap. 23. sect Dr. Forbess denieth this to be a fit and decent maner of worship but 1. if we may ask several things from them continuedly and without interruption as 2 Cor. 13.14 why may we not as well ask one and the same thing from them severally the hazard of altering dividing and varying the object of worship which is the only inconvenience he objecteth is no less in that case then in this 2. If we may joyntly praise all the persons why may we not joyntly pray to them but I think none will scruple to praise them joyntly naming all the three particularly and it is most usual to close our prayers ascribing praise to the Father Son and holy Ghost for all and every one of our mercies and may we not as warrantably pray for mercy from all those glorious persons as to praise them for it while they give it 3. Since while we pray to God we understand and include all the three persons and must exclude none as hath been shown why may we not particularly name them all 4. Is not grace and peace particularly ask't from (f) By him which is which was and which is to come Diodat Mr. Durham and not a few learned Expositoâ—s will have the Father to be circumscribed and his eternal being all these blessed persons Rev. 1.4 5. according to the interpretation of several judicious Divines Yet here we do not reject Mr. (g) Mr. Durham loc cit pag. 12 15. Durham his caution Viz. Since our imagination
Saviour But that desire to have the cup of his sufferings to passe from him had been thus contrary to c. 5. Christ did most earnestly thirst after this cup. With (n) It s an Hebrew manner of Speech expressing his carnest and longing desire to fulfill the will of his Father c. English Divines on the place Nam qui vult antecedens vult etiam consequens desire he desired it Luke 22.15 He was as it were straitned and pained till he drank it such a longing desire had he after it Luke 12.50 And how resolutely doth he encounter and meet it Mat. 26.46 Iohn 18.4 And would he then pray contrary to the desire of his own heart and thus act contrary to what he prayed for 6. Whatever men who know not the mind of God nor what is good and expedient hic nunc may do or pray in reference to their sufferings yet to say that our blessed Lord who knew that he must (o) Luke 24.26 suffer and then enter into his glory would pray against his suffering is not very probable 7. Will any wise man ask a thing upon a condition that he knoweth to be impossible and is it not all one as to ask a thing that is in it self impossible It were no lesse ridiculous to desire that we might flee if we had wings then to desire wings whereby we may flee And if any man to shew his affection to such a thing did make use of such words as might import a present desire yet there is none but would allow to him so much candor as to interpret his words as expressing what he would do viz. if the condition were placed or possible at least and would not think him to be so foolish as to ask upon a condition he knows to be impossible Yea 8. Supposing that both these (p) Non fuisse in Christo contrarietatem voluntatum conatur Thom. ostendere 3. part quaest 18. art 6. sed ratio quam adfert frivolaest juxtaeam enim sequitur non esse contrarietatem voluntatum in nobis rectius Dionys Carthus hune nodum solvit in 3. sent dist 17. quaest 1. quem vide desires were expressed by way of prayer and petition yet it may appear from what we are to say part 4. concerning the sense of conditional petitions that Christ did truly and properly desire that he might drink that cup and that he did not either desire or pray that that cup might passe from him and thus we may conceive the meaning of the words to be this O Father if it were possible if it might stand with thy glory and the salvation of man for he is not speaking in reference to Gods power or of the possibility of the thing simply considered I wouldà desire to be freed from this cup which innocent nature according to it 's innate propension and sinless appetite after self-being and preservation so much abhorreth and must needs abominat But yet since I know that it is not thus possible but that thy glory in the salvation of man doth call for my suffering this is it that I do desire and do pray for that thy will may be done and that I may drink this bitter cup And can we imagine that the thoughts and desires of Christs heart were not the same then which they were a little after Ioh. 18.11 O! How pathetically there doth he reject such a desire For saith he the cup which my Father hath given me shall I not drink it And how doth he abominat such a desire flowing from Peter and how smartly doth he take him up Get thee behind me Sathan Mat. 16.22 23. And can we think that Christ would harbour such a (n) Musculus in Joh. 12.27 Petitionem carnis Dominus ipse confestim corrigit servato me exbâc horâ est vox carnis non spiritus Calvin in loc dicit Christum votum illud subitò sibielapsum statimcorrigere castigare Nolo cum Bellarm haec verba nimium exagitare modus tamen loquendi mihi non placet quamvis Paraeus pharmacum adhibeat distinguendo inter correctionem Logitam Ethicam Rhetoricam vid. Par. in Mat. 26. Udalricum apud Dion Carthus loc cit ubi etiam de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi desire in himself and offer it up in prayer which in Peter he calleth Sathans motion But you will say doth not Christ in his prayer propound this desire Ans Every thing spoken in Prayer is not askt neither doth it belong to the matter and object of petition but may be brought by way of narration meditation motive c. 9. What if it were said that the first words of this prayer as that of the afflicted Ps 102. from v 3. to 12. do rather contain a complaint then a petition as if he had said O Father how doth nature abhor this cup and if I would give way to it's complaint and did not reflect on