it seem hard to think that the honest servants of God did not some one way or other look to the Mediator in all their performances as being typified and represented by all their sacrifices sacraments c. yet according to their measure of faith and light they did more or lesse rely upon his name and notwithstanding of that rich opportunity the Apostles had for encreasing their knowledge and faith yet its certain that before their master was taken from them they had attained but to a small measure of both But that we may be said truly and really to ask in Christs name when the habituall intention of our heart doth rest on him albeit we do not actually think on him and so cannot mention his name is manifest from the many petitions in our prayers to which his name is not annexed I know none who useth neither is it needfull thus at every petition to mention his glorious Name and yet none will once question whether all these petitions may be thus presented in his Name yea and no lesse then these other desires expresly offered in his Name its true we use to close our prayers in his Name professing that we ask all for his sake but before that clause be added were not I would ask the severall petitions put up in faith otherwise how could they be acceptable Before we proceed to the application there is a question may be here propounded viz. whether we should ask temporall and bodily things in the name of Christ for it will not be denied that Spiritualls which have such a direct tendency unto and connexion with eternall Salvation whereof he is the purchaser should be askt for his sake Ans Although this question be not much agitated yet I know no orthodox Divine who doth not suppose that it must be so and who by their practice doth not show their judgment only (Å¿) August tract 102. in Joan. Theoph. in Joh. cap. 16.24 Gregot hom 27. in evan their words we have already cited Augustine Gregory and Theophilact may be by some mistaken as if they did deny that any thing could be askt in Christs name except salvation and what hath an immediat tendency thereto But Augustine himself showeth that he speaketh only comparatively viz. that all temporal things are not absolutely nothing but nothing in respect of salvation And Gregooy and Theophilact do only deny that Christ can be improven as a Saviour if we do not seek to him for life and salvation Yet for preventing of such a gross errour we shall briefly give some few reasons 1. We in Adam by our manifold actual rebellions did forfeit our right to all the creatures and therefore we cannot have a sanctified right and title to them but in him who is the (t) Heb. 1.2 heir of all things but all are ours if we be Christs 1 Cor. 3.21 22. and therefore in testimony of our dependance on him and our acknowledgment of his purchase and right we must ask all in his name 2. All the promises of (u) 1. Tim. 4.8 this life as well as of that which is to come in him are yea and amen in him they were made and in him they have their accomplishment 2 Cor. 1.20 How then can we plead any promise but in his Name and without a promise we have no warrant to ask and cannot ask in faith Nay I would ask in whose name do we ask if not in Christs Name What can be the title or claim we can pretend if we be not in him and ask not for his sake Godliness hath the promise of the life that now is and must not that flow from his blood who is our righteousness and sanctification 2 Cor. 1.30 Our inherent holiness cannot give us a right to the promise though it be an evidence and fruit of our being in him who hath purchased for us a right to all things 3. Our blessed Lord in that pattern which he prescribed to his disciples Mat. 6. did teach them to ask temporals comprehending all those synecdochically under our daily bread and he required that all their prayers should be tendred up in his Name Joh. 14.12.13 Joh. 16.24 adding no limitation but on the contrary extending the promise to whatsoever they would ask and shall we limit his general grant and say that there are some things we may not ask in his Name and which he will not give nor we obtain for his sake 4. What we may not ask in faith we should not ask at all Jam. 1.6 7. But our faith can have no rock to stay on but the name of Christ if we come not to this living stone we cannot offer up an acceptable sacrifice to God 1 Pet. 2.4 5. Without faith it is impossible to please God Heb. 11.6 and faith must be toward our Lord Jesus Christ Act. 20.21 5. These outward things being of themselves indifferent they become instruments and weapons either of sin or righteousness and therefore that they may become blessings indeed and sanctified in the use they must be askt in his name who is the fountain and whose Spirit is the efficient of all our sanctification and the right improving of all our mercies Heb. 10.29 1 Cor. 1.2 2 Thess 2.13 Here we might resume the reasons brought for the point in the general and apply them to this particular we may not draw nigh to God nor ask any thing from him but in Christs name therefore not temporals Is (x) Application it so O friends Is God a consumeing fire and we as dry stubble Hath Christ undertaken and is he so able and willing to keep us from the devouring flames What folly and madness were it then in us to draw nigh to God without a Mediator whom we may interpose between us and divine justice and who may be a shelter to guard us against the frowns and terrors of the Almighty If mo then fifty thousand (y) 1 Sam. 6.19 Bethshemits were smitten for looking into the Ark which was but a symbol of God's presence if (z) Exod 19.12.21 Israel durst not look on nor touch the mount when the Lord did manifest a little of his glory if thus without a warrant and protection we may not look on God's back parts nor meddle with the least testimony and token of his presence and manifestation of his glory O! how should we be afraid to come before his (a) Ps 27.8 Ps 105.4 face and to draw nigh not the Mount but the (b) Heb. 4.16 Throne unlesse (c) Esth 4.11 the King hold out the golden Scepter to us and Christ hath purchased and still pleadeth that the Scepter may be stretched forth to us there is none in heaven or earth beside him who can get us access and acceptance the fountain that infinit fountain of Gods mercy was stopt that not so much as one drop could issue out to sinners till our blessed Redeemer did lay down an invaluable price and by
3. one person of the blessed Trinity invocat or be invocated without the other two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Greg. Nazianzen Orat. 37. And to whom shall the second person of the blessed Trinity present our prayers if not to Himself and with whom shall He interceed if not with himselfe which were grosse once to imagine and to what purpose who can shew It s true Christ as man doth adore and invocat the whole Trinity and as God He doth as truly as the Father and holy Ghost (r) Ex hoc enim rogat quo minor est patre quo vero ej aequalis est exaudit cum patre August lib 1. de Trinitat cap 10. hear and (s) Unlesse we say with Franciscus a S. Clara in his exposition of the English Confession that the God-head and not the persons formally and as such but only as they are identified with the God-head are the proper and formal object of worship doctores inquitille loc cit communiter ipsis personis divinis praecise sumptis sub ratione formali constitutiva personaruâ— quae est relatio negant subesse terminum formalem adorationis sed hoc deitati sâ—lum primo compesit relationibus autem prout identificantur cum essentia c. answer the distinction and infinit distance of Natures in the Mediator being a sufficient plea against all the cavils that carnall reason can suggest to the contrary But that we may speak to the objection the infinit knowledge of the divine Nature in the Redeemer is a sweet ground of consolation to all that come unto Him for thus our blessed Mediator must know all our wants whereupon must follow an unconceivable communication and manifestation thereof to the humane Nature to which the divine is personally united So that though the man-Christ be not omniscient as some Lutheran Divines do imagine yet He is multiscient and albeit the glasse of the Trinity in which the Saints in glory do see here what is done on earth be a popish dream yet the humane Nature of Christ being personally united to the God-head doth from thence by reall communication receive and alwayes hath a perfect knowledge of the conditions of his members and of their particular needs and straits for as man He is touched with the feeling of our infirmities Heb. 4.15 and so He must know them yea while on earth and in the state of His humiliation he had such an measure of knowledge that none needed to testifie to Him of man for He knew all men and what was in man Joh. 2.24 25. But yet the main pillar of our confidence must be 1. His divine and infinit omniscience 2. The pryce he hath payed His satisfying the justice of God And thus 3. the cry of His blood which doth answer every case and condition of all the Saints there is not a petition thou canst put up but Christs blood doth and thus himself may be said to joyn with thee and say Lord hearken to that poor soul for whose sake my blood was shed deny not to it what I have purchased for it And though this voyce and intercession be metaphoricall yet it is reall and most prevailing though thus rather the Sacrifice then the Priest doth interceed yet it is the basis and ground it is the foundation and the meritorious cause of the prevalency of the other that proper and formall intercession And thus Christ alwayes in all cases and for every one of his servants doth cry and God alwayes hearkneth and doth answer that cry The Lord did hear the cry of Abels blood from the ground Gen. 4.10.11 He heard the cry of blood Of 1. a mear man 2. Of a sinner though evangelically righteous 3. From the ground 4. Pleading for vengenance against the murderer And shall he not hear the cry of his blood who was 1. His (t) Zech. 13.7 fellow who 2. knew no sin and which 3. is now in heaven and which 4. pleadeth for mercy in which the Lord so much delighteth and that upon the account of satisfied justice The cry of blood is very loud though it were the blood of a slave how much more the blood of the only begotten Son of God And thus 4. This is the fourth ground of consolation His appearing in heaven and following the cry of his blood shed on earth His appearing before the judge in that body that was killed and thus (u) Sic Gerhard alii quos citat Harm de resur Cap. 9. sic Cajet in Rom. 8.3 facto inquit monstrando signa passiouis c. some do think that the scars of his wounds do now and shall for ever remain and that these are no blemishes nor imperfections but triumphant monuments of His viâ—tory over the devil of his unconceivable love towards lost man and so many witnesses and Advocats to plead for his aflicted members O! saith (x) Cicatrices Christi sunt lucidiores pulchriores solis radiis Chrysost apud Gerh. loc cit Chrysostom the prints of his wounds are more beautifull and resplendent then the beams of the Sun And as to his proper and formall yea and vocall intercession as while on earth he did pray for his followers and (y) Joh. 1. â—4 16 promiseth to pray for them in some particular cases and speciall exigencies and for some particular mercy to some particular (z) Luk. 22 32. persons so while in heaven he may upon such and such occasions interpose for his people Though we cannot exactly discover nor particularly and peremptorily determine what Christ saith and doth in heaven for us yet by reflecting on the copy and samplar of his intercession which is registrat in the word we may conjecture what he doth there and though we should only say that Christ in the generall did interceed by a verball and outward expression of his desire for his people though there be no ground for such a limitation but much to the contrary yet were not this very comfortable albeit in his solemn farewell Prayer Joh. 17. He did not put up any particular petition for any one of the disciples but in the generall did interceed for all the eleven yea and for all these who to the end of the world were to believe through the gospel they were to preach v. 20. Yet the disciples were no lesse refreshed and benefited thereby then if severally he had prayed for every one of them The Lord well knows the meaning of Christs Prayers and will in return to them make an application to every one as their need requireth and he will no lesse hear and answer Christ Praying for all his members then if he only prayed for one of them O! then lift up your heads and shout for joy all you disconsolated ones Joseph your brother liveth Gen. 47.1 Joh. 14.2 Gen. 41.40 42. Mat. 28.18 he hath moyen in court ye shall not starve he will provide for you the best of the land the good land of Goshen he
will interceed for you the king can refuse him nothing he hath taken off his ring and put it on Josephs hand and hath set him over his house that according to his word all the people may be ruled Joh. 5.22 Eph. 1.22 Mat. 28.18 What need you fear though your condition be as sad as Jobs was if with him Job 19.25 ye will remember that your Redeemer liveth and for this very end and purpose that he may make intercession for you his trade and employment in heaven is to plead for you Heb. 7.25 The a smoak of his incense ascends up before God for ever he will not cast thee out of his Prayers (b) Rev. 8.4 he will not forget thee nor suffer thy cause to miscarry he ever liveth to make intercession for thee What though thou canst but sigh and groan though thou canst but chatter like a crane and mourn lâ—ke a dove what though thou canst not speak when thou comest before the king O! but thy Advocat knowes well what to say in thy behalf he is eloquent and well acquaint with the language of Canaan he can draw up thy bill and order thy cause aright there is no imperfection or defect no inequality in his intercession and the judge will passe over thy roâ—ving and distempers he will not take advantage of thy distracting thoughts of thy deadness and bewailed imperfections he will hearken to what thy Advocat saith for thy cause and accordingly will pronounce a favourable sentence 1. Joh. 2.1 2. Joh. 11.42 And now thou mayest answer Solomon's question Prov. 20.6 and say thou hast found a faithfull one whom thou mayest safely trust he will not betray thy cause Heb. 2.17 He is not so taken up with the multitude of clients and causes as to forget thee he never lost a cause wherewith he was intrusted Joh. O. 37.39 and he cannot dy and thou be forced to imploy another who knowes not well where to begin he ever liveth Heb. 7.25 Ah! you will say but who will plead the cause of a money-lesse man I have not so much as some few tears to offer unto him Ans He will for (b) 2 King 19.34 and â—0 6 his own sake appear for those who have (c) Heb. 6.18 fled for refuge to lay hold on him he cannot refuse his honest supplicants He hath not an heart to reject them he will in no waies upon no termes put them off Job 6.37 His name is the poor and destituts friend Isa 61.1 2. Mat. 11.5 He is our friend and neer kinsman he will do it freely he is not so near to Angels he took not on him their nature Heb. 2.16 they are not called his brethren but this is our priviledge Heb. 2.11 yea he is yet nearer unto us he is our Father Is 9.6 yea we are members of his body of his flesh and of his bones Eph. 5.30 What need we then fear to come unto Him Ah! but will the doubting sinner say may not the Advocat play His part and plead well and yet lose His cause I am such a wretched sinner what can be said in my behalf Ans though he undertake thy cause yet he will plead in his own name he hath moyen with the judge he is one with him Joh. 10.30 Though he be the Son of man yet he is also the Son of God and will the Father then reject his suit he desires him to ask and promiseth to give Ps 2.7 8. and wâ—ll he not keep his word And the Son professeth that he is alwayes heard Joh. 11.42 And wilt thou doubt any more of the successe of his intercession Ah! shall the (f) Is 7. â—4 and 9 6. wonderfull Counseller the Prince of peace he who is Immanuel God with us interpose between God and us and shall he not prevail and make peace And O! what matter of consolation may it be to all those who have fled in unto him that we have an Advocat so nigh to God and so nigh to us He is our (g) Ioh. 20.17 brother and Gods (h) Zech. 13 7. Phil. 2 6. fellow and equall That we have 1. such a kind and compassionat 2. such a great and powerful Advocat 3. such a trustie and faithfull Advocat what need we then fear 1. If money be required behold our Surety with our ransom in his hand that inestimable pryce of his blood 1 Tim. 2.6 1 Pet. 1.18 19. 