Where Dives bemoaneth his sad condition unto Abraham but dare not look up to God and present his supplications unto him But it was for no purpose to him to run to the empty Cistern after the fountain was stopped its folly to run to the Saints for help when the Lord himself doth hide his face And the scope of this parable so it s conceived to be rather then a History is to show how hopelesse and remedilesse the condition of the damned is and that they need not look either to God or man for help and relief You will say Obj. Is it not their duty to call upon God are they not as his creatures obliged to worship him Ans Their prison and bonds cannot discharge them of that debt Ans Every part of immediate worship should rather be considered as the creatures priviledge then duty though Subjects must wait upon their King yet they may not approach the Throne without a call Whosoever whether man or woman did thus come unto Ahasuerus into the inner Court he must die none was to be spared but he to whom the King held forth the golden Scepter Esth 4.11 And now the damned are (t) Luk. 3.17 chaffs and God to them is a (u) Heb. 12.29 consuming fire and he hath told them he will never stretch forth the golden Scepter to them and therefore they may not they dare not draw nigh to him they have lost that priviledge and prayer can be no more a mean to them of good whatever may be said of it under some subtile abstraction and the naked consideration of it as a duty which they little mind or regard and therefore the very thoughts of a communion with God and drawing nigh to him in any Ordinance must be a torment and abhorring unto them and though they may not yet it leaves not off to be their sin that they do not draw nigh to God because through their own fault they have brought upon themselves that cursed incapacity which now is (x) Peccatum paena peccati both their sin and their misery You will say did not the devil pray to God Obj. and ask a licence to plague Job Job 1.11 and 2.5 And did not the devils beseech Christ to suffer them to enter into the herd of Swine Ans Mat. 8.31 Ans It s one thing to (y) Petitio est quid communius quas◠genus precationis unde recte Swarez loc cit lib. 1. cap 2. sect 10 In hâc vero materiâ inquit oratio sumitur pro specie quâdam perfectissimae petitionis quae religiosa fit ad cultum Dei pertineat ideo per petitionem tanquam per genus definitur ask from God another thing to pray unto him though he who prayeth must ask yet every sort of asking is not a prayer unless it be a religious asking by way of adoration and worship it is a religious offering up of our desires to God as a part of that homage and service we owe to him and that thereby he might be glorified But Sathan did not thus ask from God whose worship and service he abhorreth and whom in all his wayes he laboureth to dishonour and therefore he cannot be said to pray unto him whatever he may ask from him Though Papists dare (z) Cum Thom. 2.2 quaest 83. art 3. dispute yet none of them are so impudent as to deny that Oratio est actus Religionis and that it doth import a religious adoration of God If you enquire how Sathan dare ask any thing of God whom he laboureth to dishonour in all his wayes Ans Though Sathan be already sentenced and sent to prison yet that sentence will not be fully executed as to his torment and confinement till the great and generall Judgment and therefore though now he be in everlasting chains of darknesse yet he is said to be reserved unto the Judgment of the great day Jud. ver 8. And therefore during this time of hard reprivall some links of this chain are now and then loosed and this (a) Rev. 20.7 3. prisoner is permitted to ascend out of the bottomlesse pit as an executioner of Gods wrath to deceive insnare and plague a wicked secure and rebellious world and he thirsting after mans ruin and misery and the dishonour of God may be permitted to ask a licence to plague sinners and to chastise the godly though he intend their ruin And the Lord in wrath to him and the vessells of wrath and for the tryall of his servants may give to him as his Lictor and Officer a commission and grant his desire and yet make his work become a (b) Some think that Sathans torment shall be the greater the moe be bringeth to hell and thus in some respect they are yet Viators and are reserved unto an additional sentence snare to himself and in that great day reckon with him for all his snares and temptations laid before the sons of men O! ye who are yet in the land of the living and under the use of the means when ye consider the case of the devils and damned praise God that your case is not as hopelesse and irrecoverable as theirs that the door is not yet shut upon you that ye may draw nigh to God that the King is yet on the Throne of mercy stretching out the golden Scepter unto you so that you need not fear to approach and present your supplications unto him O! Be of good courage may I say as they unto blind Bartimeus Mark 10.26 rise he calleth thee and if thou answer his call he will not he cannot in (c) Joh. 6.37 any wayes reject thee O! But take heed that thou mispend not and squander away the market day What knowest thou O man how soon thy glasse may be turned it may now be the evening of thy day O! then run that night surprize thee not O! run to the King for a pardon before this short day of thy reprivall be past I have read of one who being askt why he prayed so much O said he I must die O! remember this all ye that forget God that forget your selves and do not consider what ye have lying at the stake if you do not present your supplications to the King while he holds forth the golden Scepter unto you if thou make not thy peace with him whom thou hast provoked while thou art in the way thou wilt be sent to the prison from which there is no out-coming Mat. 5.25 26. Oh! draw nigh to God in time and consider your wayes before he come against you as an enemy to tear you in pieces when there will be none to deliver you Psal 50.22.15 Though ye would then cry to him it would be to no purpose he will laugh at your calamity and mock when your fear cometh as desolation and your destruction as a whirle-wind Prov 1.26 27. Though thou wouldst howl to God to all eternity though
possesse all things 2. Cor. 6. ver 10. All are thus put under the Christians feet and may be subservient to us and become as it were a staff in our hand while we are walking with God and toward the promised Land omnia vestra sunt saith Cajet in 1. Cor. 3. ver 21. h.e. Propter vos ordinaia ad vestram utilitatem All are his 1. Cor. 3. vers 21 22. the world the whole world is his Yea what is not yet known or discovered Could Alexander Caesar or he who was the greatest Monarch and Potentate lay claim to so much Sea and Land with all it's furniture all it's beauty glory and riches is too mean a portion for him who is (b) 1. Joh. 3.9 born of God The Heavens are his and may I not say Hell also though he shall never see that place of torment yet it is his talent which he may improve to advantage And yet all these great and excellent things are not all nor the main they are little they are as nothing they are not worthy once to be named in respect of those things which eye hath not seen nor ear heard 1. Cor. 2. vers 9. in respect of that Crown of life and glory 1. Pet. 5. vers 4. Jam. 1. vers 12. and that incorruptible and undefiled inheritance that fadeth not away reserved for him in the Heavens 1. Cor. 9. v. 25. 