the glorious ends of my suffering I could not but desire that this cup might pass from me but I will not entertain such a motion for I heartily acquiesce in thy will and holy appointment and this is it that I do indeed desire and pray for that thy will may be done 10. But we have too long digressed in speaking to the matter of this prayer by way of enquiry for we purpose not we need not now peremptorily determine let us only add some two or three words 1. Some may perhaps think that Christ looking upon his sufferings in themselves and abstractively without reference to the end he could not but (o) Desiderium voluntaetis naturalis non deliberativae dici poterit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. hanc dist apud Tho. 3. part quast 181. art 3. abhor them and why might he not give way to such an apprehension that rhe bitterness thereof might be a part of his suffering and thus put up a conditional prayer against them not that absolutely all things being considered or relatively as they were a mean to such a glorious end he did not desire them but meerly to shew the reality and greatness of his sufferings in themselves and to leave an (p) Ratio quae petitionem proposuit nolebat ut boc impleretur sed ad instructionem nostram volebat demonstrare nobis suam voluntatem naturalem motum sensualitatis quem sicut hom o habebat Thom. 3. part quaest 21. art 4. ad 1. example to us how we should carry under our tryals viz. that though we may be sensible of them and may complain of them yet with submission and a perfect resignation of our selves to Gods will and disposing especially since it is certain that Christ did many things for to be our copy and example Thus he did (q) Not only to be au evidence that he was sent of God and did that miracle in his strength but also to teach the Apostlesto praise God when he
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
laid aside while we are running the râ—ce that is set before us Heb. 12.1 Since therefore we know not what is the measure and portion and of temporall and outward things which is good and sutable for us we ought not to be peremptory in our desires after such or such a measure of them but should submissively roll our selves over upon the wisdom fidelitie love and care of our Father that he may give us such a portion of these things as may be most conducible for his glory and our eternall happinesse And O! how carefully should we watch over our hearts that our lusts our pride or covetousnesse do not enflame and add fewel to our desires which naturally are thus set on fire labouring to moderat them and alwayes to keep them within bounds that they be not excessive and exorbitant saying with Agur give me neither povertie nor riches Pro. 30.8 and having food and raiment let us according to the Apostles exhortation and Iacobs wish be therewith content 1. Tim. 6.8 Gen 28.20 O! let us often mind our main businesse and cheif end that it may regulat all our desires they being confined and kept in subordination to it Concl. 4. Although none of these outward things no not our bodily life and being which as the end must be more noble then all other things which are but means for maintaining and comforting thereof are so necessary that they should be absolutly and peremptorily loved desired and askt yet we may more confidently and peremptorily pray for a competent measure of those things that are more necessary for our being and life then for meer accessories or for aboundance and afluence of these transitory things we may more warrantably pray for our (g) Mat. 6.11 dayly Bread then that our (h) Psa 4.7 corne and wine may abound and with (i) Prov. 30. Agur we may more peremptorily ask food (k) Sufficientiam non indecentâ—r vult quisquis vult necamplius vult alioquin non ipsam vult ideo nondecenter vult August ad prob epist 121. cap. 6. convenient and that we be not pinched with poverty then that we may have (l) Qui autem dicit in oratione Domine multiplica divitias meas aut honores meos auge aut fac me in hoc seculo praepotentem atque clarentem c. puto cum non invenire in oratione Dominica quo possit haec vota cooptare Aug. ibid. cap. 12. riches honors and pleasures There is a competency and sufficiency which we cannot determine because it altereth and varieth according to our calling place and condition so that in respect of one and the same man that may be a competency and sufficient portion for him while in a private capacity which after he is a magistrate judge master of family c. is not enough nor sufficient for his condition rank and place albeit it were no difficult work to appoint for every one a Physicall as I may call it competency and measure which may suffice for maintaining his naturall life and being thus a very litle may suffice the most gluttonous appetite for natura est paucis contenta Yet only he whose wisdom is an unsearchable depth can assigne to every man a politique and civil competency sutable not only to his condition and rank in the world but also to his condition as he is a Pilgrime and viator and as he is on his journey home-wards for we are ready either to allow too much or too litle to others and alwayes too much to our selves but certainly a competency is desireable he who is the (m) 1 Cor. 14.33 God of order having appointed severall degrees and stations amongst men doth no doubt allow to every man such a measure of these outward things as may be sufficient to maintain him in such a rank and he may as warrantably petition such a measure of these things as is sufficient for that end as he may ask bread to put in his own mouth nay this civil and morall competency is no lesse then the naturall included in that (n) Mat. 6.11 petition for dayly bread and in Agurs (o) Prov. 30.8 desire of food convenient for the persons (p) Mat. 6.11 us and (q) Pro. 30.8 me must not