2. If power and authority behold our king sitting at the right hand of God highly exalted above all principalities and powers to whom is committed all power in heaven and earth Phil. 2.9 Mat. 28.18 3. If requests favour and entreaties which prove very effectuall with the ingenuous behold our intercessor to supplicat and entreat for us Heb. 7.25 Rom. 8.34 If justice complain behold a ransom and satisfaction to the outmost if mercy must also be acknowledged and dealt with in a suitable way to its soveraignity and freenesse behold intreaties and supplications behold a friend thus to interpose for us so that we may here apply that word Heb. 7.25 he is able to save to the outmost or all manner of wayes for so the (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est perfectè ita viz ut nihil ad eam salutem possit amplius desiderari Beza in locum words may also be rendered by all means he will have our happinesse and salvation promoved and secured to us Yea and here we may take in a third he is not only able to save to the outmost that is perfectly and compleatly and as it were every bit and crumb And 2. by all manner of waies and means but also 3. at all (k) Salvare in perpetuum Theophyl in locum to perpetuity Ham. in loc times and for ever He was the Saviour of the Jews as well as of us Gentiles and he will save for ever His salvation shall never be lost his ransomed ones shall never perish and all of Christ his divine and humane nature do concur for our salvation and all his life was employed for us 1. His birth for unto us a child is born Unto us a son is given Is 9.6 2. His death he dyed for us 1 Thes 5.10 3. His rising again and living for ever Rom. 4.25 Heb. 7.25 Thus all of Christ his life first and last and every period of it laid out for us he is wholly for us And ah will not we be for him wholly Ah! remember ye are no more your own he hath bought you at a dear pryce 1 Cor. 6.19 20. O! view the several stâ—ps of your salvation what a mistery of wisdom love care and condescension may appear in it Is it not well (l) 2 Sam. 23.5 ordered and sure in all things And now what can hell and Sathan say what can thy conscience alledge yea what can the holy law and justice of God object against thee who trusts in his name It s true hell can never be satisfied thou
his Priesthood that without it he had not been a compleat Priest c. But let none imagine that by this our endeavour to vindicat the sufficiency and efficacy of Christs death that compleat ransom for our sins abstracting from all other grounds of faith and consolation which our compassionat Saviour out of his tender bowels hath been pleased to super-add that our joy may be full and stable we did purpose to call in question the truth or to diminish the worth and prevalency of Christs Intercession which is such a sufficient abundary as that (k) Ibid. ch 9. pag. 124. Author speaketh of consolation to poor believers a (l) Ibid. ch 5. pag. 89. daily preservative and continual plaister to heal all their sins Oh! let us abominat such a cursed designe and thankfully prize and improve this great priviledge that we have such a noble Advocat and Intercessor appearing in heaven for us O! let us therefore come boldly unto the throne of Grace that we may obtain mercy and find grace to help in time of need Heb. 4.16 Having premised these things for guarding against extreams and for discovering 1. That the Jews enjoyed not the priviledge of Christs intercession 2. Yet notwithstanding they wanted nothing absolutly necessary for their salvation and happiness we come now to give a positive and direct answer to the question viz. That the beleeving Jews were under the same covenant of grace which we are under that they had the same promises the same crown proposed to them and the same way to life and felicity so that they wanted nothing essentially requisite to their happinesse for as now there is not so neither was there then any other name given among men whereby they must be saved but the name of Jesus Christ neither now is there or ever was there salvation to be found any other way Act. 4.12 He is the Lambe slain from the foundation of the world Rev. 83.8 Jesus Christ the same yesterday and to day and for ever Heb. 13.8 He is the Lord which is which was and which is to come Rev. 1.8 God was saith the Apostle speaking of the time past and of the Jewish Church 2 Cor. 5.19 in Christ reconciling the world unto himself The promise then was made and ordained in the hand of a (m) This Mediaâ—â—r was not Moses as some think but he who was that rock that followed the Israelites in the wildernesse 1 Cor. 10.4 vid. Calv. in locum albeit we dissent not from Diodati who will have this spoken of Moses as atype of Christ for that glosse comes home to our point Mediator Gal. 3.19 Yea in some sense they had the benefit of his intercession for he being then slain in the irrevocable and infallible decree and fore-knowledge of God his blood then though not actually shed did cry and as properly as Abels after it was shed but this as hath been shown was no proper intercession and rather the cry of the sacrifice then of the Priest But 2. Though Christ was a compleat Priest and Saviour of the Jews yet great and many are the priviledges of the Christian Church beyond the Jewish in which respect judicious Interpreters do think that the least in the kingdom of heaven that is to say they under the full discovery of the Gospel mysteries is said to be greater then he who was one of the greatest of them that were born of women Mat. 11.11 and Heb. 7.22 Christ is said to be made a Surety of a better Testament and Heb. 8.6 to be the Mediator of a better Covenant and upon this speciall account and by way of excellency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is called the Mediator of the new Testament Heb. 9.15 and 12.24 And that not only because Gospel-ordinances are now more clear full and spirituall but also because of Christs ascension into heaven his appearing there in our name as Gods remembrancer for us and as (n) M. Goodwin loc cit Ch. 3. pag. 88. one speaketh the rain-bow about the throne that when the Lord looks on it he may (o) Gen. 913.15 remember though he cannot forget his Covenant and (p) Ps 78.38 turn away his anger and not stir up all his wrath that our high Priest having taken on him our nature is touched with the feeling of our infirmities and therefore maketh continuall intercession for us (q) Deut. 33.29 Happy was thou O Israel what Nation was like unto thee who hadst such a Saviour but more happy are we who have this Saviour now appearing in Heaven for us and pleading our cause Obj. Christ told his Disciples Joh. 16.26 That he would not pray for them And if he would not pray for his Disciples for whom will he pray Ans Such a glosse is directly contrary to his promise Ch. 14.16 And to his practice Ch. 17. And were it not blasphemous once to imagine that our blessed Lord would thus at (r) For these Chapters viz. the 14.15 16 17. hold out a continued discourse one breath so palpably contradict himself As for the sense of these words Joh. 16.26 Some with (Å¿) This is not Gerhards interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but may be collected from his words Gerhard do answer That Christ doth not simply deny that he will pray for his Disciples but only in some respect he would not pray for them as enemies and strangers 2. As to some particular petition he will not now pray for their reconciliation and the acceptance of their persons they being already in the state of grace And 3. as to some particular end that they may be beloved of the Father since the Father already loved them not only 1. with that eternal love of Election but (t) This is rather an extension fruit and effect of the love of election then a new love or new act of Gods will for how can it be called new to him according to whose eternall purpose and appointment it cometh to passe all the change then is in the Object and in Gods work and no wayes in the immutable will of God also with the 2. love of actuall reconciliation and. 3. complacency in them 2. (u) Cajet in loc Cajetan Ans That Christ doth not deny that he will pray for them but he suppresseth that having already promised it and would ' not now mention it but would speak to another ground of their consolation viz. the Fathers love 3. (x) M. Goodwin loc cit Ch. 9. pag. 119. M. Goodwin Ans that these words are the highest intimation that can be that he will and doth pray for us when men would most strongly intimat their purpose of kindnesse they mean to do for one they use to say I do not say that I love you or that I will do this or that for you which is as much as to say I will surely do it and do it to purpose We will not stay to multiply (y) Which to the number
liveth to plead his peoples cause and interceed for them Heb. 7.25 24 In the outward Court and Tabernacle the whole congregation might pray but none might enter into the Holy of Holies but the high Priest with blood Heb. 9.6 7. All Saints may joyn on earth in this lower and outer Court but in the heavens that Holy of holies only our high Priest appeareth for us presenting our sacrifices and mingling his blood that excellent perfume therewith Heb. 6.20 But Papists would cloak the matter with a distinction between a Mediator of intercession and a Mediator of redemption and they say they do not wrong Christ while they substitute many intercessors since they only acknowledge him to be the Redeemer Repl. But if we beleeve the Scriptures then we must grant that as there is but one God so there is but one Mediator between God and man to interceed with God for man to wit the man Christ Jesus (n) It s observable that the Apostle here while he speaketh of prayer excludeth the mediation of all others as Calvin well observeth atque horum quoque insuâ—sitatem coarguâ— loci circumstantia quandequidem hie de precibus ex professo tractatur Calvin in 1 Tim. 2 5â— 1 Tim. 2.5 6. Heb. 9.15 Where also we have the ground of his mediation from which we may argue thus 1. None can be a Mediator to interceed for sinners but he who hath offered himself a ransome for sin but no Angel or man did or was able to pay a farthing of our debt Ergo. 2. He who is our Patron and Advocate must be able in point of law and justice to carry our cause and so he must be according to the Apostles inference 1 Joh. 1 2. the propitiation for our sins but Christ is the alone propitiation and therefore the sole advocate of sinners It was well said by (o) Pro quo autem nullus interpellar sed ipse pro emnibus hic unus verusque mediator est Aug. lib. 2. cont Parm cap. 8. Austin He for whom none interceedeth but he for all must be the alone and true Mediator But such is (p) Bell. loc cit cap. 20. § hanc rationem secutus est B. August Bellarmines rather impudence then ingenuous confidence that he dare cite this passage for clearing one of his distinctions But yet he is pleased to take notice of Calvins abuse as he would make us beleeve of that place yet in effect saith nothing to that which mainly striketh at the root of Saint-invocation viz. that Christ is the alone and true Mediator and therefore all other mediators to whom we offer our prayers must be so many empty shadows and lying waters which will not refresh the weary passenger And the following words which Bellarmine either hath not been at the pains to read and ponder or else of purpose passeth over will sufficiently vindicate Augustine from the popish false glosses for saith he Nam si esset mediator Paulus essent utique caeteri co-apestoli ejus ac sic multi Mediatores essent nec ipsi Paulo constaret ratio qua dixerat unus enim Deus unus Mediator Dei hominum homo Christus Jesus Aug. loc cit But as redemption and intercession must not be separated in the Mediator neither have the authors of that distinction separated these in their practice but to whom they have run as unto intercessors to them they have leaned as unto (q) Vid. Calvin in 1 Tim. 2.5 Redeemers Thus in their Litanies and forms of prayer and particularly in Mary her Psaltery published to the view of the world they call to the Saints as authors and procurers of mercies spiritual and temporal O! what blasphemy hath been vented in their blind zeal towards these strange gods The learned (r) Chem. exam Conc. Trid. part 3. in decr de invocat See also Dr. Usher lol cit Chemnitius hath set down a large catalogue of this kind of abomination and impudent idolatry especially in their supplications to the virgin Mary in which they call her the queen of heaven the mother of mercy their hope life refuge strength c. and in her Psalter they have ascribed to her what was said by the Prophet in the Psalms for proclaiming the glory and majesty of God viz. that (Å¿) Psalter B. Marâ— virg Ps 18. Ps â—7 Ps 30. c. the heavens declare hâ—r glory In thee O Lady have I put my trust let me never be confounded save me Lady by thy name O come let us sing unto our queen that brings salvation her mercy endureth for ever except our Lady build the house of our heart the building will not continue c. Be astonished O ye heavens and be confounded O ye earth who to this day declare the glory of your Maker to see the sons of men for whose use ye were made thus to dishonour their Master and to give his glory to the poor creature If their set forms compiled by the learned be laden with such stuffe what must then the licentious liberty be which the rude (t) Let us hear Calvin who was better acquainted with their practice then we who live at suc a distance Quod Satan sub papatu eousque perduxit ut vix millesimus quisque mediatorem Christum vel titulo tenus agnosceret ita illis nomen est invisum ut si quispiam Christi Mediatoris faciat mentionem praeteritis sanctis mox suspicione gravetur haeresios Calvin in 1 Tim. 2.5 multitude takes to themselves at their private devotion And albeit Bellarmine Suarez and others dare not own these execrable blasphemies in point of dispute yet take their best refined speculations and view them narrowly and they shall appear to be nothing else but a nursery of such abominations and though in their debates they will not because they cannot defend yet who is he amongst them that freely rebukes or takes pains to remedy this evil though so publickly and frequently committed Yea not only their Postillators with the rable of their ignorant and blind preachers but their most learned and subtile Rabbies do lay the foundation for such a superstructure their (u) Magist sent lib. 4. dis 45. Scot. ibid. q. 4. Thom. 2.2 quaest 83. art 4. in corp summa Tab. 5. orare Bellarm de sanct beat lib. 1. cap 20. Suarez loc cit lib. 1. de or cap. 10. § 12. c. I might here fill some pages with citations Lombard Thomas Scotus Summa Tabiena Bellarmine Vasquez Suarez Valentia Bannez Becanus c. do maintain and plead that the Saints by their merits do obtain and thus with their money purchase an answer to our prayers I needed not have named any for this it being the doctrine of all the popish Clergy who of them have written on this subject who doth not make the merits of the Saints the ground of Saint-invocation According to their (x) Thom. loc jam citato masters doctrine Orationem porrigimus