1. Pet. 1. v. 14. Thus O! ye despised and disconsolated Saints this is your allowance and great portion and these other things are but for our provision while we are in the wilderness and a torch to let us see our way and a staff in our hand while we are going home Thus the children of God are great Heirs indeed they are Kings Rev. 1. vers 6. All the Honours Riches and Pleasures under the Sun all corruptible Crowns wrapt up in one are but as a Cipher and amount to nothing in respect of this one thing They are verily happy and blessed who are thus happy and yet the prime of all their happiness and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consisteth in this that they have (c) 1. John 3. vers 9. fellowship with the Father and His Son Jesus Christ The Lord himself is our great all in Him alone we eminently enjoy all qui habet habentem omnia habet omnia He who can with David Psal 16. vers 5 6. say The Lord is the portion of my inheritance and cup hath reason with him also to conclude I have a goodly heritage This was the marrow of Abrahams blessing when called to sojourn in a strange Land that the Lord himself should be his portion and exceeding great reward Gen. 15. vers 1. Ah! would the men of this world have said is this all our portion and allowance Is this all the recompence we may expect O! How would they have slighted such an offer They could not exstract any consolation from it O! but saith the Lord to Abraham What thinkest thou of thy condition View thy portion and allowance I am thy Shield and wilt thou fear I am thy Reward and hast thou proven an ill Merchant Doest thou rue thy bargain now thou hast the full Ocean for leaving the empty Cisterns I who am thy inheritance am the Almighty God or as others but to the same purpose translate the words I am God all-sufficient there is in me not only an infinite self-sufficiency but also enough to satisfie the vast capacity of the reasonable creature which cannot be filled with any finite object My sufficiency shall be for thy satisfaction I am thy Reward and although thou must be an expectant for a while as to the full fruition of thy inheritance yet thou shall have something in hand I will not be as a stranger to thee in this thy Pilgrimage I will visite thee and all my Attributes shall be imployed for thy good my Mercy and loving Kindness shall follow thee my Beauty and Excellency thou mayest behold my Power shall uphold thee and my Fury and 〈◊〉 justice shall pursue thine enemies O! But may some with her John 4. vers 11. say the well is deep and we have nothing to draw with Ans It is true of our selves we have neither a vessel to hold nor a hand to draw but He who openeth the fountain and invites us to drink doth offer both to us He of His free love hath digged the well the Promises which hold out to us these living waters and Faith which is the hand are His free Gifts and unlesse He pour out upon us the Spirit of Prayer and Supplication that being as it were the bucket wherewith we draw we know not what to ask so that albeit the Lord honour us in calling for our help and in imploying us in His work yet all must come from Himself and when He rewards our work He (d) Deus coronat sua dona non tuamerita August de gr lib. cap. 7. hom 14. in 50. hom cum ab illo habeamue quicquid illi offerimus ex illo si◠quicquid boni sumus Serm. 1. in Psal 32. nobis 33. vers 4. inter pontificios vid. Durand in 2. Sent. dist 27. quest 2. crowns His own Gift But thus though we have nothing to offer to Him but His own as David and that people truly said concerning outward things and temporals 1. Chr. 29. vers 14. but we far rather and upon another account as to our Spiritual sacrifices yet He calls for our offering though we have nothing wherewith to draw yet He calls for our bucket that He may fill it He will have us to pray and He will perform our desires He will give to His honest Supplicants not some few things but whatsoever they shall ask Joh. 14. vers 13. and chap. 16. vers 23. He is God all-sufficient all that can make for the creatures happiness is eminently to be found in Him and efficiently from Him and all this good these great and excellent things which eye hath not seen nor ear heard must be conveighed unto us by Prayer and given in return to our Supplications That key wherewith (e) Jam. 5. vers 17. 2 Chr 6. v. 26 and chap. 7. vers 13. Elias did open and shut the doors of heaven must unlock all our Fathers cabins and the praying soul may choose what Jewel he will he may lay hold on eternal life and the immortall crown the hidden (f) Rev. 2. vers 17. manna and the white stone in which is engraven the new name which no man knoweth saving he that receiveth it 2. There is a fulness in Christ Job 1. vers 16. in Him are treasures all treasures of wisdom and knowledge but ah they are (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hid Col. 2. vers 3. Though the treasure be full yet it is lockt and where shall we find a key to open it It s hid and how shall the ignorant foolish sinner fall upon it Nay but why
geese-god Wendilin their sheep-god Eulogius their horse-god Antonius their swine-god c. Rochus their plague-physician and protector Appollonia their tooth-ach doctrix John a god of the Epilepsy Eutropius of the Hydropsy and Dame Catharine is lady of the mid-wives c. O! what mater of astonishment is it to consider that these who professe the Gospel should be so far left of God as thus to lick up the very dregs of Pagan superstition and idolatry and that so many learned Rabbies should come to that height of impudence not only to borrow from such and learn of them their way of worship but also to make use of those reasons and arguments which blind heathens alledged for their maner of devotion yea and that after the Fathers whose doctrine they would seem to own with so much care and zeal had razed from the ground that foolish building It were no hard task for one of ordinary parts and reading to demonstrate from the writings of the primitive and most ancient Doctors of the Church that the popish Saint-worship is all one mutato nomine the name of Saturn Mars Venus c. being changed into Francisce Catharin c. with the Pagan multiplicity of gods and that it doth stand upon the same foundation and pillars They who will take a little vieu of (c) Vid. argument Celsapud Orig. sub fin lib. 7. init lib 8. contra Celsum Ambros in epist ad Rom. cap. 1. si auctor fit istius commentaril hanc EthnicoruÌ„ stultitiâm redarguentem corumque vanam excusationem Origen and Ambrose need go no further for making out this parallel and if we will hearken to what Pagans say for themselves and compare their writings with the popish we need not run to an arbiter to give sentence for as in (d) Prov. 27.19 water face answereth to face so the pagan and popish way of worship for albeit the poor Pagans did worship many gods yet they (e) Thus Augustine in Ps 96. nobis 97. bringeth in one of the Pagans excusing their idolatry non illud colo seu adoro quod video sed servio ei quem non video quis est iste numen quoddam invisibile quod praesidet illi simulacro c. vid. etiam in Ps 113. Chrysost in Eph. 5. Hom. 18. acknowledged only one supream God and though many of them did not know who he was and what name to give him yet they knew there was such an absolute majesty whom they did fear and worship and thus as it were with the Athenians they did consecrate an altar to the unknown God and through this blindness and ignorance they fell into many strange apprehensions concerning this infinite Deity and particularly to our purpose they imagined it to be below this great God to take notice of sublunary affairs and of maters which were not of great and publick concernment and that he had committed the care of such things to some deputies and officers of trust whom he had appointed to be the overseers and dispensators of these things that concern the sons of men to whom they should have their recourse as to inferior gods who were more familiar and condescending and who would not stand at such a distance from mortals as being by nature nearer unto them and so more compassionate and easie to be entreated and thus thinking it too great boldness in them to make an immediate addresse to the great God they made use of these inferior gods as mediators and patrons by whom they might get their business dispatched as having power and moyen with and commission from the great God for that effect And the Platonicks who were the best refined and most polished Pagans did (g) Vid. Euseb lib. 15. de praep evan August in libris de civit Dei constitute two sort of patrons to whom they did run and by whom as mediators their prayers might be presented to the great God viz. their Damones or Angels and their Heroes or the souls of the defunct and is not this the very popish doctrine can one (g) non ovum ovo sâ—milius egge be more like to another If it be askt when and by what steps did this pagan doctrine creep into the Church Ans Although idolatry was the epidemical disease of the Jewish Church they were ready to worship the (h) 2 King 17.16.17 host of heaven the sun moon and stars and in their mad zeal to cause their children passe through the (i) 2 King 23.10 11. fire to Molech yet we (k) Though Papists run to some apocryphal texts contrary to their own concessions as we shall hear read not of their worshiping and invocating of Angels or Saints departed yea even then when they were on the declining â—and And all the true Israelits did only have their recourse to God in Christ disclaiming all other mediators and advocates as being ignorant of them and their condition We have their confession of faith as to this article Isa 63.16 Doubtlesse thou art our father saith that Church to God though Abraham be ignorant of us and Israel acknowledge us not thou O Lord art our father and redeemer But what now since they were cut off and scattered among the nations they professe or practise cannot be so well known nor is it needful to enquire they being (l) Hos 1.6.9 now Lo-ammi and Lo-ruhamah their carriage can be no precedent or rule to us neither