only be considered in a naturall but also in a morall and politick condition and relation if we be masters of families that will not be food convenient for us which doth not serve for the maintenance of the family and that which may be enough for us and our families will not be sufficient for maintaining us into that rank and degree which is requisit for one who is in a publick charge nor for defraying the expences our place may put us to Yet let us not here exclude the former cautions though such a measure of these things may be comparatively and retatively necessary that is 1. more necessary then what is above the just measure and 2. necessary in reference to our being in and the discharging of our places aright yet these most necessary things ought only be desired and petitioned 1 secondarily giving spiritualls the precedency in our estimation and affection 2. relatively and in subordination to the great and cheif end And thus 3 conditionally if these things be and only so far as they shall prove subservient to the one thing necessary And 4. submissively and with a cheerfull resignation of our selves to the good pleasure and disposall of our kind Father who knoweth best what is good for us to have or want and 5. moderatly too great promotion or honors too great affluence and plenty may prove a snare and a judgement Deut. 32.15 Thy estate may be too great as thy shoes and garments too large much baggage and provision will rather prove a burthen then a help to the pilgrime Oh let us then take heed to the exhortation and see that our conversation be without covetousnesse Heb. 13.5 though thou mayest provide for thy family 1 Tim. 5 8. Though thou mayest lay up a fore hand as Joseph did against the famine Gen. 41.48 though thou mayest thus moderatly care for to morrow and parents provide for their children 2 Cor. 12.14 yet with moderation all care for these things that wants this qualification is sinfull and must be abandoned Phil. 4.6 5. Concl. 5. While we say that temporalls ought not be absolutly askt we do not affirme our prayers for these things should be in that sense conditionall in which the Logicians do call an enunciation conditionall and hypothetick because thus the truth (r) Vera enim est haec conditionalis Si Petrus esset Bucephalus esset irrationalis of neither part is considered but only their connexion and thus doth (Å¿) Suppositio ut aiunt nihil ponit affirm nothing to be existing it doth not import that either the condition is or shall be placed or that the consequent viz. what is inferred upon such a supposition or
condition now is or at any time hereafter shall really be I grant the promises concerning these outward things may thus be called conditionall because the condition either 1. of the expediency of these things 2. of faith and other requisits in our prayer and 3. of walking uprightly as to the person and supplicant failing these are not included in the promise which is intailed to such a condition and proviso and so we cannot in faith plead such a promise untill first we begg and obtain a pardon And though there were no such failing either in the person or his performance either in the supplicant or in his supplication which might infer and according to the tenor of the covenant of grace procure a forfeiture of our right and exclude us from the promise though we may confidently and in faith approach the Throne knowing assuredly that we shall have in answer to our prayers either the particular viz. if it be good and expedient or (t) See part 4. sect 1. else the equivalent some other yea some better thing in stead of it yet we must ask with submission as to the particular it self not knowing whether or not hic nune it be good for us and so whether or not the promise doth give us a right to it Thus the promises are conditional in the former sense but our prayers are not For though we ask upon condition yet positively and determinately we ask for that condition rather respects the return grant and answer then prayer it self rather our getting and obtaining then our asking and desicing for absolutely we ask and desire but we do not ask and desire that we may absolutely and upon any terms have and receive but only upon condition if it be good and expedient for us to have And thus the condition is rather included in the object of prayer then in the act it self Yet since the act doth include a necessary habitude to the object and prayer to the return and answer for what is it to pray for such and such a particular but to petition that it may be given to us and we may have it therefore is it that prayer it self is said to he conditional which doth not cannot import that we do not really and properly ask and desire but that we do not ask and desire peremptorily and that we may have upon any terms and that we ask with submission to the divine appointment and in subordination to the one thing that is absolutely necessary But though we thus determinatly and in a maner absolutely ask if we respect the act and performance it self yet looking to the whole complex especially to the grant and return in the supposed case of non-expediency equivalently and by just interpretation we may be said not to ask the particular which we name in our prayers but rather to ask that we may not have it while we ask in subordination to the great end we pray that we may not get that which would obstruct and hinder our obtaining of it And therefore since the particular we pitched on as convenient for us is such as would prove a snare and a weight to beset us while we are running the race that is set before us while we pray for it relatively and in subordination we pray that we may not have it in the supposed case of opposition as shall at greater length be shown Part 4. Here it may be ask't whether we may also pray for the condition and thus pray