sanctis ut eorum precibus ac meritis orationes nostrae sortiantur effectum We pray to the Saints saith Aquiâ—as that through their prayers and merits we may be heard and obtain a return of our prayers Yet the Fathers of the (y) Vid. decret publicaum sess ult t die 3. Dec. 1563. de pur invoc c Council of Trent judged it safest to suppresse this ground in their Canon about Saint-worship and invocation And thus its evident that the popish Church hath made their canonized Saints their mediators not only of intercession but also of redemption upon whose purchase and merits they rely for a return to their prayers So that in these creature-worshippers is verified what our blessed Redeemer said Mat. 6.24 that no man can serve two masters unlesse he rob the one of his due and that they who commit one evil in hewing out with that people Jer. 2.13 broken Cisterns that can hold no water will add the second evil and also with them forsake the true fountain of living waters For since Papists began to worship the creature and make it their city of refuge they have proceeded from one step to another till (z) Deut. 32.15 Jesurun-like they have lightly esteemed and kicked at the rock of their salvation It s long since (a) Bodin in method hist cap. 5. pag. 100. S. Antonius a plerisque in Italia Gallia Narbonâ—nsi ardentiori voto certe majori metu colitur quam Deus immortalis Bodin ingenuously acknowledged and complained of this madness That St. Anthony by many in Italy and France was more feared and zealously worshiped then the immortal God And (b) Cast cons art 21. quidam homines non mali certos sibi sanctos tanquam patronos deligunt inque eorum moritis intercessione plus quam in Christi merito fiduciam ponunt Cassander grants That some well meaning men having chosen some Saints to be their patrones do trust more in their merits and intercession then Christs And (c) Vives in lib. 8 August de civil Dei cap. â—7 Vives lamâ—nteth that many are come to that height of Idolatry that they worship their he and she Saints no otherwise then God himself Nay saith (d) Biel in canone Mis lect 30. Biel many of us are often more affected towards Saints then towards God And Jacobus de Valentia is not ashamed to professe that there is no other refuge lose for us in this our pilgrimage but to run to the mediatrix the virgin Mary I might easily add to these But any who will look on their psalms and hymns on the virgin Mary and on their prayers to the Saints though digested and published in print shall find there no more mention of God and no petition in any of these put up to him more then to the devil And thus they have dealt worse with the great God then Pagans did with their Jupiter And (e) loc cit Vives confesseth that he could see little difference between their opinion of and carriage towards the Saints and the vilest heathens estimation of their gods As for the Mediator there be three things which in a special maner proclaim his glory and declare his admirable love towards the sons of men and they have robbed him of all thâ—se 1. His bowels and tenderness his compassion towards and his readiness to welcome and receive all weary and humbled sinners and that his pity and love to lost ones is such that he prevents them with his loving invitations and becometh the first seeker that he will not take a repulse but will draw in all his ransâ—med ones and pull them with a strong hand from the snare Heb. 4.15 Mat. 11.28 Cant 1.4 c. 2. His death and bitter sufferings that he is the propitiation and gave himself to be a ransome for sinners 1 Tim. 2.6 Râ—m 5.8 1 Joh. 2.2 c. 3. That thus he is the way to life and happiness that in him we may come boldly to the Throne of grace and in his name ask what we will that he is our advocate and maketh continual intercession for us Joh. 14.6 Eph. 3.12 Rom. 5.2 1 Cor. 3.22 23. 1 Joh. 2 1. Heb. 7.25 c. As for the first not only do they hold out the Father as an angry and implacable one to whom sinners dare not approach though he so loved the world that he spared not his only begotten Son that it might not perish Ioh. 3.16 1 Ioh. 4.9 but also the compassionat Redeemer who did not spare his blood that he might slay the enmity and become the propiciation for reconciling us to God Eph. 2.16 1 Ioh. 2.2 And they have appealed from him as being too rigid and severe to poor sinners unto the throne of the Virgin Mary as being more compassionat and condescending and more ready to receive and do good to such Hence their axiome and article of Faith acknowledged by (f) Bell. loc cit cap. 17. § 2. probatur Bellarmine and (g) Suar. ubi supra § 17. ex Ber. ser de B. Virgine Suarez opus est mediatore ad mediatorem We stand in need of a mediator to plead for us at the Mediators hands and particularly as to the virgin Mary they tells us that (h) Pater caelcstis cum habeat justitiam â—isericordiam tanquam potiora sui regni bona justitia sibi retenta misericordiam matri virgini concessit Gab. Biel in câ—n miss lect 80 vid. etiam Berchorium lib. 19. moralit cap. 4. Jo. Gerson tract 4. super magnisicat mercy and justice being the two Jewels of the crown of heaven God hath divided his kingdom as Ahasueâ—us offered to give the half of his to Esther between himself and the virgin giving to her mercy and reserving only justice to himself Hence they (i) Et ideo si quis seusit se gravari a foro justitiae Dei appellet ad forum miseriâ—ordiae matris ejus Bernard de bust maral part 23. serm 3. appeal from the sons justice to the mercy of his mother and therefore she is commonly called the mother of (k) in oâ—stoâ—o beatae Mariae mercy and the (l) Berchorius loc cit Queen of mercy regina misericordiae mater misericordiae As to the second they do not only undervalue Christs sufferings and merits as being unsufficient by joyning with them the merits of these new mediators to make up as it were what was wanting on Châ—ists part but they so far undervalue what he did and suffered for sinners that they will not vouchsafe once to mentâ—on his name or merâ—ts in their prayers as may be seen in many of their printed forms and at other times they dare take his glorious name in their mouths in such a contemptible maner that if they had not had the confidence to commit it to paper it would scarce have been believed upon the testimony of others while as they pray to the Virgin that by
the right of a mother shee would (m) Jure matris impera filio tuo dilectissimo Bonav in Cor. B. mar virg oper tom 6. command yea and (n) Inclina vultum filii tui super nos coge illum c. Psalt Bon. seorsim edit Paris compell him to shew mercy to sinners for (o) Vt docet lex divina tu illius es domina nam lex jubet ratio matrem praeesse filio haec ex libro cui titul Antidotum animae O faelix puerpera nostra pians scelera jure matris impera redemptori missal Rom. both law and reason do hold out the mothers power over the son c. O! the abominable Doctrine of merit in the poor creature hath sent many a soul to hell and hath so bewitched and infatuated many great and learned ones till at length they have reverenced and worshiped the creature more then the Creator As to the 3. they are so far from acknowledging him to be the alone stor-house and conduit of mercy that they have hewâ—d out to themselves so many empty and broken cisterns as there are evils they fear or good things they desire they have multiplied their Gods not only according to the number of their cities as is said of back-slyding Judah Jer. 2.28 but to the number of the inhabitants non tantum pronumero (p) It s observable that Bellarmine reckoneth this amongst Calvins calumnies and yet returneth no answer unto it Bell. loc cit cap. 16. § 4 dicit urbium sed pro numero capitum Nay one and the same person must have his recourse to as many gods as there be mercies he stands in need of they must commend their oxen to St. Pelagius their horse to St. Eulogius their sheep to St. Wendilin c. And thus what is said of Christ Col. 3.11 Eph. 3.12 c. they may apply to their new mediators whom they have substituted in his room They are all and in all to them they are the way and their propitiation in them they have accesse with confidence c. Yea some of them have not stayed here but as if it had been too litle thus to undervalue passe over and forget the blessed Mediator and put a Saint in his room they have also been so bold as to make a comparison as to their Practise we heard Cassanders ingenuous confession that many did more trust and confide in the merits and intercession of thâ—ir Saints then in the merits of Christ But you 'll say can any be so shamelesse as to avouch that of themselves yet we heard also Jacobus de Valentia his impudence in professing that we have no other refuge in our calamities but to run to the Virgin Mary the mediatrix to pacifie her sons wrath quae iram filii sui placabit and O! saith another (q) Expedition in calum est via per Franciscum quam per Christum apud Wendil Christ theol lib. 2. cap. 5. it is a more expedite and ready way to heaven by St. Francis then by Christ But I am wearied in relating such abominable blasphemies and ridiculous dreams We will not lose time in returning an answer to objâ—ctions so many of our Divines having so fully vindicated these few Scriptures which some Papists contrary to their own light wrest as they 2 Pet. 3.16 unto their own destruction one of the most judicious and searching wits of the Jesuitick School Fran. Suarez having employed all his strength for finding out arguments yet behold the result of all his labour the custome and appointment of the Church which is the pillar of truth may saith (r) Swar loc cit cap. 10. § 3.4 he suffice for confirming this truth as if the lustings and whoredoms of an adulterous wife should be a rule to the chast spouse And yet he not daring to lean to this pillar concludeth that (Å¿) Ratio potissâ—ma sumenda est ex responsione ad argumeta haertiâ—orum ibid § 3. the best reason he can fall upon is to answer the hereticks so he calleth the orthodox arguments As for the scriptures of the old Testament not only (t) Ibid § 3. Alb Pigh contr 13 Bellar. loc cit cap. 19. ced disp Salmer in 1 Timoth. 2. disp 8. c. he but Bellarmin Pigkius Salmeron c. do confesse that they hold out no warrant for saint-invocation and that it had been in vain to have gone to poor prisoners such they will have the saints to have been till Christ went to hell and â—elivered them from the prison and to supplicat their help but Eccius as we heard cleareth both new and old Testament from any imputation that Saint-worshippers can lay on them and Dominicus (u) Dom. Bannâ—z in 2.2 art 10. in quadam nam varias habet conclusiones iste tractatus conclus 2. pag mihi 107. neque apertè neque obscurè neque expressè neque impressè involute sacrae literae docent orationes esse ad sanctos facieudas c. Bannez confesseth and pleadeth that neither explicitly or implicity directly or by consequence hold out to us any ground for praying to the Saints When Papists therefore cite Scripture for this their Pagan dream they hold out to us a torch for letting us see what is their temper and that in this as in many other cases they are too like their brethren these hereticks whom the Apostle mentioneth Tit. 3.11 They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are self convicted and condemned but we remit them to their own consciences to be sentenced there and if they would speak what it faith and some of them have been so ingennous as to confesse they would not want for a reply from us Yet we deny not and will ye therefore think that we deal more kindly with them then some of their own number but freely confesse that in Scripture they may find both an exhortation or command and practices or examples if they be pleased to make use of these since they can find no better thus Mat. 4.9 we have an exhortation to creature-worship But Ah! it was but a temptation suggested by Sathan Secondly for examples we find Saul seeking after Samuel and making his addresse to him 1 Sam. 28. But Ah! first he went to the Witch at Endor and by her enchantments did meet with the supposed but not the true Samuel And then Luk. 16. the rich man in hell calls to Abraham But he learned that point of Divinity in hell and what successe he found we may read from ver 25. As for reasons the most of these they have borrowed from Pagans a long time after that ancient Christians had sufficiently answered and confuted them There be only three other grounds viz. 1. the mutual prayers of the living for one another 2. the pretended miracles in confirmation of Saint-invocation 3. the honour we ow to them Of these in a word As to the first Though the Saints desire the prayers