can it be imagined that now they keep that uniformity in worship which they observed while they were united in one incorporation and as to this particular it would appear from Philo their great Rabbi that not a few of them after their dispersion were tainted with this leaven for he being a Platonick and having from his master (m) Vid. Phil. Judaeum lib. de exceratione sub finem pag. mihi 594. learned that point of divinity he would not want followers amongst that people who might also from the nations amongst whom they lived learn this lesson As for the Christian Church many of them being lately converted from the heathenish superstition and idolatry it would appear that they stood in some hazard to look back again to their former way of devotion so that the Apostle had need to warn them as he did the Colossians Col. 2.18 to beware least any man beguile them in a voluntary or without warrant and command humility in worshiping of Angels and it would appear that the heresie of the Angelici did then creep in which shortly after as (n) Apud August lib de haer ad Quodvultdeum haeres 39. Angelici in angelorum cultum inclinati quos Epiphanins jam omnino defecisse testatur haec August vid. Theodoret in Col. 2.18 Concil Laodic can 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Epiphanins doth witnesse was universally disclaimed and had none to own it O! who can admire the impudence of Papists who acknowledging the Fathers and Councels to
advert least we make a wrong application and think we are walking by rule and sailing to the right harbour while we are following our own sensual and groundlesse imaginations We do not plead that a mistake and wrong glosse of the promise but that the promise it self according to the true and genuine meaning sense and scope of it is a sufficient warrant to pray for what it holdeth out and as the promises may be mistaken so also the precepts but they leave not off to be a rule because of our error and ignorance 2. Though we should have our recourse to the precepts for coming to a right up taking of the promises yet would not the promises therefore become a secondary rule and the precept the first and radical warrant What must be made use of as a mean for understanding any part of Scripture must not be judged to be the ground and foundation of it And as to these means the general helps in expounding of Scripture have here place we must pray the Lord to open our eyes that we may see his mind we must diligently compare Scripture with Scripture especially general and particular promises together and the returns that have been made to the prayers of the Saints in accomplishing of them may give not a little light c. But how the commands to which we are only sent in the objection can be such a proper mean and help I see not the precepts holding out our duty and the promises our reward which two are very different 3. Obj. (d) Ibid. Abraham prayed for Sodom Obj. 3 Gen. 18. Moses for Israel Exod. 32. Paul for the conversion of the Jews Rom. 10.1 And we should pray for all men 1 Tim. 2.1 Yea for persecuting enemies Mat. 5.44 But there is no promise made to such prayers Ans This Objection doth not conclude that which is in controversie it s one thing to say that the promise is the alone and adequate ground of prayer so that we may not pray for what we have not a promise against which this argument may be urged though to little purpose and it s another thing to say as we said that the promise is a sufficient sure and infallible rule and warrant to pray for what it offereth Albeit there may be other grounds to pray where that is wanting Yet it may be a sufficient warrant though not the sole and only warrant But 2. the promise doth extend to every thing that is good Ps 84.11 Ps 85. â—2 Ps 34.10 c. And therefore unlesse these prayers have not some good for their object and so if they be not sinfull which none dare affirm they being commanded of God they must be grounded upon a promise and accordingly have met with successe when the conditions have had place and as to the instances in the objection 1. If there had been ten righteous men in Sodom Abraham had prevailed and the whole Citty had been spared 2. And the Lord did answer Moses his prayer and did not destroy that stubborn generation Exod. 33.14 17. 3. Pauls prayer was so far heard that many Jews were converted And 4. many a time have persecuting enemies been reclaimed and in answer to the prayers of those whom they put to hard sufferings they have been converted And as thus 1. the object of such prayers being good 2. the successe great though strange and admirable So also 3. the qualification of such prayers they being poured out in (e) See parâ— 2. chap. 2 faith do evidence that those supplicants did not want a promise for their encouragement Thus we may conclude that precepts and promises are like veins and arteries in the body they are inseparable and go hand in hand the promise implying a command for God did never promise to reward our will-worship or to give what we should not ask and pray for and the command is a promise for he never commanded the seed of Jacob to seek his face in vain the precept sheweth unto us what we should do and the promise what we may expect and shall receive The Lord in the Covenant first and last out of his meer good pleasure for our encouragement in his work hath made these two reciprocal and relative our doing and receiving our doing our duty and receiving a gracious reward and thus the commands and the promises must be no lesse inseparable these being nothing else but an intimation and declaration of the former two It s true God needed not have indented with us for our hire while he sent us to work in his vineyard and we as his creatures had been obliged to obey but the terms of his Covenant are more sweet and condescending and now he who cometh to God in the way of commanded duties must believe that he shall not want his reward heb 11.6 And thus the Lord with two strong and golden cords doth draw and bind us to our duty 1. by his authority and command 2. by his mercy and free promises And O! what sutable affections may these stir up and work in us the one reverence and godly fear and the other cheerfulness love and confidence And from this last consideration we may collect that the promises are not only a sure and infallible but also the most proper and direct ground of prayer for though the precepts be the most proper and immediate rule of doing and so of prayer as it is a duty and under that general notion yet the promises are the most proper and only ground of prayer as â—t is a mean for obtaining the desired blessing and mercy which is the more special and as I may call it specifical consideration of prayer and the promises are the only ground of confidence and faith which is so necessary to the acceptable performance of it As to the fourth whether divine (f) We use the word providence according to the vulgar but â—east proper signification which should rather be called the effect of providence providence taking the word not formally for the eternal and immanent act of Gods counsel but effectively for the outward and temporary (g) Ad divinam providentiam spectat non tantum 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verum etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 administration or as it is operative and by the effect declareth and manifesteth Gods eternal counsel to us It may be ask't I say whether and how far divine providence may be acknowledged as an intimation and declaration of the preceptive and approving will of God and so when and how far it should be made a rule of our actings or prayers And albeit this debate and enquity may seem occasional because of the affinity between the rule of our actions and prayers yet without any culpable digression we may speak a little to it in thesi yet only so much as may help us to a resolution of this quaeree which in these late dayes of confusion and oppression was so necessary