absolutely for temporals For according to the rule in the Schools An (u) Hypothetica exposita con ditione evadit absoluta hypothetick proposition when the condition is placed becometh absolute And thus if the condition be a part of the object and directly in recto belong to the mater of the petition it is placed there and the petition cannot be said to depend upon it as a condition and so cannot in respect of it be called conditional But not to contend for terms the question is whether we may pray for the condition that it may be placed as for the thing that it may be given viz. 1. That the Lord would give such a particular and 2. make it a blessing Ans There is no doubt that we may ask a blessing with all we enjoy but whether we may ask that such a thing of it self indifferent may become a blessing that we may enjoy it seemeth more difficult For to us such a petition seemeth to import too much eagerness and peremptoriness in our desire after such a thing and therefore whatever may be said of this way of asking in it self as not being simply unlawfull yet it appeareth to be most safe either to ask conditionally or if the condition be also askt and the placing of it be a part of the petition our submission would then be expressed and we would cordially protest that though we ask such a thing and that it may prove a blessing yet we will not grudge nor repine though it be withheld but will acquiesce in the good pleasure of God and will construe a denyal to proceed from the love and care of a Father who knows best what is fittest for us to have or want and who can abundantly compense and make up that supposed loss But since the condition of expediency and subserviency to the great end must belong to the object of our prayers either as a part or limitation of it we may enquire whether alwayes we may reflect upon that condition and only ask these temporals in relation and subordination to the one thing necessary Ans We will not now digresse to speak to that noble question how we should in all our wayes intend and aim at the glory of God But in answer to the present question it will not be denyed that they who must do (x) 1 Cor. 10.31 all to the glory of God must propose this end in that most spiritual and immediate part of worship wherein we have (y) 1 Joh. 1.3 fellowship with the Father and his Son Jesus Christ that they who must eat and drink to the glory of God must ask their dayly bread to the glory of God It s true the Saints do not in every petition actually and formally reflect upon that great end yet virtually and by just interpretation they do so that if they were askt if they desired such a mercy though it should prove prejudicial unto and obstructive of the glory of God and a hinderance of their salvation they might truly reply that they would not in any wise have it upon these terms and that they would prefer affliction to such a supposed mercy and this virtual and habitual intention must exclude all peremptory and impatient desires after these things we must not so forget the chief end as to make these base things our end which we must do when we desire them so absolutely and peremptorily as that we will not bear a denyal when these things are sought
hom 21. in epist ad Philip. hom 3. vid. Thom in 4. sent dist 45. quaest 2. art 2. Chrysostowe Altisiodorensis and Porretanus that albeir neither these who already are in hell or who are sentenced thither and ready to be cast in can be wholly delivered from that place of torment yet their pains there may be mitigated by the prayers of the Saints (a) Damas loc cit Daemaescen his fable concerning the skull of a dead man whom (b) Thom. in lib. 4. seut dist 45 quaest 2 art 2. ad quartum Thomas and many others affirm to have been a Pagan and idolatrous Priest which should have uttered these words u to Macarius the Egyptian Anchoret when thou doest ofter up thy prayers for the dead we who are in hell receive some little ease of our torment (c) Alph. Mendoz. cout tâ—col quaest 6. sect 5. Mendoza thinks this skull not to be the head of one that was damned but of a just man in Purgatory but (d) Bellar. depurgaâ— lib. 2 cap 18. At fortesse melius rejicerentur ut Apocrypha quae asseruntur de illo cranio non enim in libro c. Bellarmine is content this history be accounted apocryphal but as to the testimonies we have alledged to which may be added many mo and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and often inculcated aphorism which the Master (e) Lomb. 4. sent dist 45. ex Aug. Ench. cap. 110. quibus prosunt suffrágia aut ad hoc prosune ut plena siat remissio aut tolerabilior sit ipsa damnatio mediocriter malis suffragantur ad paenae mitigationem of Sentences doth cite from Augustine and approve Prayers for the dead do either profit them to the obtaining of a full pardon or to the diminution and mitigation of their torment Papists now think it safest for them not to mention these and Bellarmine only taketh notice of that passage of Augustine telling us that the learned father by damnation did understand the pains of purgatory which strange glosse as it is contrary to Lombard and all others who make use of that passage so to the words and their distinction which must import an opposition and warrant us to infer from Bellarmines interpretation That those who are in purgatory shall never obtain the remission of their sins Thus we see that Papists though they would make us believe that they embrace the doctrine of the fathers as a rule of faith yet do cry up or cry down follow or reject what these say according as that maketh for or against their interest and opinion And they do not scruple to disclaim those fancies we have mentioned though more clearly asserted by them then what they in this controversie would father upon them because these concâ—iâ—s were not so advantagious for the