they might be doing but they could not blame him if their labour wanted sucesse Nay such an appâ—rent prohibition is so far from laying a restraint upon the Saints that if thereupon they did forbear they would provoke the Lord and wrong themselves and others Thus Gen. 32.26 the Lord saith to Jacob let me go but he will not till he get the blessing and if he had yielded we may suppose he would not then have gotten the blessing so Exod. 30.10 the Lord sayes to Moses let me alone Nay but replyeth Moses I will stand in the breach and will not leave off to interceed for that people though it hath most grievously provoked thee You will say may we not pray against such as have committed that unpardonable sin Thus the Christians of old prayed against Julian the Apostate if then we may pray for such it must be lawfull to put up contradictory prayers Ans Albeit too many no doubt have been guilty of that blasphemy yet since that which is the main ingredient of it viz. malice rage and hatred of the known truth is a latent thing and not obvious to the eye of our discretion I never read of any since the dayes of the Apostles whom the Church of Christ durst determine and peremptorily conclude to be guilty of that sin except (n) Theodor. hist lib. 4. cap. 9.17.19 Julian the Apostat for whom they left off to pray and prayed against his malice and rage that the Lord would prevent that mischief he intended against Christians and would remove such a stumbling block out of the way of the Gospel but they did not pray for Julians condemnation nor had they any warrant to pray for that Again you will object and ask what difference there is between one lying under that peremptory sentence and him upon whom it is already executed May we not as well pray for them that are in hell as for those we know to have sinned unto death Ans Because we conceive this to be the main objection we will now speak to it at some length And first if we abstract from a revelation which cannot now be expected and speâ—k of those who have grievously backslidden as we would remember Beza his caveat and beware lest we too rashly judge of any man that he hath committed that unpardonable sin So this may be warrant enough for us to pray for any man though never so gu lty and lying under many sad threatnings that there is no sentence and threatning though never so peremptory but it admitteth a limitation and proviso When I say unto the wicked thou shalt surely dy would not this appear to be a most peremptory and irrevocable sentence and yet hearken to what followeth if he turn from his sin he shall surely live he shall not die Ezek. 33.14 16. It is true 1. these who are guilty of the blasphemy against the holy Ghost shall never find grace to turn and repent and lay hold on Christ and so shall never be pardoned yet if they did turn they should find mercy and live And then 2. albeit there be no particular sin that is unpardonable except that blasphemy yet the most part of sins and sinners shall never be pardoned and therefore our prayers can do them no good and thus unless we limit our prayers to the Elect and add this condition when we pray for others if they belong to the election of God we must pray for them whom our prayers will not profit Secondly and especially we answer Albeit these who are guilty of that unpardonable sin be under an irrevocable sentence and though we as is supposed know their condition to be desperate yet we must carry our selves far otherwayes towards them then towards those who are in hell and as upon a civil consideration we owe them if our Superiors Magistrates Parents Masters c. honour and obedience So also upon a sp ritual account there be several duties which we may perform towards and with them while they are Viators and on the way which we may not perform with or for them after they are cast into hell for so long as they live in this world they are under the (o) Nunc enim propterea orat Ecclesia pro iis quos in genere humano habet inimices quia tempus est paenitentiae fructuosae Aug. de civit Dei lib. 21. cap. 24. means though these shall do them no good their day is not yet come to an end and though they were excommunicated and thus in part shut from publick ordinances they are not as yet actually stated into an unalterable condition and therefore they may well be an object of prayer pity and Christian compassion though the malefactor be sentenced and condemned yet we may deal with the King for a pardon O! but when the sentence is once executed there is no remedy after the repobats are cast into hell and come to their everlasting home after their day is spent and they removed from the ordinances and means of grace to what purpose should we pray for them after the ship is broken sails cables and anchors will not profit if life be gone no medecine can do any good when the night hath surprised them so that they can no more work for themselves we must not imagine that we can help them with our hands But some may yet reply we cannot in faith pray for such as we know to be reprobats or to have committed that unpardonable sin we cannot have the least hope or expectation of success and dare we pray and not in faith and such a prayer must be performed as a meer task and if I might call that which we grant is not commanded a duty It cannot not be a mean for good to them and why may we not thus pray for those that are in hell Ans Certainly we should not ask what we may not ask in faith only the prayer of faith is an acceptable sacrifice but the faith that is required in prayer hath not alwayes one and the same object as shall more fully be shown Part 2. Ch. 2. And if we know that God will accept of such prayers as a testimony of our love and commpassion towards our neighb urs and of our zeal to his glory in their conversion then we may know our labour shall not be lost what though they for whom we pray reap no benefit thereby The Popish dream of Falconilla and Trâ—jâ—ns deliverance out of bell by the prayers of Theela and Gregory is fabulous and ridiculous As also that of Augustine though an eminent Ancient Neque enim de quibusdam veraciter dâ—ceretur quod non eis râ—mitratur neque in hoc seculo neque in futur Mat. 12.23 nisi â—ssent quibus etsi non in isto tamen remitteretur in futuro Aug. de civit Dei lib. 21. cap. 24. yet if our prayers as Davids for his enemies return into our own bosome with a message of peace we have no cause to
supplicant and favourit of the great King though thou hast not purchased their mercies with thy mony Ah! what hath the poor begger to give for an almes yet thy request hath prevailed and thy prayers have gotten a gracious return though the Lord hath blasted all means we essayed for our deliverance from the oppression of usurping Sectaries yet the Saints by their prayers have had a hand in it and who ever take to themselves the glory of the work yet the Lord knoweth that Scotish men and women who with fasting and supplications were wrestling with him did obtain this mercy as a return of their prayers And the hand of the Lord may evidently be seen in it he bowed the hearts of some and turned the hands of others employing them against their heart to hold the sword for the terror of those who were in armes or might rise to oppose the work which they themselves did as much hate whatever was the design of some of the chief leaders of the English army who went from Scotland in that service yet it is well enough known that the generality of instruments deserved little thanks as going about a work they neither loved nor intended O then let all and every one of us pray that this mercy may be improven for the glory of the giver the honour of the King and the good of those who did wrestle at the th one of grace till they obtained a grant And as the Saints are thus great adventurers for others and send many packs to sea in their name so there be many that are imployed in their business and who agent their cause as they are great Factors so they are great Merchants as they adventure for many so many for them The care of all the Saints lyeth upon every Saint And how pressing a motive should that be for thee O (m) Heb. 6.17 heir of the promise to pray for others while thou considerest that thy trade is going on while thou art a sleep and in as many places cities and families as call upon the name of our Lord Jesus and how should thy heart rejoyce when thou lookest upon such a town and incorporation such a house and family and canst say that 's my shop there they are treading for me there some are praying and wrestling at the Thron for some one mercy or other to be bestowed on me And how should the consideration hereof stir us up to be more and more free in opening up our condition one to another that we may know what in particular to ask for one another the (n) I shall now offer to your consideration a motion made by a judicious Divine with his regrate that few or none make conscience to seek after that promising remedy held forth by him there In such a case viz. of Spirituall desertion Commend saith he thy condition to the publick ' prayers of the Church especially upon dayes of solemn seeking God if persons be sick and in danger of death then a Minister shall have a bill handed to him to pray for their bodily health but I wonder that amongst all our bills there are no complaints of soul-sickness Oh! beloved It would do a Ministers heart good as we say to receive a score or two of bills upon a sabbath day to this purpose one that hath a hard heart that hath been often heated and is grown cold again one that hath been long under conviction and finds no gracious issue of it one that cries aloud after God and can have no answer one that is assaulted with fearfull temptations that cannot get any evidence of Gods love and goes heavily all the day long c. desires their prayers It may be God expects ye should thus make many friends to speak to him that thanks may be rendred by many on your behalf as the Apostle expresseth himself in a like case 2 Cor. 1.11 c. Sym. Ford Spirit of bond and Adopt 2. Treat Ch. 15. Pag. 30. if the Saints do thus need the publick prayers of the congregation must not ignorant secure hard-hearted sinners stand in far greater need of this help with what seriousnesse and fervency should they commend their condition to the prayers of the Church but alas many will rather perish then complain of their case and danger want of this liberty and freedom is in great part I dare say the cause why many walk so uncomfortably many are weak faint and disquieted and are ashamed to tell what alleth them and God punisheth their pride with desertion and suffereth them to (o) Psal 68â—3 ly amongst the pots till they call for help from their brethren I have sometimes reflected on Job 42.8 to know why the Lord did commend Eliphaz Bildad and Zophar unto Jobs prayers adding a threatning if they should presume to offer up a sacrifice to him till Job did pray for them though they were holy men and had pleaded zealously for the Lord yet for their mistake and want of charity towards Job though they should pray God would hide his face till Job joyned in the work but we may to good purpose apply that place to this case it may be a pardon is sealed in heaven but the sense of it is withheld till some one or other Job do pray for thee the Lord may make choice of thy brothers prayer rather then thine own as the messenger by whom he will send the mercy thou longest for now consider who this Job was 1. He was an eminent Saint a great favourit of heaven Noah Daniel and Iob Ezek. 14.14 as Moses and Samuel Jer. 15.1 are recorded amongst the worthies of the great King and that rather because of their power with him then over men and the case was rare such as that there mentioned in which they could not prevail and obtain what they askt what meanest thou O Saint thus to mourn and complain is there not a Saint on earth to whom thou mayest commend thy case and if thou be living under the charge of a faithfull Minister whâ—â— can be more fit to minister comfort and be an instrument of good to thy soul The Lord will bless his own Ordinance and he will have thee to run to it but what ever good may be expected from thence thou mayest imploy the help of others the mo joyn in the work and the more eminent they are for holiness their prayers will be the more prevalent when two or three are met together and when they agree in the mater of their supplication though they be in different places they may expect a special blessing Mat. 18.19 20. Faithfull Abraham could have obtained mercy for the abominable Sodomits if there had been ten righteous ones amongst them Gen. 18.32 and meek Moses was heard and did prevail for an idolatrous stubborn and most ungrate people Exod. 32. Exod. 33. 2. Job was one whom those his friends had wronged they added affliction to the afflicted and pronounced a rash and uncharitable
comparison of salvation and spiritual mercies are as nothing Quicquid ergo petitur quod pertinet ad hoc gaudium de quo Joan 16.24 consequendumhoc est in nomine Christi petendum si divinam intelligimus gratiam si vere beatam poscim us vitam quicquid autem aliud petitur nihil petitur non quia nulla omnino res est sed quia in tantae rei comparatione quicquid aliud concupiscitur nihil est Aug. tract 10â— in Joan. This reason I say though it hold forth a considerable truth too little pondred yet it doth not conclude the point for which it is brought for 1. though temporals be not such and so great mercies as spirituals yet they are mercies they are good expedient and desirable and so must be askt and therefore in his name who is the purchaser of all our mercies And 2. all these things are subservient unto and may some one way or other contribute for our salvation we may trade for heaven with our money on earth and should improve all our mercies for the honour of the giver There is a second conjecture of the same Author which we did not mention because though it contain one of the pre-requisits to our asking in Christs name viz. the sound knowledge of his person and office yet serveth not for clearing the meaning and proper sense of that phrase Vnde inquit qui hoc sentit de Christo quod non est de unico Dei filio sentiendum non petit in ejus nomine eitamsi non taceat in eo literis ac syllabic Christum quoniam in esus nomine petit quem cogitat cum petit qui vero quod est de illo sentiendum sentit ipse in ejus nomine petit accipit quod petit si non contra suam salutem sempiternam pet it August tract 102. in Joan. Gregory have made an allusion to the name Jesus holding for a truth in their interpretation but a little beside the scope and genuine meaning of that phrase For they say since Jesus signifieth a Saviour he doth ask in his name who asketh that which is profitable unto salvation and whatsoever is contrary to salvation cannot be askt in his name Christ as a Saviour doth no less refuse to answer our selfish and carnal desires as grant our spiritual and well regulated petitions He is our great Physician who hath undertaken the cure of all our soul-maladies and were he a faithfull Physician who would please his patient by giving what were pleasant to the taste if obstructive of health Albeit this gloss do not serve for clearing the words which do not speak of the quality of the matter of our petitions but of the way how we should ask and the (t) In nomine Christi petere efficacissimus titulus est impetrandi a patre Tolet. in Joan. 16.23 ground of their prevalency and which we should plead and interpose in all our petâ—â—iâ—ns Though I say these Doctors do not thus show what it is to ask in Christs name yet while we come in his name he will deal thus with us when we trust him and rely upon him he will make a right choyce for us he will give what is good but will not satiâ—fie our foolish desires We shall not want bread but he will not give a Serpent though we bewitched with its fair and beautifull colours do ask it most importunatly Reas 1 Secondly As for reasons we may argue 1. from Gods justice and holiness he is of purer eyes then to