prevaile in him we have accesse with confidence and may come boldly to the Throne of grace that we may obtain mercy and find grace to help in time of need Eph. 3.12 Heb. 4.14.16 And there be these three most powerfull grounds of this prevalency whereupon our confidence should be built when we approach in his name 1. The Fathers love and tender bowels towards his only (l) Ioh. 3.16 begotten son Mat. 3.17 Iohn 3.35 and. 5.20 Col. 1.13 Heb. 3.6 the (m) So let enim etiam apud nos multum valere amiâ—orum dilectio quod propter ipsos etiam absentes mortuos rogamur prompte facimus To let in Joan. 16.23 name of a dear freind though absent or dead will be very prevalent with us for obtaining a favour and shall not the name of Christ who ever liveth with the Father and who hath the same nature and will with the Father being interposed obtain a grant to our desires Was the remembrance of Abraham Isaac and Iacob who were Gods (n) 2 Chr. 20.7 Isa 41.8 friends pleaded as a motive for the Lord to show mercy to their posterity Exod. 32.13 Deut. 9 27. c. And shall the Lord reject us when we come to him in the name of his dearly beloved Son 2. His blood and sufferings that price he hath laid down for all our mercies though we can only plead mercy and grace yet our cautioner hath satisfied divine justice he hath purchased us and all our mercies at a dear rate Act. 20.28 Eph. 1.5 and 2.13 Col. 1.20 1 Cor. 3.2 22 23. c. 3. His intercession and appearing in the heavens pleading our cause with the Father there and sâ—câ—â—â—ing the cry of his blood wh ch was shed on earth and obtaining to us what he purchased by it See Chap. 5. And thus though we should pray in the holy Ghost Jud. 20. yet not in the name of the holy Ghost the Spirit must help us to pray but he is not our Mediator for whose sake our prayers are accepted I have (o) Jenkin on Jude 20. read of Arrius that one of his haeresies was that he attributed the office of mediator to the holy Ghost but why should we stay to confute that dream and to show that as there is but are God so there is but one Mediator between God and men the man Christ Jesus who gave himself a ransom to red 〈◊〉 lâ—st men 1 Tim. 2.5 6. For clearing of this point we will show 1. what it is to ask in Christs name 2. why we must as in his name 3. whether the Jâ—wish Church did believe in him and pray in his name 4. we will close with a word of application For the first To pray in Christs name is not a work of the (p) Non enim senum literarum ac syllabarum sed quod sonus ipse signâ—ficat quod eo sono recte ac veraciter intellegitur hoc accipiendus est dicere cum dicit in nomine meo Aug. tract 102. in Joan. lips or to say Lord hear us for Christs sake we dishonour Christ and we mock the Father when thus we take his name in vain and mention it in our prayers without reverence and dependance on him for an answer You will say what then doth this phrase import Ans If we perpend it as in the Scriptures attributed either to the Father or Son we will find that it doth signifie as to our purpose for it hath several other significations 1. his (q) Non petimus in nomine magistri quod petimus praeter regulam ipsius mugisterii Aug. tract 73. in Joan. command and appointment as Exod. 5.23 Deut. 18.20 Mat. 18.20 Secondly his help and assistance or our dependance upon his strength and power as Ps 44.5.1 Sam. 17.45 Luk. 10.17 Thirdly his glory as the end of our actions and the dispensations of providence towards us Col. 3. 17. Mat. 18.20 Ps 31.3 Fourthly as it is particularly attributed to Christ especially and most usually it importeth our dependence on him as our Mediator and advocate and our confidence in his merit and intercession as Joh. 14.13 14 and 16.23 c. And in this last sense especially we are said to pray in Christs name For though 1. we must have his warrant and approbation and look to his will and command and 2. though we must expect strength and assistance from him and 3. though we must aim at his glory in all our desires yet while it is required that we should pray in his name these things are as it were presupposed and directly principally and properly is only held forth our dependence on him as our Redeemer Reconciler Mediator and Advocate with the Father in whom alone and through whose merit intercession and satisfaction we expect access acceptance and audience of our prayers Two ancient Doctors viz. the judicious (r) Evigila igitur homo sidelis vigilanter audi quod illic positum est in nomine meo qui promisit ergo tam magnum beneficium qui vocatur utique Christus Jesus Christus significatregem Jesus salvatorem non itaque nos salvos faciâ—t quicunque rex sed rex salvator as per hoc quodcunque petimus adversus utilitatem salutis non petimns in nomine salvatoris tamen ipâ—e salvator est non solum quando facit quoa petimus verum etiam quando non facit qnoniam quod videt peti contra salutem non faciendo potius se exhibet salvatorem novit enim medicus quid pro sua quid contra suam sanitatem poscat aegrolus ideo contraria poscentis non facit voluntatem ut faciat sanitatem si autem qui in cum credit aliquid per ignorantiam contra suam salutem petit non in nomine salvatoris petit quia salvator ei non erit si quod ejus salutem impedit fecerit unde tunc expedit potius ut non faciendo propier quod invocatur faciat quod vocatur ut sic intelligamus non pâ—tere nos in nomine magistri quod peâ—imus praeter regulam ipsius magisterit Aug. tract 73. in Joan. vide etiam tract 81. 102. Augustine and (Å¿) Nomen filii Jesus est Jesus autem salvator vel salutaris dicitur ille ergo in nomine salvatoris petit qui illud petit quod ad veram salutem pertinet nam si id quod non expedit petitur non in nomine Jesu petitur pater unde eisdem apostolis adhuc in firmantibus dominus dicit usque modo non petistis quicquam in nomine meo ae si aperte dicevetur non petiistis in nomine salvatoris qui nescitis quaerere aeternam salutem Hinc est quod Vaulus non exauditur quia si liberaretur a tentatione ei non prodesset ad salutem c. Greg. mag hom 27. in evang vide etiam Theophylact. in Joan. 16.24 As for Augustine his reason viz. that all other things in
unprofitable task and too high for us and will not have such new wine put into our old bottels till they be renewed lest they break Mat. 9.17.5 Sathan as a cruel exacter may press thee to deal inhumanely and too rigourously either towards thy self or others and though such a work may seem to have much piety and zeal in it yet Sathan doth blow the bellows Thus if tender Christians should find a mighty impulse upon their spirits to pray and fast so long and so frequently as to hazard their health and to neglect their calling and not provide for their family ah how rare a case is this but though multitudes do spare and pamper their bodies to the neglect and ruine of their soul yet some have failed on the other hand and then certainly Sathan is not idle it is he that helpeth forward this cruel zeal Thus he stirred up the Jews in (x) But the command given to him was only for trial there being a ram provided for the sacrifice Gen. 22.13 but they could pretend no kind of command Jer. 7.31 Nay the Lord will rather have no sacrifice then a work of mercy should be omitted far more then cruelty should be exercised Mat. 11.7 imitation as it would appear of faithfull Abraham to offer up their children the Lord commanded them to sacrifice their beasts but Sathan taught them in a mad fit of zeal thus to super-erogat and to sacrifice their sons and daughters which oblations are said to be offered up to devils as for other reasons so haply for this because Sathan did prescribe require and stir them up thereunto Psa 106.37 Thus also he moved Baal's Priests to cut themselves with knives and lancets till the blood gushed out 1 King 18.28 Thus also he driveth blind Papists to afflict and scourge themselves c. and yet this sort of cruelty is far more tolerable then the fury of Anabaptists and other Sectaries who are mercifull to themselves but mad against all others in their zeal for God they could embrue their hands in their neighbours blood and cut off all others that they might enjoy their possessions that they might live as Kings there being no man to say to them (y) Eccl. 8.4 What do ye 6. Sathan moves tumultuously and confusedly holy motions having no dependance one upon another and tending to distract the heart in the present work whether that be prayer hearing the word c. must come from him who likes not the work and who laboureth by all means and that his hand may not be discerned maketh choice of the most fair and specious as being at such a season most probable to mar the work in hand but the Lord prepareth strengthueth fixeth and enlargeth the heart and inclineth it to perform His Statutes and establisheth our goings Psa 10.17 Psa 27.14 Psa 40.2 c. He will not raise but rather expell those storms and mist of confusion that dis-inableth us in His work 7. Sathan will suggest and stir us up to good divisively and partially Sathan when he moveth us to do good being out of his own element his motion cannot be equal and uniform if to some good not to all yea to some for this very purpose that we may be stayed from following some other haply of more concernment However he knoweth that he who is guilty of offending in one point is guilty of all and that God will accept of none of our works unless we have respect to all His commandments Psa 119.6 Jam. 2.10 and therefore if he can set one table of the Law or any one commandment against another he will not withdraw his help for enabling thee to bear that part