Popes treasury nor so fit for feeding the Priests bellies and such is Bellarmines impudence that as if none of these particulars had ever been mentioned or maintained by any of the learned he dare confidently (f) Certum est Ecclesiae suffragia non prodesse beatis nec damnatis sed solum its qui in Purgatorio degunt id quod docent omnes scholastici c. Bellar. loc cit affirm It to be certain that the suffrages of the Church do not profit either the damned or the blessed but only those who are in Purgatory as all the Schoolmen saith this bold man do maintain with Augustine But the Jesuit and his complices had reason to expunge 1. the damned out of their roll knowing that they would wait long before the devil and the damned would send them money that they might say mass for them and the living will hardly be perswaded that the popish devotion will bring their friends from hell 2. As for the Spirits in glory their condition were miserable if they stood in need of our help and wherefore would Papiss say should we pray to them who stand in need of our prayers You will say though the Spirits of just men made perfect be happy in the fruition of God and the assured expectation of the resurrection of their bodies yet why may not both we and they pray for the consummation of their happiness Ans I grant that certainty of success doth not exclude but rather suppose the means and may be a notable encouragment to use them but wherefore should they who have already used the means and now are begun to enjoy the end use them any more and far lesse should others undergo such a needless task for them who will go to buy after the market day is past they have run the race and finished their course and now they must rest from their labours and eat the sweet fruit thereof unto all eternity Râ—v 14.13 And therefore Bellarmine had reason to confess that our prayers can do them no good albeit it be certain and we might from many pregnant testimonies clearly demonstrate that those fathers from whom the custom of praying for the dead took its rise did yea especially pray for those whom they supposed to enjoy the crown of glory Thus the popish Rabbies finding no place either in heaven or hell where they could vent their wares at length they espied a middle place where with greater advantage they might proclaim the market though earth must be the place where the money must be laid down for their merchants grand axiom is no pay no masse no trust no not for one hour but if you bring their hire in your hand these mountebanks will promise you a good peny-worth though they cannot ascend so high as heaven nor descend so low as hell yet they will ply a voyage to Purgatory and from thence by the cords of their prayers and masses draw out souls lying in torment one thing they are sure of that thus they shall draw moneys from the cabins of the living and though they drive no spoil from Purgatory as having no ground of quarrel against that place since the fire of purgatory maketh their kitchins to smoak and (g) This strange fire must have a strange effect other fires can serve to dresse boyl c. provideth a portion for their fat bellies yet they shall make a good booty on earth and thus though these prayers and masses like the Pagan (h) Isa 41.23 Jer. 10.5 Concl. 2. idols can neither do good nor evil to the dead yet they both profit and hurt the living the Priests lose not their labour but the heirs and friends of the defunct find the smart they buy at a dear rate that which is of no value Concl. 2. We are not obliged we are under no divine command to pray for those whom we know to have committed the sin against the holy Ghost this is that sin unto death for which the Apostle will not command us to pray 1 Joh. 5.16 It is the blasphemy that God will never pardon Mat. 12.31 32. It s impossible that they who fall into this sin
as do evil that under them we may lead a quiet and peaceable in all godlinesse and honesty 1 Timoth. 2.2 Rom. 13.3 Isa 49.23 Psa 105 22. Amos. 5.2 Prayer is the best tribute ye can pay to them and the best (p) Vid. August contr liter Petiliani lib. 2. cap. 23.86 92. in Evan. Joan tract 2. office ye can perform to your neighbors and fellow-subjects whatever be the judgment of the world or its reward yet the best Christians will be found to be the best subjects and the best neighbors Sed bonus vir Cajus Seius tantum malus quod Christianus 3. Who will ask whether he should pray for the Kingdom city an place of his abod and nativity 1 Because of severall relations we stand under towards our countrey-men as being fellow-subjects compatriots brethren being neerer in kin to many of them then to strangers and companions we are obliged in a speciall manner to pray for them Psa 122.8 Rom. 9.2 3. Secondly because our peace and welfare consists in theirs Jer. 29.7 And 3. thus we should not only pray for temporals to them but also for grace and spiritual mercies we cannot live securely where the fear of God is not least like the fish in the sea the greater devour and make a prey of the lesser Gen. 20.11 O! then pray for them if thou wouldst not have them make a (q) Isa 59.15 prey of thee Did Abraham so importunatly interceed for (r) Gen. 18. Sodom though he was not concerned in their misery and wilt not thou plead for the place of thy habitation with whom thou must share in their prosperity or adversity It s the Saints priviledge that they may be a blessing in the midst of the land Isa 19.24 and bear up the pillars of a sinking sinfull world Psa 75.3 were there not a Saint on earth how quickly might the earth and all its inhabitants be dissolved Behold the difference between the upright and the wicked the one is a blessing and the other a curse to the place Prov. 11.11 and prayer is that messenger the Saints employ to fetch home the blessing to themselves and others 4. This