behold evil or look on iniquity Hab. 1.13 with him is terrible majesty Job 37.22 He is a consuming fire and we sinners are as dry stubble Heb. 12.29 Deut. 4.24 Isa 13.9 And shall stubble approach the fire without a covering shelter and fence Reas 2 2. We argue from that indisposition and unfitness that opposition and unwillingness yea hatred and enmity that naturally is radicated in us against the Lord and a communion with him We are (u) Eph. 2.3 children of wrath both objectively and subjectively as hated so haters of God as under the curse and sentence of condemnation so dayly deserving that wofull sentence still grieving and provoking the holy Lord all the thoughts and imaginations of the heart being only evil continually Rom. 5.10 12. Gal. 3.10 Gen. 6.5 How then dare such rebells approach the provoked King without a mediator and intercessor Reas 3 Thirdly Our weakness and impotency doth stand in the way as we are morally unfit in respect of guilt so we are physically impotent and want strength to ascend to the Throne Rom. 5.6 2 Cor. 3.5 And therefore unless the Spirit of Christ strengthen us with might in the inner man we know not we cannot pray as we ought Eph. 3.16 Rom. 8.26 without Christ we can do nothing Joh. 15.5 shall we then presume to draw nigh to God without him or to offer any desire but in his name So much for obstructions impediments and as I may call them negatives Now let us argue from the several benefits purchased by Christ his offices and the relation under which he standeth to us and other positive grounds Reas 4 Fourthly then we must approach to God in his name because he is our peace Mic. 5.5 Isa 53 5. He is our propitiation and reconciliation Rom. 3.25 1 Joh. 2.2 Col 1.20 He is the alone way Ioh. 14.6 He is the door Ioh. 10.7 He is the true vine and fruitful root which communicateth sap to all the branches Joh. 15.1 5. Isa 11.10 He is the foundation and corner stone of all the building Eph. 2.20 21. He is the fountain from which all our mercies as so many streams do flow Zech. 13.1 He is the head from which all the body receiveth nourishment and encreaseth with the encrease of God Col. 2.19 Nay he is all and in all both in point of doing and receiving as without him we can do nothing Joh. 15.5 so we can receive nothing all are ours if we be in Christ 1 Cor. 3 22 23. but without him we can receive nothing as a mercy and blessing and can have no sanctified right and title unto it for he is heir of all things Heb. 1.2 He is the alone treasure and store-house of all our mercies he is the hand and the conduit whereby all good is conveyed to us and what can the Apostle say more and if lesse he had come short of his fulness and sufficiency Chrâ—st is all Col. 3.11 Hence we may instance some few particulars and from these draw so many several arguments As first Can two walk together except they be agreed Amos 3.3 Can there be any fellowship and communion between them who are at enmity and there was none but Christ who could interpose only he by his death hath abolished and slain the enmity and put us who were as far off as devils in a capacity to draw nigh to God Ephes 2.13 14 15 16. But secondly though subjects have not
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
in the discharge of his ministry was more dear to him then his life Act. 20.24 And the Martyrs (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contempserunt vitam pro Christi gloria vid. Pareum Bez in Rev. 12.11 loved not their lives unto the death they were content rather to lay down their lives then God should lose the least of his glory True love as it is (m) Amor meus pondus meum eo feror quocunque feror active and resolute so it is liberal it will do much encounter many tryals and hazards and part with much yea with all rather then it will suffer the soul to be divorced from what it pursueth as the chief good and ultimat end Hence when we would try whether we ask temporals in subordination and with reference unto the glory of God as concerning spirituals this question scarce hath place while we sincerely ask them these having such an immediat and direct tendency to Gods glory that it may be called their (n) Finis intrinsec finis operis intrinsecal end and the end of the work it self though yet I deny not but the worker through the subtilty of Sathan and the corruption pride and deceitfulness of the heart may abuse and pervert these precious things to base and selfish ends which may be discerned by what we are now to say concerning temporals which may proportionally be applied to our thus asking spirituals But now to that question how shall I know what end I aim at in my prayer suppose thou heardst the Lord from heaven saying unto thee upon what terms desirest thou this mercy and wouldst thou have it upon any terms though it might prove a weapon to dishonour me what wouldst thou reply canst thou truly say nay Lord my soul abominats it as such and I would rather part with what mercies I enjoy then receive an addition to them upon such terms and thus if thou art as ready to pray against and deprecate these outward things under that redpulication as thou wast serious in asking them as supposed blessings thou needst not fear least thou hast asked amiss if thy end had been wrong thy desire had been more peremptory neither would it have thus stooped to the will of God Self and lust are impetuous and (o) Gen. 30.1 Rachel like are impatient in desiring and cannot bear a denial or delay but if they be satisfied it s no matter though God lose of his glory and the soul of its beauty and heavenly ornaments but when Gods glory is intended temporal things will be askt 1. moderatly both as to the degree of the desire and to the measure of the thing desired 2. with submission to the will of God and 3. in subordination to his glory And thus all regular prayers for temporals have two parts as we pray for such a mercy upon supposition of expediency and subserviency to the great end so either virtually or expresly we deprecat it upon the supposition of inexpediency and hurt as shall appear Part 4. chap. 1. And herein honest supplicants do imitate their Master and when they pray for any outward mercy or deliverance either actually or in the habitual intention they include a proviso and either imply in their desire or expresly ad this post-script to all such supplications (p) Mat. 26.39 42. Nevertheless not as I will but as thou wilt thy will be done 2. What we much love and mainly intend will be much in our eye and will often run in the thoughts we will not need a monitor to put us in minde of it but (q) What the Poet said of the land of our nativity viz. that it will not suffer us to forget it may more truly be said of our chief good and ultimas end Sua dulcedine semper Ducet immemores non sinet esse sui the mind must frequently meditate upon that which the heart much loveth and though it be shut out yet it will intrude and insinuate it self and creep in again upon the thoughts nay absence distance hazard and difficulty will but rather inflame the desire quicken and double our diligence and arrest and more seriously take up our thoughts then divert them from looking upon that which we much love and effectually intend If then the glory of God be the great errand and business and mark thou aimest at thou must frequently meditate upon it unless the archer have the mark in his eye he must shoot at random You will say Quest Ans but we cannot alwayes actually minde the glory of God When must we then and how often minde it Ans The more we think upon it it is an evidence that we intend it the more yet we must not determine how often and for how long a time the thoughts must be thus imployed As in other works and parts of holiness so here there is a great variety and latitude A popish Casuist (r) Pet a S. Joseph in Ethic. ad quaest An detur aliquis actus humanus indifferens in individuo seu ut loquuntur in actu exercito affirmeth that once at least every day we should renew our resolution to refer all our wayes to the glory of God and well might he say that this should be the minimum the least that ought to be done albeit alas too many titular Christians never once yet to this day did make or sincerely came to this resolution but I should think that at least as often as we pray we should renew this resolution and whensoever we ask temporals we should cordially say not our will but thine O Lord be done (Å¿) Proponitur hic exemplum enimi veri pit rihil aliud spectontantis quam gloâ—iam Dei dum in tribulationibuâ— periculis auxilium divinum implorat Musâ—â—l in Psal 115.1 Not unto us O Lord not unto us but unto thy name give glory do what seemeth good in thy eyes and what serveâ—h most to illustrate the glory of thy name but (t) Psa 140.8 grant not our foolish desires and further not our hurtfull devices c. 3. He who asketh for the glory of God when he hath obtained what he desired will be carefull to improve and lay it out for that end Thus Hannah askt a son from the Lord and lent him to the Lord as long as he lived 1 Sam. 1.27 28. It is true she did not thus consecrate her other three sons to the publick ministry in the temple and it may be the Lord will not call thee to part with all but yet thou shouldest be in readiness if it were to offer up thy Isaac and to abandon thy darling and most beloved comforts and though thou art allowed still to possess yet mayest thou not improve thy possessions better for his glory and spare so much of them as he calls for which haply will be but a little But Ah! so much health and strength so much wealth and honour and nothing of that laid
very much with God For He will fulfill the desire of them that fear him he will hear their cry and will save them Ps 145.19 O! but every fear is not this reverential and godly fear there may be much fear in the soul and yet this may be wanting the people of Israel were exceedingly afraid when they heard Gods voice out of the midst of the fire and cryed unto Moses ah I this great fire will consume us Deut. 5.24 25. yet there was little of this holy fear in them as afterwards appeared in their frequent murmuring and therefore saith the Lord there ver 29. O! that there were such an heart in them that they would fear me They did then fear God but O! saith the Lord if they would fear me aright there is a slavish and selfish fear of God only because of his power justice and terrours and there is much of this fear in hell where it is accompanied with much enmity and hatred of and rebellion against him and though on earth it may produce an out-side and half-reformation yet no cordial and heart-renovation though some may thus forbear to commit sin yet it makes them not hate sin though it may disturb and drive away the thief from his prey yet it will not make him leave off to covet it this fear may perplex a man and put him on the rack but it cannot convert him and turn the heart unto the Lord. But then there is a son-like and filial fear of reverence due distance and respect which though it exclude not Gods justice for we may thus fear him as being able to cast into hell Luk. 12.5 yet is mainly conversant about 1. his majesty and greatness 2. his bounty and goodness his excellency begets reverence and makes us keep a due distance and his loving kindness makes us stand in aw and fear least we grieve and offend him though the Son did not fear the rod yet would he stand in awe and be loth to offend his kind Father and the greater the Fathers kindness and the love of the Son be the Fathers displeasure will be the more grievous unto the Son when the children of Israel shall return and cordially seek the Lord their God they shall fear the Lord and his goodness Hos 3.5 Ah! were there any thing of this reverence and filial fear in the heart it would be as a load-stone to draw us in to God and it would be as honey and the honey-comb to sweeten our communion with him and make us go about our duty cheerfully and what a notable guard and preservative would it prove against wandring thoughts and what attention and seriousness would it beget and maintain When we speak to a King with what diligence will we watch over our thoughts words and whole carriage the reverence we ow to him will make us circumspect And is it not the want of that reverence we ow to the infinite majesty of the great God that maketh us so careless and negligent of his worship But O! if we did more seriously mind our stistance and did consider what base sinfull wretches we are who are admitted to draw nigh to the (d) Mal. 1.14 great King if we did lay to heart his condescending love his mercy and goodness yet not fotgetting his excellency and greatness with what both confidence and reverence might we approach to him This reverential and filial fear is not opposit unto but is the ground and foundation of solid confidence there can be no security without this fear the false peace of fearless sinners is but desperat madness but where this fear is there is no danger and such a soul needs not perplex it self any more with terrors and a slavish fear it may now come to God with confidence yea and with boldness if thou hearken to the exhortatation and wilt serve God with reverence and godly fear Heb. 12.28 thou mayest also lay hold on the priviledge and consolation and come boldly unto the throne of grace that thou mayest obtain what mercy thou standst in need of Heb. 4.16 Thus (e) Bone Deus inquit Vitus Theodorus in epist ad Melancht quaâ—tus spiritus quanta fides in ipsius verbis inest tanta reverentia aliquid petit ut cum Deo tanta spe fide ut cum patre amieo se loquisentiat Mel. Adamus in vita Lutheri pag. mibi 142. Luther as Vitus Theodorus testifieth used to pray to God with as great reverence as became a finfull creature speaking to the holy Lord and yet with such hope confidence and boldness as if he had been speaking to a father and intimat friend But ah how should not only formal Professors but the Saints also and children of God be humbled for their careless and irreverent carriage in Gods worship and service many a time might the Lord say even to his precious ones is this the reverence ye owe to your Maker is this the worship ye allow me durst ye deal so with the ruler though a poor creature like your self would not such irreverence in his presence be thought unseeemly and intolerable yea and justly censurable And yet your heart is not smitten for the affront ye offer to me but rather thinks that by such service an obligation is put upon me and that ye have causs to complain if I refuse or delay to answer such formal and lazy prayers O! repent of this your rashness and deadness in my Worship and Ordinances and for your dis-respect and contempt of me lest I deal with you according to your folly 3. We must pray in humility as we must have high and reverential thoughts of God 3. Mumility So we must have low and humble thoughts of our selves pride is detestable in all but intolerable in beggars thou comest to ask an alms from God let the frame of thy heart and thy carriage be suitable unto thy trade and employment if thou draw nigh in thy pride thou mayest fear an answer in wrath But the heavens may be astonished and the earth blush at the popish arrogancy God for bid saith (f) Absit ut justi vitam aeternam expectent sicut pauâ—er elecmosynam multo namque gloriosius est c. Taper in art Lov to 2. ar 9. Tapperus that the Saints should expect heaven as beggars do an alms it is more glorious for them to receive it as a triumphant garland due to them for their sweating and labouring and saith (g) Magis enim honorificum est habere aliquid ex merito quam exsola donatione Bell. de justif impri bon op contrav 2. princip lib. 5. cap. 3. Bellarmine it is more honourable to enjoy by purchase and merit then by a free donation I am ashamed to relate such a blasphemous dream as (h) Illud quod sumus quod habemuâ— sive sunt boni actus sive boni habitus vel usus totum est in nobis ex liberalitate divina gratis dante