of the burthen thou hast chosen Thus some seem to be very zealous and diligent in religious performances who neglect their relative duties as they are parents masters servants neighbours c. not unlike to those who were taught of the Pharisees to be liberal in their contributions for pious uses and undutifull to their indigent parents Mat. 15.5.6 But there are others and these not a few who place all their Religion in the duties of the second Table and they have no other charter to happiness but that they are good neighbours they deal justly they wrong no man c. and that Sathan may foster their delusion he will allow them to be very strict and exact in their carriage towards men Ah! what a monstrous kind of Religion must that be to wrong men in nothing and to rob God of all his service and worship except perhaps some outward performances without life and heat to give to man all his due and to God none of his O! but the Spirit teacheth and helpeth us to walk uniformly and to (z) Act. 24.16 exercise our selves alwayes to keep a good conscience both towards God and man 4. As to the rule if there be a mistake as to it if a false rule be set up Sathan will stir us up to be very active for it and zealous in our conformity to it if he can get our zeal wrong placed he will blow up the coal it was he that stirred up Paul to be (a) Act. 26.11 exceedingly mad against the Saints and violently to (b) Act. 22.3 4. persecute them he did cherish that blind zeal in the Jews who Rom. 10.2 3. laboured to establish blish their own righteousness he did kindle that zeal in those false brethren who Gal. 4.17 sought to seduce and draw away the Galatians from the simplicity of the Gospel and he it is who ruleth in Schismaticks Hereticks and all kind of persecutors making them mad against the truth and the sincere Professors of it Nay every motion though upon the matter never so good which tendeth to justifie any sinfull course to harden our heart therein and to feed any distempered passion and lust must come from the evil one and from him it also proceedeth that men are more zealous for their own inventions and superstitious customs then for the commands of God O! but the Spirit teacheth us to be (c) Gal. 4.18 zealously affected alwayes in a good thing to follow the direct on of the word and with (d) Job 23.12 Job to esteem his commandments and the words of his mouth more then our necessary food but every anti-scriptural and erroneous motion is a satanical suggestion proceeding not from the spirit of truth but from the father of lies who can cite Scripture and pretend divine Authority as he did to Christ Mat. 4.6 to back his temptations 5. As to the time 1. Sathan may move us to pray by fits and starts but the Spirit only can make us (e) Rom. 12.12 continue instant in prayer we cannot pray alwayes unless we pray in the Spirit Eph. 6.18 carnal men will not constantly call on God Job 27.10 2. Sathan can move thee to pray unseasonably as while a Judge is sitting on the Bench and God calls him and his place calls him to minister
candle and put to his hand to Gods work We now come to the second branch of the quâ—stion viz. By what marks and characters we may discern and distinguish spiritual and divine motions from natural and moral How shall we know whether the good motions that arise in our heart and our activity in duty proceed from the holy Spirit or from 1. conviction and some light in the conscience though not yet sanctified and renewed or 2. from a melting ordinance or remarkable dispensation of providence or 3. from our natural inclination and temperature which though infected with the old leprosie derived from Adam yet did impell some heathens to the exercise of several morall vertues or 4. from education custom civility and meer morality though a little elevated and assisted by the common operation and influence of the Spirit Thus we might speak to several particulars but we will not separate them because to the present case they are much alike neither will we now enquire when good motions do flow from those morall principles solitarily there not being another and more noble principle within to give life unto them and when there is another principle in the subject though not then acting and producing them But shall speak to the point in general it being an easie task to apply the several marks to the regenerat and inregenerat especially since as to the question in hand they often agree and where there is a difference not palpable we shall add a word of discrimination 1. Then (h) Natural as opposed to spiritual and supernatural and thus it comprehendeth all the particulars alledged in the question in opposiion to the assistance of the Spirit natural motions are empty and swelling they puff up and make us proud nature sacrificeth to it self and in all its elavations it elevateth it self and maketh us with the (i) Luk. 18.11 Pharisee say I am not like other men and be ready with (k) 1 Kings 22.24 Zedekiah to smite on the cheek such as would discover our delusion Nature desireth many (l) Scire tuum nibil est nisi tescire hoc sciat alter Pers witnesses to admire and trumpet its praise behold (m) 2 Kings 10.16 saith Jehu my zeal for the Lord. When the wind beateth upon empty barrels there is a great noise but no echo cometh from the full O! but true grace layeth the soul lowest when it is most elevated the Saints are like the vine-trees the more fruit they bear they are the more bowed down the more they are enlarged in duty the more they are straitned in their self admiring imaginations No doubt the Publican was then enlarged when he durst not look up to heaven and while he looked in to himself saw nothing but sin haply he had parts and great possessions some name and place amongst men and must he not be designed by these nay but whether he had any considerable portion of these worldly excellencies we know not he regardeth not they were not worthy once to be mentioned but his name expressing all that he could say of himself was this a sinner Luk. 18.13 When the Lord admitted Abraham as it were to his privy councill and revealed to him his purpose to destroy Sodom did this puff him up nay but saith Abraham though I have taken upon me to speak to the Lord yet I am but dust and ashes Gen. 18.27 It s true corruption may take occasion where no occasion is offered and Paul may thus be in hazard to exalt himself thorough the abundance of revelations but surely that is a very unnatural and unkindly fruit from such seed and it cannot be said of grace which is said of one and might be said of all gift viz. knowledge to wit that it puffeth up 1 Cor. 8.1 But on the contrary while the Spirit of Christ doth act and so far as he breatheth upon the soul he doth mightily assist us in the pulling down of strong holds and casting down imaginations and every high thing that exalteth it self 2 Cor. 10.4 5. By this then we may (n) 1 Joh 4 1. try the Spirits whether they are of God or not Every seelf-seeking self-pleasing self exalting and self-embracing motion is naturall though there would appear never so much zeal in it that fire must either come from our own furnace or from hell but every self-abasing self-loathing self-fearing yea and despairing but Christ admiring exalting loving and embracing motion must proceed from the Spirit of Christ who only can enable us to deny our self and follow him These two are inseparably conjoyned and both mutually concur here the one helping to clear the other and both joyntly the point in hand the more we see our own vileness and misery we will love and prize Christ the more And therefore we may suspect every discovery of our own emptiness as being only moral and philosophical if it do not enlarge the heart towards Christ and send us out to his fulness and on the contrary all our pretended love to Christ and presumptuous closing with him which doth not flow from conviction despair and self-denyal is a meer delusion Mark 8.38 If then we will judge by this infallible rule what must we think of all the seeming devotion tears prâ—vers heart-meltings enlargements and specious performances of pharasaical Papists and all other self-justifying merit-mongers From this root also springeth another characteristical branch If thou get a sight of thine own vileness if thy assistance in duty doth not puff thee up but rather maketh thee more humble and vile in thine own eyes thou wilt return to God the sacrifice of praise for his goodness towards thee if thou be sensible of thine own weakness and inability thou wilt render to God the glory of all thine enlargements and actings what cometh from God leadeth in to him but what floweth from nature is coafined within its own orbe and will not look so high As water in the pipe can ascend no higher then the head-spring from which it did flow So neither can our streams elevate us above the well-from which they did spring It s true the proud Pharisee while he would thank himself can say (o) Luk. 18.11 God I thank thee he will passe a complement upon God that thereby he may usher in his own praise his work was not to give thanks to God but to boast that he was a none-such But we cannot from the heart praise God till he hath renewed it we cannot look so high till he anoint our eyes 2. The natural conscience if it presse to do good yet not all that is commanded though it set thee a task yet it limiteth and bindeth up thy hands so far thou mayest go but no further It s true there is here a latitude according to the present measure of light and conviction but alwayes there is some kind of limitation and restraint so much only must be done as may serve to quiet and silence the