duty in a speciall maner lieth on them who live together in one family as being yet more neerly concerned in the good or evil of one another It s true this duty doth in a speciall manner lie upon the master of the Family who must with good (Å¿) Josh 24.15 Joshua undertake for himself and all within his house He must be a King to rule there a Prophet to teach and instruct them and a Priest to offer up daily sacrifices with them and for them none are exempted from this duty David though a King on whom the care of the whole nation did ly yet did not forget his family after he had been employed in the publike worship of God it is said of him to his commendation that he returned to blesse his houshold 2 Sam. 6.20 If Cornelius be a devour man his religion must not be confined within his own breast and therefore it s observed that he feared God with all his house and prayed to God allway Act. 10.2 But albeit this duty especially as to the performance of it with the whole family as being their mouth and minister doth ly upon the master of the house yet none in the family are exempted from a private and personal communion with God in prayer what though the head of the house neglect his duty and were a gracelesse man wilt thou go to hell because thy Father and master doth run thither Ah! rather with holy David lament and say Wo is me that I sojourn in Mesech and dwell in the tents (t) Not that David ever was in those countreyes but he called those so amongst whom he was by reason of their fierce barbarousnesse and wickednesse Diodat on the place of Kedar Psa 120.5 and thou shouldst the rather be busie thy self if the rest of the family be negligent that thou mayest get thy name out of the curse that is denounced against prayerlesse families Ier. 10.25 and what knowest thou but thy prayers may procure a blessing to the whole family (u) Gen. 30.30 Labans house and estate was blessed for Iacobs sake and (x) Gen. 39.5 Potiphars house yea and all (y) Gen. 41. Egypt for Ioseph And then if others make conscience of their duty what a shame is it for thee to be singular in evil and that thou alone shalt be pluckt out of the family and cast into hell Ah! be no longer a devil to tempt the Saints by thy wicked example Thou wicked son or servant what wilt thou say and with what horror and confusion wilt thou behold thy Father and master in Glory whilst thou art cast out Oh! said dying (z) Sam. Clerk in his life Mr. Bolton to his children I Verily beleeve that none of you dar think to meet me at the great Tribunal of Christ in an unregenerat state Yet 5 this duty doth ly more forcibly upon those who are of the Houshold of a faith (b) Sicuti in aliis charitatis officiis ita in precibus prima debet esse cura sanctorum Calvin in Eph. 6.18 though the members of that family be far scattered through many nations yet they are more firmly united then those of any other incorporation we have seven ligaments and bonds of union held sorth in one Scripture Eph. 4.4 5 6. which are brought as so many motives to keep the unity of the spirit in the bond of peace v. 3. and may serve as so many arguments to stir us up to make conscience of this duty to pray one for another 1. All the Saints are members of One Body 2. All are animated by One and the same Spirit 3 All are called in one hope and are joynt heirs of the same Crown and Kingdom 4. They all serve the same Lord and master 5. All have one and the same Faith and profession one task and work all are walking in the same way and travelling to the same home and all must lodge together unto all eternity 6. One Baptisme all have the same badge and wear the same livery 7. All have one God and Father in Christ Jesus all are of a noble descent and of the blood Royall as to their regeneration and new birth Is there then any relation like to that which is amongst the Saints Is there any union which is so intimat and strong and yet alas in this jangling and contending age self-love as a canker consumeth and eateth our true love to the brethren now are the dayes foretold by our Lord Jesus in which the love of many should wax cold Mat. 24 12. where there is not true love there cannot be a cordiall desire of their good and no prayer for them that God will accept O but its a sad character thou art no son who dost not mind thy brethren and if thou hast no Sympathy
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
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
(Å¿) We are not now speaking of spirituals which have no place here because these shall not be with held no not as to their measure and degree as may appear from Patt 1. Chap. 7. Sect. 2. indifferent and may in the use prove serpents to sting thee and not bread to nourish thee and so could not be given to thee when such but in wrath But if thou hast learned to pray as thou ought'st submitting to him who is (t) Isa 28.29 wonderfull in counsel and excellent in working to the only wise God and thy compassion at Father who will not give thee a stone in stead of fish and confining thy desires within the bounds of the promise for these indifferent things only then fall under the promise when hic nunc they are good to us as hath been shown Part 1. Chap. 7. and Part 2. Chap 2. if thou hast thus learned to pray aright thou needst not doubt of the success of thy prayers but maist be assured that though thou hast not gotten the particular that thou named in thy prayer yet thy prayer hath been heard and answered the true sense and meaning whereof must be this (u) 1 Tim. 1.17 O Lord thou knowest what is good for me to have or want and this is the mercy that I desire if it may prove a mercy and blessing indeed but otherwise let me rather want it then have it in wrath and to be a snare unto me So that every prayer for outward and temporal things must have a condition either tacite or