dogmatical faith and know that there is a God and that he is such as he hath revealed himself in his Scriptures as to his infinite nature and the trinity of persons and those divine attributes and properties which are incommunicable to any creature that Christ is the way and the life that none can come to the Father but by him c. 2. If they believe that their labour shall not be lost he being a rewarder of all them who diligently seek him and particularly as to the present duty they know that he is a (c) Psa 65.2 prayer-hearing God albeit they cannot determine the particular mercy he will give by way of return thereto yet they know that their prayer shall not want an answer and that it is not in vain as those wicked ones did blaspheme Job 21.15 to pray unto him 3. Obj. It is a received axiom among practical Divines 3. Obj. that temporal promises are to be understood cum exceptione crucis hence Mr. (d) Mr. Spurstow Wells of Saluation ch 16. Spurstow laith down this as a rule for the right understanding of these promises that they are to be expounded with the reservation and exception of the cross and if the promises cannot with-hold the Lord from chastning the Saints with rods and afflictions how shall their e prayers be able to do it especially since prayer must be grounded on the promise Ans Albeit there be a truth in that assertion that the Lord may chasten his servants with whatsoever rod he will yet why this should be propounded as a limitation of the promise I know not and I would ask whether the Lord doth at any time afflict the Saints but for their good by this he is distinguished from earthly parents that they chasten many times out of passion and anger and without discretion after their own pleasure but he only for our profit that we might be partakers of his holiness Heb. 12.10 And if the Lord never correct us but that by that rod he may promove our spiritual good and holiness can we imagine that he will with hold any temporal mercy we ask from him which is a sort of affliction and correction yea some times very sad and bitter unless he purposed to do us more good by such a dispensation then if we had received what we desired Hence it must necessarily follow that the Lord doth never with-hold what we ask but when it is better to want then to have such a supposed mercy and therefore he must do what is best for us in such a condition and this we may believe and confidently expect in all our addresses unto him and when we get not what we askt we may be perswaded that it was not good and convenient for us at such a season that comparatively it was not good nor so fit and expedient for us as the present dispensation which therefore must not be looked upon as an exception from the promise but rather as an amplification and further extension of the promise and an object of that promise to with-hold no good from them that walk uprightly and to suffer no evil to come near them Hence the same (f) Mr. Spur. ibid pag. 232. Author acknowledgeth that the faith required Jam. 1.6 albeit it be not the faith of a particular perswasion that God will give the very thing it self that we beg of him yet it is the faith of submission by which we resolve our prayers into his will and believe that he will do whatever is best for our good and his glory And this saith he was the faith that our Lord Jesus Christ did put forth in his prayer when he said not my will but thy will be done And thus we are agreed neither do I dissent from what he subjoyneth viz that although God may sometimes assure and encline the hearts of his children that are importunat wrestlers in prayer to be confident of granting the very particular temporal blessing that they seek yet this is a confidence that is rather begotten by the Spirit in the height and vigour of prayer then brought with us unto the duty Sometimes saith he such a confidence may be but it is neither ordinary nor usual We may shut up this particular with the words of zealous Bernard Let none of the Saints saith (g) Nemo nostrum parvipendat orationem suam dico enim vobis quod ipse ad quem oramus non parvipendit eam priusquam â—gressa sit ab ore vestro ipse eam scribi jubet in libro suo unum ex duobus indubitanter sperare possumus quoniam aut dabit quod petimus aut quod nobis erit utilius nos enim quid oremus sicat oportet nescimus sed miseretur ille super ignorantia nostra orationem benigne suscipiens quod nobis aut omnino non est utile aut non tam cito dare necesse est minime tribuit tamen infructuosa non crit quoniam quidem tanta super te cura est Deo tuo ut quoties ignorans queris quod tibi inutile est non te audiat super hoc habet in med devotis cap 6. this reverend ancient undervalue his prayer for he to whom we pray doth not undervalue it before it proceed out of our mouth he causeth write it in his book and one of two we may most confidently expect that he will either give what we ask or that which will be better for us He pitieth our ignorance and will not give when it is not fit or what would not profit us yet such is his love and care that he will not suffer our prayers to return empty but when he giveth not what we out of ignorance not knowing the hurt that might come to us thereby do ask he will make a compensation and commutation and will convert it in a more profitable gift Now we come to some grounds and encouraging considerations which may support our weak faith under all the temptations and objections which Sathan and our lusts (h) Stat nulla diu mortalibus usquam Fortuna titubante fides Silius 11. L. sense and carnal reason can suggest and 1. the infinit mercy and tender bowels of our God if known and duly pondred may silence our unbelief and banish all our fears when we draw nigh to him his tender mercies are (i) Nemo est hominum vel etiam diabolorum qui dicere possit se non esse participem misericordia Dei Zanch. de natur Dei lik 4. q. 3. over all his works Ps 145.9 his mercy is great unto the heavens Ps 57.10 What is said of one stream may well be applied to the great Ocean from which it floweth as a small part what is said of the word of promise and Gods fidelity in accomplishing it Ps 138.2 may truly be said of his mercy and those bowels from which the promises did spring viz. that he hath magnified that attribute above all his name Albeit all his
all the prayers of his honest supplicants which is the foundation of faith so every Saint hath his own experiences which spiritualized sense and feeling may lay hold upon and is there yet any thing wanting for thy comfort and establishment is there yet any of the sons of Zion who dare doubt of the tender love and care of their Father and which is worse who dare give God the lie he may summond all his creatures and put them to it if there be any among them who can bear testimony against his Word O! what an impudent and blasphemous lie were it to say that God had not kept promise and yet this atheisme lurketh in the hearts of too many yea and so much of unbelief as lodgeth in the best so much also of this venom which the old serpent did (Å¿) Gen 3.5 6. spue out upon our first parents and which they too greedily sucked in but after that we have cast out all that poyson and are perfectly purged after that our eyes are anointed and all mists of darkness are dispelled we will doubt no more and complain no more after we are once entered in the light of glory we will then clearly see our errours and mistakes and will proclaim to all eternity the Lords faithfulness in fullfilling all his promises and his bounty and kindness towards us in not granting our foolish and sensual requests nay who did ever hear a Saint on his death-bed when carnal baits and worldly temptations could promise little and furnish no contentment and thus were not able so to allure infatuat and bewitch as formerly who I say was the man that entring upon the borders of eternity durst challenge the Almighty for not accomplishing his promises or who could say that at any time he had called upon God in vain All ages can give their evidences and all beleevers will and must sooner or at length confess that there was never a prayer put up in faith that proved abortive though all our labours and endeavours under the Sun may be fruitless and to no purpose yet prayer will never be as a (t) Hos 9. â—4 miscarrying womb and dry breasts but alwayes proveth that good seed which though it may for a while lie hid under ground yet still yields good fruit for the comfort and satisfaction of the sower What is (u) 2 Saâ—â—â— 22 said of the bow of Jonathan and the sword of Saul is a fit motto of the prayer of faith it never returneth empty And this truth will not be called in question by any except when sense and carnal reason these corrupt judges in the matters of God do sit on the bench and give out sentence But ah our unbelief negligence and estrangedness from God doth deprive our selves and the Church of many mercies and of much matter of comfort to our selves of praise to God and terrour and astonishment to enemies 7. If we consider the many sweet and binding relations which the Lord hath been pleased to undertake towards his covenanted people who are true Israelits and are sincers in their profession if we consider how all the persons of the blessed Trinity are affected towards them what is the love of the Father the purchase of the Son and the work of the holy Ghost our doubting and unbelief will be most unteasonable 1. then is not God our Maker our Lord and Master our Father and Husband c. And will not the infinit Creaator care for his creatures who depend upon him will not the great Lord and Master of heaven and earth care and provide for his honest servants will not the Father of mercies pity his children in the day of their trouble and hear their cry will not the Husband hearken to the voice of the Spouse and grant her desire c. 2. As to the relations under which we stand towards the persons of the blessed Trinity severally (x) Quem enim invocamus Patrem Fratrem Advoâ—atum Quo ausu Patre jubente Fratrejustituente Advocoeto inpellente Quae fiducia Patre promittente Fraire adjurante Advocato testificante Quid petimus baereditatem quam nobis impetravit Fraterconcessit Pater obsignavit Spiritus sanctus Gerhar harm Evang. cap. 149. is not the x Father our father the Son our brother and advocat and the holy Ghost our helper leader and guide and who will doubt of acceeptance welcome and success while his father commandeth his brother inviteth and his guide and counsellour perswadeth and allureth him to come and present this requests while the father promiseth the elder brother and heir reneweth and y confirmeth his fathers grant our leader and assistant doth put that security in our hand and is willing to engage with them in the same bond and putteth to his seal and subscription confirming their evidence and adding his own what place is there left for unbelief doubting and fears Especially if 3. we consider 1. the Fathers love that mysterious love in giving his only begotten Son to death that we might live Joh. 3.16 1 Joh. 4.9 and shall we think that he who spared not his own Son but delivered him up for us will not freely with him also give us what we shall ask in his name Rom. 8.32 I say not saith the Son that I will pray the Father for you for the Father himself loveth you Joh. 16.26 27. I would not have you think that you have no other ground whereon to build your faith (r) By a most emphatick asseveration which to many of the learned appeareth to be an oath as Joh. 16.23 c. but my intercession I will not pray for you to one who knoweth you not and hath no respect to you I will not pray for you as if ye were enemies and strangers neither should ye thus pray for your selves after that ye are reconciled to him through my blood after ye are become children and mutually love and are loved of the Father and me Courteours will confidently draw nigh to their Prince and we have moyen in heaven the King himself loveth us and hath adopted us to the crown and will he withhold lesser mercies and hide his face while we present our requests to him But as the Father doth thus love us and freely give and by covenant dispone to us all that we can desire or stand in need of So 2. the Son hath laid out a price for us and by his blood hath purchased all these things to us and ever liveth to make intercession for us and to apply to us the merit of his death and to put us in possession of all these good things which are the purchase of his blood ah we seldom visit the throne yet Christ is alwayes there we weary in praying for our selves but Christ wearieth not to pray for us our prayers are cold and without life but Christ doth not faint nor grow remiss our manifold iniquities do cry against us but the blood of Christ doth out-cry them And