conservante quia ex dono gratuito nullus obligatur ad dandum amplius sed potius recipiens magis obligatur danti idco enâ—â—onis habitibus ex bonis actibus sive usibus nobis à Deo datis Deus non obligatur nobis ex aliquo debito justiâ—ia ad aliquid amplius danaum ita quod si non dederit sit injustus sed potius nos sumus Deo obligati sentire seu dicere oppositum est temerarium seu blasphemum Durand in 2. sent dist 27. quaest 2. one of their own number to wit Durand calls it and if we might stay to debate the mater with these unreasonable men his reason is very considerable For saith he if God of his free grace inable us to pray or perform any other duty we are so far from obliging God thereby that thus we become the more adebted to him for this goodness how absurd is it to think that by a free gift the giver must be obliged to give more And saith (i) Si Dei gratiam favorem conservare cupis nullam meritorum tuorum fac mentionem Ferus in Matth. 20 another if ye would not lose the favour of God ye must not once mention your own merits Yea Suarez and Bellarmine the two great Champions of the Roman Church after all their boasting are forced in the issue to yeeld contrary to the whole scope of their dispute and arguments that though this money be current yet it is not safe to bring it to the market but saith (k) Propter incertitudinem propriae justitiae periculum inanis gloriae â—utissimum est totam siduciam in sola Dei misericordia beniguitate reponere Bell. loc cit cap. 7. Bellarmine it is best and most sure to put all our confidence solely in the mercy of God For saith (l) Qui orat raro aut nunquam debet consideratio nem pouere in propriis meritis ut inde impetrandi fiduciam accipiat quia in hoc magnum est periculum superbiae deceptionis nam licet verum sit dari in justis merita de condigno quibus respondet certum aliquod praemium suo tempore dandum tamen in hac vita non postulamus illud praemium prout sub ea ratione debitum est sed prout in ipsa gratia gratis datur Suar. loc cit lib. 1. cap 25. § 12.13 Swarez there is great hazard of being puft up and being deceived with the opinion of our own merits and therefore seldom or never should our confidence in prayer arise from our merits for albeit our works do condignly deserve a reward yet we ask it not under that consideration but as a free gift Thus we see how the popish Doctors would learn us in prayer to complement with God as if the buyer did say to the seller albeit I give you as much money as your commodity is worth yet I will take it as a gift and thank you for it We will not now digress to a dispute expecting that a discovery of such abominable doctrine will be a sufficient confutation of it to every sober man what need such rich men ask and pray having money enough wherewith they may buy the Lord is engaged to resist such proud ones Jam. 4.6 1 Pet. 5.5 He who hath respect to the lowly will look to such at a distance he will disdain to behold such objects but with contempt Psa 138.6 so much of pride as is in the heart there is so much atheisme and rebellion against God If then saith (m) Esto parvus in oculis tuis ut fis magnus in oculis Dei tanto enim eris apud Deum preciosior quanto fueris in oculis tuis despect ior Isidor in synonim one thou wouldst be precious in the eyes of God be low in thine own the more thou abasest thy self the more thou wilt be esteemed by him And although as (n) Minus quippe est abnegare quod habet valde autem multum est homini abnegare quod est nec tamen sufficit nostra relinquere nisi relinquamus nos nisi quis a seipsâ— deficiat ad Deum qui super ipsum est non appropinquat Gregor hom 32. in evang Pope Gregory said it be more difficult to deny our selves then to forsake our possessions yet unless we come from self we cannot go to God Self-denial and humility is as physick to the stomach it purgeth out ill humours which unfit and indispose it for its meat it emptieth the heart and removeth the distempers of pride ambition and self-conceit which so (o) Lumen enim intelligeniae humilitas aperit superbia abscondit nom secretum quoddam pietatis est tanto minus ad illud animus pervenit quanto magis intumescit quia co ipso foras repellitur quo insanius inflatur Gregor in Job lib. 25. cap. 17. fol. mihi 158. infra origo virtutis humilitas est Illa in nobis virtus veraciter pullulat quae in rodice propria id est humilitate perdurat à qua nimirum si abscinditur arescit quiae vivificantem se in intimis humorem charitatis perdit ibid. lib. 27. cap. 26. fol. 175. B. surfeits the soul that it can receive nothing without prejudice and hurt only the humble are fit to receive improve and give God the honour of his mercies and the Lord will not suffer such poor ones to go away from his door without an alms he will not send such hungry ones empty away but will fill them with good things Psa 34.6 Luk 1.53 This humility that is so necessary in the supplicants of heaven consisteth especially in and is made up of these ingredients 1. In having low thoughts of our selves and confessing with (p) Gen. 18.27 Abraham that we are but dust and ashes and with (q) Gen. 32.10 Jacob that we are not worthy of the least of all the mercies the Lord hath shewed unto us as knowing that any difference as to the better which is between us and the vilest wretch on earth proceedeth from the free bounty and dispensation of God 1 Cor. 4.7 Ah! what are we and what have we which we have not received What reason have we then to boast and be pust up as if all were our own and we had received nothing as if a debitor would brag and glory that he had taken on great sums and was much in debt 2. In having low thoughts of our selves and best performances as knowing that there is no worth or excellency in these as they flow from us but on the contrary much weakness and manifold imperfections So that the holy Lord might justly (r) Mal. 2.3 cast upon our faces the dung of our best sacrifices even then when the King hath brought us in to his chambers and when with greatest freedom and devotion we are pouring out our heart to him we have reason with the spouse to say look not upon me because I am
and answer before they speak Isa 65.24 Ps 32.5 Many a time hath our suit been dispatched before we have presented it the Lord in his providence hath met us in our way to the throne and filled our mouth with songs of praise instead of prayers and complaints and hath given us not only what we would ask and desire but (o) Thus to Solomon asking only wisdom the Lord did give riches and honour in great abundance 1 Kings 3.9.13 and to Hannah asking one Son 1 Sam. 1.11 the Lord did give three Sons and two Daughters moe Ch. â— 21 to Jacob asking only food and rayment Gen. 28.20 he gave two bands and companies Gen. 32.10 c. abundantly more the Lord can do unto us and for us above what we can think or ask and who dare limit or set bounds to his Majesty 5. If we consider what persons and prayers have met with success it will seem very unreasonable once to doubt of the prevalency of the fervent prayer of the righteous 1. for persons we may for our encouragment call to mind that the eyes of all things wait upon him and that accordingly he giveth them their meat in due season that he heareth the moaning of brute beasts and satisfieth the very natural and and sensitive desire of every living thing Ps 145.15 16. c. Hence we may well argue with our blessed Master if God thus feed the Ravens and cloath and aray the lillies and grass of the field if he thus care for brutes and satisfie the natural inclination and desire of these inferiour creatures will he not far rather hear the cry and answer the desire of his own children Luk. 12.24 27 28. 