expressed and so must have two parts and members and as we pray for such a supposed mercy upon supposition of expediency and conveniency So we pray against it and that it may not be given upon supposition of inexpediency and hurt Hence its evident that the Lord in denying when the condition of expediency faileth or delaying till it be placed doth hear and answer thy prayer and if he did give the particular he would not answer but reject thy prayer for under both parts of the supposition this is it which is absolutely said and askt Lord do thou as a wise and tender father make choyce for thy foolish child and do as to the particular desired what may prove for thy glory the good of the Church and thy servants comfort advantage and eternal happiness And when we thus pray if the Lord did not with-hold what would be for our hurt for otherwise as we may suppose from Part. 2. Chap. 2. Sect. 2. and what here followeth when these outward things would prove good for us they will not be with-held and if he did give the particular we named he should not answer our prayers nor fulfill his promises nor do according to our faith and expectation nor according to our trust in him or that fatherly care and providence he exerciseth towards his chosen ones but in with-holding what we thus desired in the supposed case of inexpediency he answereth all those ends and engagements And upon the former ground we may yet further argue 1. what is only conditionally askt if the condition fail it is not askt and what is only relatively and in reference to such an end loved and desired when it will not conduce unto but rather hinder and obstruct that end it is not loved and desired but rather hated and loathed But the Saints pray for these outward and temporal things only conditionally and relatively as we have seen Part 1. Chap. 7. Sect. 2. and in the present case the condition faileth and their subserviency to the great end and therefore they being thus cloathed with such circumstances they are not askt not desired and therefore their prayers cannot be said to want an answer because these are not given 2. Such conditional petitions must have two parts and those opposit according to the nature of the condition viz. that such a particular may be given upon the supposition of expediency and upon the contrary supposition of hurt and inexpediency that it may be with-held and not given now both these conditions cannot concur as being opposit and so both these parts joyntly and in sensu composito cannot subsist nor be askt and one of them and that the best and which only in the supposed case is desired and shall I say absolutely x askt is alwaies heard and answered (u) When the condition is placed and included an bypothetical proposition be coâ—eth absolute conditionâ—lis pâ—sita couâ—â— one fit absoluta even then when the particular is not given 3. If our prayers must not be thus resolved and so thus heard and answered when the particular is denied as we would 1 prove forgetfull of our main and great unsiness and the one thing necessary in not asking in subordination threunto and 2. as we might prejudge the Church and wrong others who may be also concerned therein So. 3 we might be injuâ—â—ous to our own selves in reference to our self ends which then must rule and mislead for what knowest thou but in the denial there may be a reservation for some greater mercy of the same nature and kind which would have been obstructed by â—â—y getting what for the present thou so earnestly desired if thou hadst come to such a place and hadst been put in such a station and condition of life as thou didst so greedily cover that might have obstructed thy greater preferment and better accommodation in the world and then again â—â—y getting such a particular might bring along with it some sad and heavy cross which the having of such a mercy could not counter-ballance and therefore the Lord in his love and in his pity may prevent such a great evil by with-holding a less good And thâ—n wâ—at hath been said in reference to the prayers of the wicked that they are not accepted heard nor answered aâ— being 〈◊〉 abomination to the Lord when the particular they desired is given may serve as a second ground for illustrating the present point concerning the Lords hearing and answering the Saints prayers when the particular is not granted As there will hear be found parity of reason though upon contrary grounds So the ends and designs keeping still the opposition will appear to be proportionably alike by comparing what hath been here said concerning the one viz. the ends propounded in the dispensation of those mercies to the wicked with what followeth Sect. 4. concerning the trials and disappointments of the Saints only in the general now we may suppose that as the Lord in wrath giveth to the (y) Eph. 2.3 children of wrath that which through their folly and abuse becometh a snare and occasion of their ruine So in mercy he with-holds from the vessels of mercy what would harm them and become a temptation and occasion of their hurt and therefore as he answereth â—ot the prayers of the wicked when he giveth them their hearts desâ—re So he answereth the prayers of his servants when he withholdeth the particular they