viz. the abuse of Gods mercy by making that which is the only rock of safety to which the ship-broken passenger should run for his life a stone of ruine and destruction against which they dash their brains as if a man were so foolish as to imagine a bridge to be broader then it is and in this delusion step aside the bridge would not keep him from drowning so while deluded sinners extend the mercy of God beyond the bounds he hath set in his Word and thus in their presumption step aside to their own crooked wayes the mercy of God will not keep them from falling head-long into the pit of destruction To continue in sin saith (d) Peccare de Dei creatoris clementia praesuâ— mere pelago justitiae ejus exponi est Greg loc prius cit Gregory and yet to presume of the mercy of God is to cast our selves into the sea of his justice and displeasure The Lord ere it be long will vindicat his mercy from such a base abuse to the everlasting confusion and astonishment of presumptuous sinners But we may not insist only to our purpose let such remember that this delusion is a black mark of a never-do-well and therefore doth the Apostle abominat it with so much indignation shall we continue in sin that geace may abound God forbid Rom. 6.1 2. and then by several arguments showeth that a child of God will not cannot make such an inference And the Apostle Iude speaking of some who were of old ordained to condemnation describeth them by this that they turned the grace of God into lasciviousness ver 4. O! would you then escape damnation beware least ye be hold to sin because God is slow to anger and least ye add to your iniquities because the Lord is gracious and abundant in goodness and that ye delay not your repentance because he is long-suffering and patient And if thou must needs tempt God first take a tryal in thy body or outward estate before thou hazard thy immortal soul and everlasting portion go and waste thy estate and provision and see whether the mercy of God will keep thee from begging and put thy finger in the fire and try whether the mercy of God will keep thee from burning but if thou wilt not trust the mercy of God while thou slightest the means he hath appointed as to these inferiour ends and yet wilt misspend this day of the Gospel and slight the ordinances of life which are thy portion and allowance and the talents wherewith thou shouldest trade for eternity and yet think it will be well with thee hereafter if thou wilt cast thy soul into the fire of sin and yet think to escape the burning and torments of hell profess what thou wilt it is not thy confidence in God but thy negligence and want of care for thy soul that makes thee despise the means of grace and slight thy duty and thy body estate and perishing life is thy idol for which thou takest more thought then for thy soul and eternal happiness 9. Earthly-minded covetous worldlings are lying under the serpents curse which hardly or never will be removed Mark 10.23 Gen. 3.14 First they go upon their belly and cannot stand streight nor look up-ward their heart cleaveth to the earth and they cannot (e) Colos 3.2 set their affections on things above they only (f) Phil. 3.19 minde earthly things and spend all their (g) Joh. 6.27 labour for the meat that perisheth 2. Dust is their portion and food they slight the childrens bread and undervalue the (h) Rev. 2.17 hidden manna and with the swine of the world live upon the (i) Luk. 15.16 husks and yet those miserable wretches will not want fair pretences and plea's we must will such say live and provide for our families the times are evil and we know not what may fall out and all we can purchase may be little enough what should we be idle may we not follow our calling and watch on our business c. But thinkest thou O worldling this to be a sufficient plea for making the world thy idol and for neglecting the one thing necessary Knowest thou not that the love of money is the (k) See the testimonies of heathens concerning which the Apostle apud Reusner symb imp clas 2. symb 36. root of all evil 1 Tim. 6.10 and that he who will be rich rather rich in wealth then in grace for himself rather then towards God Luke 12.21 fall into temptation and a snare and into many foolish and hurtfull lusts which drown men in destruction and perdition and pierce them thorow with many sorrows v. 9.10 and is not Christs verdict of such very terrible It is easier for a camel to go through the eye of a needle then for a rich man to enter into the kingdom of God Mat. 19.23 24. Ah! this devil of earthly-mindedness hath destroyed many thousand souls it so filleth the heart that there is no room left for the Word of God to enter in but it choaketh the Word at the very entry and makes it become unfruitfull Mat. 13.22 this was it that hindred that people from profiting under Ezekiels ministry Ezek. 33 and this is the great obstructer of the Gospel wherever it is preach'd They come unto thee saith the Lord to the Prophet and sit before thee as my people and with their mouth show much love and they hear thy words but they will not do nor obey them for their heart goeth after their covetousness v. 31. Hence the Apostle must weep when he thinks on covetous wretches Phil. 3.18 but what alleth thee O Paul thus to bewail such wealthy well-guiding and thriving men Ah! saith the Apostle whatever be their portion of the world and whatever be the estimation of the wicked who will be ready to bless the covetous whom the Lord abhorreth Ps 10.3 yet they are most despicable and miserable creatures for their glory is their (l) Pronunciat Apostolus gloriam qua nunc sunt inflati ignominia mutatum iri Calv. in loc shame and their end destruction v. 19. and as for their religion profess what they will they are the grossest idolaters Eph. 5.5 their belly being their god Phil. 3 19. Ah! ill and un-wise merchants who sell heaven for earth and your soul and the immortal crown for an empty and perishing trifle how hath the world thus be-fooled and (m) Gal. 3.1 quasi praestigiis quibusdam dementes facti Beza in loc Quadam veluti magna incantatione Calvin in loc with sorceries Hammond ibid. bewitched you 10. There is little hope of mockers of piety haters of God and of his servants and who are ready to revile and tear their faithfull monitors and reprovers I joyn these because usually they go hand in hand for hatred of holiness as it floweth from enimity against God So it will beget enimity against his children and servants and a cursed impatience and rage
off from closing with and seeking after the Lord while indeed they should drive thee in to him and make thee forsake and turn from the evil of thy doings But will the Lord suffer infatuated sinners thus to mock his holy Majesty and to pervert and abuse those divine excellencies and to encourage themselves from thence to continue in their wickedness and rebellion against him and were it not a righteous thing with him to send such fools to hell to learn wisdom there that they might become better divines then to bring from heaven a cloak pretence or encouragement to sin for as sinners in hell know better the evil and parentage of sin So they are more sensible of their own folly and since at length they have taken themselves to Gods justice and severity were it not fit to make them find the power of his justice and wrath unto all eternity But 2. if thou be indeed awakened and to purpose pricked in heart and askest what must I do is there no remedy I would counsel thee to humble thy self before the Lord and to cry mightily for a broken and contrit spirit thy case is most sad and dangerous and thou must not expect to go through without trouble and difficulty the imposthume is inveterat and therefore thou must suffer the lancet to go the deeper what ever course the Lord take with others who have not so grieved and dishonoured him and though he draw them in with a word of love and softly open their heart as he did Lydias Act. 16.14 yet if ever thou be born again its likely to be by sore labour and travail all who are about thee will hear thee cry out of the pangs of thy new birth and the deeper the foundation be cast the building will be the surer and stronger and the more sick thou art thou wilt be the welcomer to the Physitian For 3. albeit thy case be so dangerous yet it is not altogether desperat and therefore thou mayst seek after a remedy and must seek the more diligently general threatenings though most peremptory and irrevocable as it would appear by the maner of expression yet leave room to the free grace and mercy of God to pity whom he will it s his royal prerogative to scrape out whose name he pleaseth out of the black roll of judgments either spiritual or temporal and that he may magnifie the riches of his free grace he will sometimes lay hold on the worst of sinners on Manasseh Paul the Theef Rahab Mary Magdalene c. We needed not have named these or any such in stances for these are well known to such as know little more of the Scriptures and it were good for them that they either knew more or that they knew not so much since they make that knowledge a wofull snare to themselves for what should be an encouragment and open a door of hope to penitent sinners to turn from their evil wayes to the living God they make a ground and encouragment to continue in their sins to delay their repentance and turn their back on God To thee then and for thy use O mourning penitent and disconsolat one are those examples and as it were miracles of mercy recorded in the Word that thou shouldst not dispair but lay hold on the sure word of promise and invitation come unto me all ye that labour and are heavy laden and I will give you rest Mat. 11.28 whosoever will let him take c. Rev. 22.17 c. Is not that a sweet and full Word is there not room enough there for to receive thee is not that a plaister fitted for thy sore is not that Word large and comprehensive both as to persons their condition and exigence and as to the circumstance of time O do not then say ah that it had come a little sooner before the day of grace was past it s too late for me now to lay hold on mercy when the doors are shut and lockt by an irrevocable threatening for the day of grace is never so far spent to any sincere penitent but he hath day-light enough to let him see home and the door of mercy alwayes stands open to such and they shall have no reason to complain that they came too late and could find no entry The promises of the Gospel know no other term but what time soever a sinner doth repent when I say unto the wicked thou shalt surely dye if he turn from his sin he shall surely live and not dye Ezek. 33.14 15. Ezek. 18.27 At what instant I shall speak cencerning a nation or kingdom and why not also concerning a person or family to pluck up and to pull down and destroy it if it turn from its evil wayes then I will repent of the evil I thought to do unto them Jer. 18.7 8. let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Isa 55.7 But you will say I saw in these characters my name written in such legible letters that he who runs might have read my case and condition was so set out to the life that no place was left for shifts and evasions I know my self to be included in one or moe of those cursed ranks and is it possible for me to escape that dreadfull sentence pronounced against me by the mouth of him who is truth it self Ans But may not the Lord give the occasion with Paul to say I who was before a blasphemer persecuter and miscrable wretch have now obtained mercy 1 Tim. 1.13 see Eph. 2.2 3.4 Tit. 3.3 c. What or who can hinder the infinit bowels of mercy from embracing thee There is no threatening so peremptory as to bind up Gods hands that he may not pity and shew mercy to whom he will nor receive a sincere penitent Ezek. 33.14 c. And as to those characters they hold forth as we said grounds of fear and far more then a probable conjecture concerning the finall state and eternal portion of such as did come under them but are not infallible rules nor a sufficient warrant for us to pass a peremptory sâ—ntence against our selves or others in reference to the decree of reprobation we are exhorted to give all diligence to make our election sure 2 Pet. 1.10 but we are no where commanded to make our damnation sure there be in the Scriptures infallible marks of the one but not of the other the one is a duty and our sweet priviledge but the other is left to be manifested by that finall sentence after death and at the day of judgment depart from me ye cursed into everlasting fire Mat. 25.41 4. Then art thou convinced and humbled is sin imbittered unto thee and darst thou sin no more seest thou thy need of a Physitian and is Christ precious in thine eyes c. this is a good evidence that the
sentence and (n) Colos 2 hand-writing that was against thee is taken out of the way and nailed to the cross of Christ so that now thy name shall no more be found in that dreadful catalogue of such as are fitted for destruction for they who are thus left and finally forsaken of God he gives them over to a reprobat mind Rom. 1.28 and giveth them up unto vile affections and to their own hearts lusts and suffers them to walk in their own courses Rom. 1.26 Psal 81.12 he gives them over to be a prey to Sathan and to (o) Eph. 2.2.2 Cor. 4.4 walk according to the course of the world according to the prince of power of the air the spirit that worketh mightily in the children of disobedience c. Since then this is not now thy case nor course thou mayst be confident that by the grace of God thou hast escaped out of that wofull snare and now what needs discourage thee There is no sin nor condition though never so desperat that can exclude the penitent from mercy yea not the sin against the holy Ghost which is unpardonable not because it is greater then the mercy of God or as if there were not worth enough in Christs blood to be a ransom for it but because the Lord in his righteous judgment doth finally forsake all them who fall into this blasphemy so that they shall never repent nor seek after a remedy If then thou dost truly repent and turn from thy evil wayes this is a sure evidence that thou art not thus forsaken nor judicially plagued and therefore be of good courage in following thy duty and seeking after a remedy whatever thou hast been none of the sins that thou hast committed shall be mentioned unto thee nor remembred against thee any more Ezek. 18.22 Ezek. 33.16 But 5. albeit the Lord to magnifie the riches of his free grace may shew mercy to the most vile and wretched sinners and pass by moral civil men yet how few are there of the many thousands who being included in the former ranks are lying under that terrible threatning that do partake of the mercy of God You can tell me of Manasseh Paul c. who yet had not such (p) Though Paul if he had been a hearer of Christ and his Apostles might have enjoyed extraordinary moans yet his education and engagement to the sect of Pharisees did deprive him of that light which did then shine among them means of salvation as we nor despised such convincing and soul-converting Ordinances but what are these in respect of the many millions who from time to time have perished under that sentence and judgment What be some six or seven persons among all the men and women of the world who have been thus guilty for the space of four or five thousand years that is but a poor coal for thee O desperatly secure sinner to blow at though Alexander and Julius Caesar did conquer a great part of the world wilt thou therefore expect to do the same if one in an age or countrey who hath lived for a while as thou still dost hath obtained mercy wilt thou therefore presume and think likewise to be saved why dost thou not then also think that thou shalt not taste of death since Enoch and Elias were translated and taken up to heaven nay were it not a strange and admirable thing to see such escape out of the snare how would they be affected when they heard their deplorable state laid out before them and yet they can hear such a dolefull Sermon and be no more affected therewith then the dasks whereon they sit must not such be past feeling and given over to a reprobat mind and yet not a few of such desperat wretches will profess they trust in God and hope to be saved as well as the holiest Saint on earth But whatever be their bold and mad presumption and how litle soever they regard the faithfull warnings they meet with or fear the threatnings and terrors of the Almighty yet to my observation I never knew nor heard of any in my time except three or four who in any eminent degree came under these characters that to the discerning of judicious Christians met with mercy and this admirable dispensation towards them was mater of astonishment to all who heard of it except such desperat wretches as made a cursed