1 Cor. 9.9 But 2. as the Lord thus heareth the natural and sensitive voice of brutes so also out of his generall bounty he pitieth brutish sensual men and often answereth them in the day of their trouble and extremity thus he hearkened to the voice of Hagar and Ishmael Gen 21.17 of Rehoboam 2 Chr. 12.7 of Jâ—hâ—ahaz 2. King 13.4 of Ahab 1 King 21.29 of formerly vile though then repenting Manasseh 2 Chr. 33.13 of heathnish Niniveh Jonah 3.10 of Pagan Marriners Ps 107.28 of the proud tyrant Nebuchadnezzar Dan. 4.34 of dissembling and hypocritical Professors Ps 78.34 38. c. Thus the Lord would testifie that high account he hath of the fervent prayer of his honest supplicants in regarding the very picture and shadow of that ordinance so far as to remunerat the same with the benefits of a common providence which will be yet more apparent if 3. we remember what kind of prayers have not only met with a (p) Viz. some fruit of a common and general providence bountifull return but also have been graciously accepted and have obtained a blessing indeed yea and not only when there hath been much weakness in the performance but also some present distemper in the supplicant thus he answered the desire of quarelling Moses Exod. 6.1 Exod. 5.22.23 of passionate Jonah Jon. 2.10 7. of David changing his behaviour as if he had been mad Ps 34.4 of Abraham denying his wife and exposing her to so great a temptation c. And then for infirmities and weakness as to the work it self did not the Lord hearken to Hezekiah his chattering like a Crane and mourning like a Dove Isa 38.5 14. to the Psalmist his crying and broken language when his spirit was so overwhelmed that he could not speak Ps 77.1 4. to the prisoners groans Ps 102.20 to the sighs of the needy Ps 12.5 to the publicans short ejaculation Luk. 18.14 If the Lord will hear the cry of weak ones who cannot speak will he then reject thee whose mouth he hath opened to pour out thy complaint before him But let none abuse this fatherly condescension of our God as to imagine that it is enough and acceptable service to God if we can speak some few words in a dead formal way without all life and sense which is the mad conceit of carnal and hypocritical professors for though the Lord pity his sick children and hear the sighs and groans of a broken and contrite heart yet he will in his wrath break those stony-hearted hypocrits who dare thus mock his infinit majesty with such superficial performances and it would be remembered that though there was no spiritual life and heat in those natural as I may call them sacrifices of Ahab Nebuchadnezzar c. yet there was a proportionable and suitable fervour tenderness and affection in their supplications and complaints in respect of which they had the advantage of formal hypocrits whose hearts such as they are do not joyn in the work and who do not express so much as a natural affection and desire especially while they are asking heavenly and spiritual mercies 6. Let us consider the experience of all the Saints and (q) Da mihi Christianum scit quid dico carnal hearts are not fit judges in a matter which as yet doth not belong to them and therefore no wonder though they have no experience of Gods fulfilling the promises to themselves they not having an interest in them the Scriptures and ecclesiastical history hold out many instances of (r) Hence reverend Mr. Bolton Just for right conf affl sect 1. part 1. â—h 2. having given several instances of its prevalency addeth These are saith he registrated to represent unto us to the worlds end the almighty and wonder-working power of prayer that precious and almost if not altogether omnipotent grace and citeth a passage from Chrysostom De orando Deum lib. 1. Deprecatio armatura est inexpugnalis ac tutissimum nec nunquam fallens muni mentum pari facilitate vel unum repellens militem vel innumerabilia hostium millia remarkable providences in return to their prayers and as for particulars he who would undertake to give a catalogue of them might first go number the sand on the Sea-shore yea there never was one Saint though never so mean and weak who hath observed the works of God and the several steps of providence towards himself but will put to his seal to this truth that the Lord is the hearer of prayers and such as converse with the godly will hear them from time to time admire Gods bounty and care for them and to proclaim his fidelity in answering their prayers though mixed with much weakness and dross and though sometimes through ignorance and impatience they have with Zion Isa 49.14 complained that God had forgotten them yet ere long they became sensible of their mistake and have been forced to confess and bewail their folly and unbelief and to say as there ver 15 16. that though a tender mother could forget her sucking child yet the Lord could not forget his people they being graven upon the palms of his hands As we have the Word of him who is truth it self and cannot lie that he will alwaies hear and give a gracious return to
righteousnesse 6. His omnipotence and fidelity may allure and invite the most stubborn and unwilling to the frequent practise of this heavenly exercise he hath promised and he is able to do great things for his honest supplicants will ye so far envy your own happiness as not to become one of those all of us would be great and mighty but alas few take the right course for only the praying Christian is (k) According to Pauls prayer Col. 1.9.11 strengthned with all (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might and thus in some sense may be called Almighty all his strength is borrowed and dependent on the first fountain but thus though the world believe it not he is very strong nay saith (m) Nihil est homine orante potentius Chrysost as he is cited by the Author of a treaty of pacification pag. 57. Chrysostom there is nothing more strong and mighty then a praying soul prayer saith (n) Jenk â—n Jude 21. another hath a shadow of omnipotence in it it sets infinit power a work for fulfilling thy desires and (o) Mr. Sam. Clark in his examples pog mihi 504. reports that some Princes professed they feared more the prayers of some Saints then an army of twenty thousand men maketh the Church (p) Cant. 6.4.10 terrible as an army with banners enemies at length will be forced to put to their seal to this truth what ever success and prosperity they may meet with for a while when the day of Gods power cometh the Lord will send the rod of his strength out of Zion and will rule in the midst of his enemies Psal 110.2 3 5 6. It was said of zealous Luther potuit quicquid voluit he could do what he would but may not the same be said of every believer doth not our blessed Lord say as much while he promiseth to give to such whatsoever they shall ask in his name Joh. 14.13 14. Joh. 16.23 c. But ah who hath believed his report who maketh not God a lyar by distrusting this sure word of promise ye will not take Gods word therefore ye will not pray ye will not rest on Gods bond and therefore ye look on the promises as no great encouragments to holiness O if this one word were soundly believed though love to God or to our duty did not prevail with us yet self-love would often send us to the throne but you may as well question all the Scriptures as any one word or portion of them and this promise of audience so often repeated to cure thy unbelief must be more sure then all the bonds and evidences in the world it being easier for heaven and erath to pass then one jot or title of Gods Word to fail and not be fulfilled Luk. 16.17 Mat. 5.18 Hence Davids (q) Which some call Luthers Psalms because when he met with any trouble or difficulty he ran to it as his city of refuge and was not diseppointed confidence Ps 46. though the earth were removed c. yet he would not fear Ah! wilt thou who art called a Christian and who wouldst be reputed a believer dispute and debate question or deny any part of the holy Scriptures while the devils believe and give such a full and firm assent to every word that (r) Isa 55.11 proceedeth out of Gods mouth (Å¿) Jam. 2.19 they believe and tremble and wilt not thou believe and rejoyce believe and love and draw nigh to him in full (t) Heb 10.22 assurance of faith Alwayes ye who rest in a state of unbelief and who lodge and entertain such thoughts as ye will not be able to carry to hell with you ye who would say if ye were not ashamed to speak out your atheism and unbelief what a (u) Whether he did vent this blasphemy in his own name or expressing the thoughts of too many we need not enquire we will not undertake his vindication who speaks nothing for him self blasphemous Pamphleter once said (x) Qui petit accipiet Jacobus Apostolus inquit O si Jacobus Rex mihi dicat idem Whites Sermon on Dan. 9.25 pag. 13. O said he if I had the Kings word in stead of Gods and if King James would say what the Apostle James said and would promise to give me whatsoever I should ask I should not be such a stranger at Court as I am in the sanctuary I