desiâ—â—d 3. From the return maâ—e to Christs prayer once and again (z) Mat. 26.39 42 44. renewed that th◠〈◊〉 â—â—â—ght â—â—â—s fâ—om â—im it is evident that the prayer may be 〈…〉 when the particular is not graâ—ced for 〈…〉 or pâ—â—s a â—ay from him but he did drink it oâ—◠〈◊〉 the â—â—â—â—om and yeâ— it were blasphemous to imagine that Christs â—â—ayer wâ—â— not heard contrary to what hâ— himself â—ffâ—â—â—th Joh. 11 4â— Father I know that thou alwaies heaâ—est me And paâ—â—icularly as to that prayer the holy Spirit â—â—stifieth that he was heard Heb. 5.7 And then 4. in the general the Scriptures of truth do most clearly fully and frequently assert that they thâ—â— sâ—ek the Lord shall not want any good thing Psa 34 10. the same is affirmed of them that walk vprightâ—â— Psa 84.11 and of them that fear the Lord Psâ— 34.9 Hâ—â—ce we may well infer since they shall want â—o good thing they cannot want a return â—o their prayers and 〈…〉 answer from their God the Lord doing what is 〈◊〉 for them 〈◊〉 reference to the particular they desired Aâ—d siâ—â—e no 〈◊〉 shall befall the righteous Psa 91.10 Pâ—â—v 12.21 c. therefore they shall not gâ—â—â—hat 〈…〉 â—hem 〈◊〉 they should ask it upon a mistake 〈◊〉 â—aths of th◠〈◊〉 are mâ—â—c◠〈◊〉 truth â—esuâ— haâ— kâ—â—p 〈…〉 monies Psa 25.10 If all his 〈…〉 such then 〈◊〉 those paths in which he 〈◊〉 in â—â—swering thâ—â— prayers those paths must be suâ—◠〈…〉 of â—â—uth and fidelity in 〈◊〉 forming thâ—â—e 〈…〉 answer them when they call upon him There 〈◊〉 â—ever a pâ—â—yer pâ—â—â—â—ed out in truth at which the God of truth did â—oâ— drew nigh and to which he did not 〈◊〉 Psa 145.18.19 all his paths are mercy and truth to all true 〈◊〉 who can produce one exception or instance to the coâ—trâ—â—y He never said to such sock ye me in vain Isa 45.19 and then there is a considerable word to this purpose Rom. 8.28 We know that all things work together for good to them that love him if we ponder the scope of the place we will find this general truth to have a special relation to prayer of which the Apostle had been speaking in the two preceeding verses where he had shown our ignorance and that we know not what to ask and the need we stand in of light and help and now saith he you having been assisted to do your duty and pray arâ—ght you need not be anxious for Gods part and that which lieth upon him to do by way of return for ye may be assured whether he give or with-hold the particular he will have such a care of you as to do nothing but what he will make contribute and work for your good though we know not what to ask yet God knoweth what to give he will not challenge thee for asking what thou apprehended to be good for thee if (a) Especially since his Spirit may concur and assist thee in the pouring out of such a prayer it being our duty to go to God and hold up to him what we conceived to be good and fit for us committing to him to make choyce for us what he knows to be best See Part 1. Chap. 9. Pag. 269. upon the matter it be lawfull and if thy desire be moderate and submissive although as to the particular there may be a mistake flowing from thy ignorance of the event and those following circumstances which thou couldst not for-see but yet the Lord will do what he of his infinite wisdom and knowledge seeth will be indeed good and convenient for thee and we I and ye believing Romans saith the Apostle do know that God will care for them that love him and who in all things do make their requests known to him he will procure their good by the fittest means though the wicked will not know and acknowledge Gods care and fidelity in performing his promises and therefore think it in vain to seek the Lord yet we know and are perswaded of his love and care Surely the knowledge and belief of this point is a differencing mark and character they who have no interest in Gods love and care will not believe it towards others And thus its certain that the Lord alwaies heareth his honest supplicants Si (b) Aug. â—uâ—i supra non ad voluntatem tamen ad utilitatem If not according to their desire yet for their profit which if our (c) Our desires are often foolish and â—â—rtfull desires would not hinder and obstruct they should alwaies be answered what doth our kind Father grudge to give us such empty trifles which he bestoweth in such abundance upon the wicked would he who hath so loved us as to give his only begotten Son to death for us and to prepare an exceeding and (d) 2 Cor. 4.17 eternal weight of glory for us would he with-hold these perishing thiâ—gs from us if it were not for our good Rom. 8. â—2 Nay if we had not askt as we could have no solid peace either in the having or wanting such a particular that being the fruit of prayer Phil. 4.6 7. So we might have (e) Deus concedit tratus quod negat propitius vid. Aug. loco jam jam citato gotten in wrath what the Lord now in mercy with-holdeth from thee who hast committed the matter to God and hast referred all to his wise free and loving choyce And thus whatever be the particular ends and reasons of which Sect. 4. why the Lord with-holdeth such and such particular mercies as we desired in the general it is evident that his design herein alwaies is to prevent our hurt and promove our comfort and happiness and that all his paths toward us may be mercy and truth by making all things work together for our good And now to the Objection as it is propounded we answer Although al things did come alike to all yet they are not alike to all though in the outward dispensation there appear no diffâ—rence yet as to the fountain from which such a dispensation did flow the end to which it doth tend the effect fruit use c there is a vast difference for those things which are mercies blessings and pledges of love to the Saints prove snares judgments and an earnest of everlasting wrath to the wicked and what greater difference can be imagined yea not only is there so great an inequality dissimilitude where they seem to be equal and alike but also where there is an inequality and the advantage appeareth to be on the part of the wicked as while we compare them in their prosperity and success and having (f) Ps 73 7â— more then their heart could wish with the godly under persecution affliction and sore calamities yet even thus the case is not altered nor the difference and disproportion less for the Saints afflictions wants and tryals are sanctified unto them and are made to work for their good as being