use of it encouraging themselves thereby to continue in their wicked wayes But let none mistake what we say we do not we dare not pass a peremptory sentence concerning the state of others especially those whose guiltiness was not so great notour and scandalous and though we know but a few who grosly and palpably came under these marks who did evidence a sensible and considerable measure of saving repentance and in such a case when it is real it will not be small yet we did not deny but the Lord might have a secret work on the hearts of some on their death-bed which he will not make so discernable to others that all may be afraid to follow such a course of life and that none might presume and delay to the end of the day yet since none may limit the Lord Ministers must not turn their back on such as if their case were altogether desperat but they must warn and exhort them commiting the event and success to him who can abundantly pardon and show mercy when and to whom he will But supposing thee who art thus awakned and pricked in heart who art sensible of thy danger and now on the right way to escape to be one of that small number whom the Lord will make a miracle of mercy I have a sixth word and that a very necessary one to thee beware that thou quench not this as former motions of the Spirit Ah! let not this storm be like the noise of thunder terrible for the time but of short continuance and then thou might'st be afraid least there remain no more sacrifice for thy sins but a certain fearfull looking for of judgment and fiery indignation Heb. 10.26 27. because saith the Lord I have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more till I have caused my fury to rest upon thee Ezek. 24.13 If then thou be such a one as is supposed thou wilt not thus draw back after the Lord hath begun to awaken and purge thou wilt take no rest till a saving change be wrought in thee and till thou lay hold on the rock of salvation and then with what inlarged affections wilt thou admire and praise the riches of his goodness and mercy who hath pitied and pulled such a desperat sinner out of the snare thou wilt become a new creature indeed and all who know thee will have reason to praise God for thee and from that time forth thou will walk humbly circumspectly and exemplarly thou wilt often look on the skar of thy old wound
deal with him as he did Adonijah he will not tear thy supplication and make it a dittay against thee for taking away thy life only beware of Adonijah his heart do not design treason as its thought he did while thou presents thy desire tâ— the King if then thou wouldst ask what course thou shouldst take that thou mightest be saved I would tender thee no better advice then Peter did to Simon the Sorcerer while he was yet in the gall of bitterness and bond of iniquity Act. 8.23 22. repent of thy wickedness and pray God if perhaps the thoughts of thy heart may be forgiven thee And to presse this so necessary advice and exhortation let us brieflly by way of motive and encouragement hold forth some grounds which may serve as so many arguments to vindicate the point from the Antimonian dream 1. What ground hast thou to entertain the least scruple concerning thy duty to pray to God and bemoan thy condition to him to perform this part of worship which not only thy indigence but also his honour calls for at thy hands what seest thou what do Antimonians hold forth unto thee for taking off the tye and obligation which thy condition and dependance thy wants and fears and Gods law written in thy heart and in the Scriptures doth lay upon thee Can thy former wickedness make thee now a Libertine can it pull out thy shoulders from under the yoke 2. Thou being convinced of thy duty wilt thou ask whether thou mayest perform it or not There can hardly be a clearer contradiction imagined then to say its my duty to pray and yet I may not I ought not to pray I am infinitly obliged to do and yet I should not do for what call ye duty but that which we are obliged to do Was there ever such a subtile notion as to abstract duty from the obligation to do Or can there be a more unreasonable fancy then to say that these who are under the means may not use them true it is that after death the case is altered thou art no more under the means neither doth the King call and invite thee to come but yet even then if he would hold forth the golden Scepter to the damned as now he doth to the unconverted they were obliged to draw nigh the Throne 3. Art thou not convinced that grace is lovely and desirable and from whom canst thou desire it but from God and that 's to pray for what is prayer but an offering up of our desires to God 4. For thy warrant thou hast the command of God again and again repeated in the Word 5. Many sad threatnings denounced against kingdoms families and persons that will not call upon God 6. Thou hast seen heard and mayest read of many judgments temporal and spiritual poured out upon such as did not call upon him 7. We may with the Apostle in another case 1 Cor. 11.14 appeal to nature it self doth it not teach him that is in misery to cry to him who is able to help and relieve and to intreat him whom he hath wronged and off nded to pardon and forgive Thus the light of nature discovereth this duty to Pagans and as with a double cord bindeth it unto thee who also hast the light of the Word pointing out that way to thy feet 8. Several talents bestowed on thee for this effect do call to thee to improve them What hast thou not some natural power and ability to desire and expresse though not in a spititual and saving way thy desires to God 9. Doth not thy conscience draw thee to the Throne Doth it not accuse and challenge thee when thou omittest this necessary and as I may call it natural duty 10. Hast thou not many wants fears c. and what do all these say unto thee but O! run to the Throne for a supply and remedy 11. The greatness of the priviledge that thou mayest approach the great King doth call upon thee to impâ—ove it together with the great benefits which thereby may be purchased Yea 12. though there were no other income then the present effect which usually it hath on the heart to enlarge fit and in some measure dispose it for becoming a temple for the holy Ghost and to be a fit room to receive and welcome the King with all his train of attendant graces which are the harbingers of glory nay it is not only a disposition but a beginning of the saving work prayer if serious is a turning of the heart to God it s a spiritual and converting motion of the soul it s the first breathing of the new creature desire of grace say Divines is grace Certainly if it be effectual and resolute it must be so and desire is the life of prayer and without it there is no prayer so that such as forbid the unregenerate to pray do disswade them to be converted and turn to God or begin the saving work of grace prayer is not only a converting ordinance but also the first breathing of the converted not only a mean but also a part and the first fruit of conversion 13. The doleful and sad consequents that must follow the contempt of this promising remedy the King ere it be long will tear these proud rebels in pieces who would not submit and supplicate him for a pardon 14. The great advantage that may be expected that probability if not certainty of successe that God will fulfill thy desire may as a strong cord draw thee nigh to God thou hast not one but many encouragements to excite and set thee a work 1. Gods bowels opened in the Ordinances and his arms stretched forth to embrace thee 2. His call and invitation his counsel entreaties requests expostulations c. together with his solemn protestation that he delights not in the sinners ruine but rather that he would draw nigh to him that he might live while the King inviteth the traitor to come and seek his pardon what should discourage him 3. His Ordinance and appointment in making prayer a mean for that end they who teach that sinners cannot expect a blessing on their offering up their desires to God do say yea though we did abstract from his fidelity in fulfilling his promises that God hath appointed that Ordinance in vain 4. His stirring up the heart and filling it though by a common work of the spirit with such desires and purposes as are fit materials of prayer do say that if we will improve that season the Lord purposeth not to send us away empty he will not be wanting to promove what good he begins to work in us till we resist his spirit and first draw off and lye by and thus stifle the new birth in its conception 5. God's satisfying the natural appetite of inanimate creatures and fulfilling the sensual desires of the brutes and brutish requests of sensual men when selfish Ahabs have opened their mouths for outward mercies and deliverances he hath filled them
many a time and casten such bones to these dogs while they drew nigh their masters table and looked up to him 6. The example of others who have followed the like course the successe that weary and loaden sinners have alwaies met with may be though thou hadst no more encouragement enough for going about this sweet and promising duty There is none in hell to day who dare say that they took them to this course and constantly pursued it with such diligence and enlargement of heart and affections as they might and according to that measure of strength they had and yet were no better when they had done what in them lay they could not help the mater there was no remedy but they must perish nay nay but their consciences can testifie against them that they were slothful and did neglect the means that they would not present their request to God and constantly pursue their suit and so they did perish not in the use of the means but because they would not further use the means God had appointed for obtaining of mercy and salvation You will say Obj. till men believe they cannot ask in faith nothing wavering for they cannot lay hold on a promise and therefore they need not think they shall receive any thing of the Lord Jam. 1.6 7. Ans Ans The Apostle speaketh not there of the faith whereby we are justified though it be true he supposeth it to be in the subject but of the faith of (c) Which yeâ— is not a distinct faith but a different consideration of one and the same principle a reference to another kind of act flowing from it audience whereby we certainly expect a return of our prayers as (d) Vid. part 2. afterwards shall appear And he speaketh to beleevers exciting them to exercise their faith as to that particular act which reacheth the successe of prayer and certifieth the supplicant that his labour shall not be lost so this place doth not concern the unregenerat And yet while they are minding a change and looking up to God for help there may be in them some shaddow of this faith as of that mentioned Heb. 11.6 which importeth one and the same thing with this he may in some measure believe that God is and that he is a rewarder of them that diligently seek him he may upon the former and such like grounds draw nigh to God in some sort of confidence and expectation of success which if it serve to stir him up and hold him at his work if it keep him from wearying and fainting in his addresses to God may be supposed to be sufficient for that state and condition You will say may not wicked men lay hold on a (e) We purpose to speak to this question in another place if the Lord will and therefore will not now digresse to speak to it at any longâ—h promise for audience and successe Ans 1. Though the wicked may not claim a right to any qualified and conditional promise since he hath not as yet though he be in the way for we do not now speak of swine wallowing in the mire to obtain these qualifications and conditions which the promise doth suppose in him to whom it is made yet who knows that he is not under the absolute promises God hath promised to quicken the dead to give a new heart and to write his law in the heart of some men and who dare say he is not the man and certainly all these to whom these promâ—ses do belong shall in due time have them accomplished in them and this looks to be the very time when thou art panting after the Lord and wrestling at the Throne and therefore if thou do not faint thou must prevail 2. The promises for the most part are conceived in such general terms without any qualification as Mat. 7.7 Luk. 11.9 Isa 55.2 3. c. that thou shouldst not question and dispute away thy interest in them and through thy diffidence turn thy back on thy duty and thus exclude thy self from the promise annexed to it thou shouldst not then so much perplex thy self concerning Gods purpose to pitty thee and his promise to hear thee for as yet these may be hid from thee as thou shouldst be diligent in going about thy duty thou needst not doubt of that what needst thou then linger and delay O! cast away all such discouragements and follow thy duty and thus in the use of the means cast thy self over upon the promises and ere it be long thou mayest find that there was room enough there left for thee to write in thy name and then come to know what was Gods purpose towards thee 3. Gods call and invitation hath much of a promise in it he is serious in his offers he doth not complement with thee when he inviteth thee to come to him Isa 55.1 Rev. 22.17 c. When he inviteth to open to him Rev. 3.20 c. if thou wilt come he will make thee welcome And then 4. The command of God hath half a promise in the bosome of it and certainly all the commandments do belong to thee as well as to the most holy men on earth for what hath made thee a Libertine and exempted thee from duty O! then be of good courage I tell thee as they did Bartimeus for his comfort he calleth thee yea and commandeth thee to come Ah! what mean ye thus to doubt debate and dispute away the market-day and let the golâ—en opportunity slip If such a voice were heard in hell if these wretches were once more invited to make their requests to God would they thus dispute and question would they refuse to labour in Gods vineyard without a bond for their hire nay it would be a glad voice to thâ—m and they would seek after no other security and warrant then his call and invitation O! then while it s called to day hearken to his voice that it be not your case for ever to weep and wail for loosing such an opportunity O! then cast away as Bartimeus did his garments when Christ called him all impediments and hinderances cast off these garments of sin your lusts and these (f) Heb. 12.1 weights that so easily beset you and run to the Scriptures for light fall on your knees run to the Throne run to the father and say I am not worthy to be called thy son and when he seeth thee yet (g) Luk. 15.20 afar off he will meet thee and fall on thy neck and kiss thee thus he hath dealt with such prodigals and why will he nâ—t also thus welcome thee Is their any in hell or on earth that can give an instance to the contrary and say I am the man who thus came to God and yet was rejected It may be indeed that some being awakened by some outward or inward rod have now and then fallen into some good fits and moods but that early dew hath been quickly dryed