have I say to you O blasphemous Atheists who thus undervalue the rich promises of God and will not be at the pains to plead them at the throne of Grace a sad message from the Lord and a dreadfull prayer against you who will not pray for your selves that the Lord would pour out his fury and wrath upon you that finding the efficacy of that imprecation ye might once learn to believe that the effectual fervent (y) Jam. 5.16 prayer of the righteous availeth much the words are most terrible and O! if they were more pondered by secure Atheists we shall only offer these four or five observations which deserve our serious meditation and shall not now stay to (z) See the Preface and Part 2. Chap. 2. Sect. 2. press this exhortation further And 1. it would be considered that this dreadfull imprecation is doubled and set down in two several Scriptures by two heavenly messengers without any considerable variation either in matter or words viz. by the Psalmist whether David or Asaph its needless to enquire now Ps 79.6 and by the Prophet Jeremiah chap. 10.25 And I may say with (a) Gen. 41.32 Joseph to Pharoah concerning his dreams that this threatning is doubled because it is established by God and God will shortly bring it to pass however mockers may slight this sad doom and put it far from them 2. It would be observed that this threatning is not concerning some outward and temporal stroke and judgement but concerning the fury and indignation of him who is of (b) Job 37.22 terrible Majesty the (c) Ps 90.11 power of whose wrath cannot be known till it be felt in hell 3. That they who call not upon God are classed and put in one category with Heathens and Pagans what ever be their Church-priviledges and outward profession yet truly and in Gods esteem such Atheists are not better but rather worse then Barbarians 4. That it shall not excuse them nor guard them from the stroke of Gods fury that they are many though they be kingdoms and families though they be never so mighty and numerous the Lords (d) Ps 21.8 9 right hand shall find them out and shall make them as a fiery oven add he will swallow them up in his Wrath. 5. That this judgment is denounced prayer-wayes certainly the servants of God did not delight in their ruine whom they were obliged to (e) 1 Pet. 2.17 honour and (f) Gal. 5.4 love as men and brethren but the Lord having commanded they must obey and must not only
Apud Swar in 2.2 tract 4. lib. 1. de or cop 11. Sect. 9. Alensis will have them not only to pray for what they want but also for what they have that their happiness may be continued with them And the common opinion amongst them though it be not so gross yet it hath a most fabulous foundation viz. that the (k) Vid. Swar loc cit Sect. 11. Saints in glory as to the measure degree and increase of their happiness are yet as it were on the way and are subject to some mutation and thus are capable of a farther measure of happiness which they do pray for and for all the means whereby this their accidental happiness as they call it may be promoved We will not digress to confute that conceit and to shew that after (l) Heb. 9.27 Eccles 11.3 1 Cor. 9.24.25 1 Tim 4.7 8. Rom. 2 6. c. Joh. 9.4 death we are judged and stated into an unalterable condition that the tree must ly as and where it falleth that this day of our life is the time we have to run the race to fight the good fight and that with our dayes we must finish our course that we must be judged according to the deeds done in the body after the night of death cometh no man can work any more the long day of eternity is for wearing and not for purchasing the crown or any pearl to be added to it And why should I prove what the Lord by a voice from heaven hath attested that these who die in the Lord are blessed and that their works done on earth do follow them but in heaven they rest from their labours Rev. 13.14 I did think that heaven was our home and (m) Heb. 4.9 10. resting place and if after the Saints be come thither they be yet in viâ I would ask when they shall come to their journeys end For I see no reason why unto all eternity they may not alwaies be panting after and endeavouring for some new addition to their happiness according to their principles who plead for this accidental felicity to which they ascribe so great a latitude for if after the crown is put on their head it be lyable to so many changes I know not when it wall be so fixed that it will suffer no new alteration and addition If the particular (n) Quod enim in die judicii futurum est omnibus hoc in singulis die mortis impletur Hieronym in Joel cap. 2. judgment after death doth not state us into an unchangable condition why should the generall Judgment do it 2. As for Alensis his (o) Yet Medina his conceit is more grosse who affirmeth that neither Gods Word nor works can be a ground of confidence Deus potestatem suam non alligavit Scripturis promissis quae in Scriptura continentur Jo. Med. cod de orat quaest 6. But of this more part 2. and part 4. where we shall hear Mendoza though a Papist blush at such abominable doctrine conjecture it doth suppose that the Saints shall never be secure of their happiness which they enjoy and that we shall be still under the Ordinances and that we must use the means after we have attained the end that the state of glory is alterable and the sentence of the great Judge revocable 3. As to Thomas his opinion it is more probable but the souls in glory being so fully satisfied with the beatifieal vision and fruition of God they can have no anxiety fear unquietness or dissatisfaction with their present condition and though their bodies be in the dust and they may be said to long for the consummation of their happiness in the rising again of their bodies and their partaking according to their capacity of the Crown of felicity yet since they are sure that the day of Coronation when both soul and body being united shall be filled with glory is approaching it may be questioned whether or not they pour out these longings and desires prayer-wayes to God For they being now above Ordinances and faith being changed into vision and hope into fruition it seemeth most agreeable to that state that prayers also should be changed into continual praises As for that place Rev. 6.9 10. which is mainly urged for their praying for the consummation of their happiness albeit the prayer there mentioned is intended against their persecutors and only in the return made ver 11. there is a word which may aime at the Resurrection which though it be there promised by God yet it was not askt by them and it is mentioned there rather to design the period of time and date of the return of their prayer then as a part of it I do not deny that some of our (p) As Diodat on the place and Seb. Mayer apud Marlorat in loc c. But M. Thomas Goodwin loc cit sect 5. ch 7. pag. 109. speaketh most expresly affirming that this is not spoken metaphorically of them but truly done by them that not only their blood but themselves did cry Divines do seem to say that it is a proper prayer yet we rather think with Tironius whom Ribera on that place citeth and though a Papist doth not reject that the souls of them who were slain for the Word are there said to cry for vengeance on persecutors not that they did truly and properly pour out any such complaint against them unto whom while on earth they prayed for mercy and pardon but that their sufferings and their blood like (q) Heb. 21.24 Thus also the English Divines and Dr. Hamond interpret the place and Mr. Durham and Da. Paraeus grant that here is an allusion to the cry of Abels blood Heb. 12.24 Abels did cry against â—â—e murtherers and such as succeeded to them in their cruelty and persecution As for the souls in hell they are to come to their as it is said of Judas Act. 1.25 that he went to his own place that place of torment of weeping and gnashing of teeth that place of dispair cursing and blasphemie and so cannot be a place of hope supplication and prayer they know how false that fancy is which commonly is ascribed to (r) Mr. Rosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sect 7. quaest 22. pag. mihi 202. à Castro adver haer lib. 8. de inf 2. haer pag. mihi 620. August de haeres cap. 43. But it s though that Origens writings have been miser ably corrupted by hereticks Origen and that they shall never come out of that prison untill they have (Å¿) Luk. 12.59 Mat. 5.26 payed the very last farthing and they not being solvendo and never able to satisfie for the least offence but must still contract new debt therefore can conceive no ground of hope that ever they shall escape and thus in dispair they continually belch out cursings and blasphemies We do indeed read of a conference between a rich man in hell and Abraham Luk. 16.24 c.