given to him and the holy Spirit proceeding from the Father and Son carrieth on the work of salvation in all them whom the Father hath elected unto life and for whom the Son hath laid down his life thus in time effectuating what the Father from eternity had decreed and applying the medicine the Son hath purchased and prepared for us 2. While it s ask't what the Spirit worketh by virtue of this economy Ans When thou comest home to thy fathers house and seest his face either thy curiosity shall be silenced or satisfied but now if thou only askest what we may rather ask what not Are not all the gracious actings of the Spirit and the whole work of sanctification first and last the sweet fruit of this economy covenant and transaction and without which our case had been as bad and desperate as the devils and now the Spirit by virtue of that covenant not only works but creates grace in subjecto inhabili where there was no inclination fitness or preparation till he began to work and not only actuatch grace where he hath wrought it and concurreth with it but also supplieth the defect of the cause and principle it self which still remaineth incompleat till he perfect it in glory which is another kind of providence nor what is afforded to natural agents And holiness sanctification and illumination being the third great work of God which by virtue of that voluntary transaction remained to be wrought towards the sons of men that did lie upon the third person of the blessed Trinity and thus by this eternal covenant holiness was fitly appropriated to the holy Spirit And thus we may see that there is not a full enumeration in the three-membred distinction of mission so often ininculcated in the Schools 1. per imperium or by command which supposeth the subjection of him who is sent 2. per consilium or by counsel and advice which supposeth weakness and ignorance in him who is sent 3. per originem or by natural descent as trees send forth their branches and this say they kind of mission only hath place among the persons of the Trinity but we may doubt if any where in the Scriptures the word mission or sending is put to signifie the natural procession of any of the persons of the Trinity but however from what hath been said it may appear that this three-footed distinction doth halt and wanteth one of its legs ye◠and that member which is most usefull and necessary and which as we conceive only hath place in the Scriptures viz. by mutual consent agreement and covenant and none can question that this sort of mission may have place among equals Before we come to the application Concl. 10 let us add this tenth Concl. We are not so limited to conceive of the divine nature under one or more personal properties and distinct subsistences that in prayer or any other point of worship we may not draw nigh to him as the alone Jehovah and true God we are not so obliged to conceive of the divine nature relatively and as subsisting in the Father Son and Spirit as that we may not apprehend him absolutely as God abstracting as it were from the different subsistences of the God-head though not excluding them And thus the Jewish Church used to worship him and for ordinary made their adress to him as that one true and living God laying hold rather on his essential and glorious attributes then on his personal properties or relations But (u) A word of warning and caution 1. It were to be wished now under so full a discovery of this mysterious unity and Trinity that in beholding the infinite nature of the one Jehovah and true God we might adore the glorious Trinity of persons yet not suffering our thoughts so to expatiat and be scattered in musing on three as distinct objects of worship but still fixing our eye upon the unity of the divine nature and God-head which is the formal object of worship and which is not multiplied nor divided in the several persons for as (x) Vna est enim Patris Filii Spiritus sancti essentia quam Graci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant in quâ non est aliud Pater aliud Filius aliud Spiritus sanctus quamvis personaliter fit alius Pater alius Filius alius Spiritus sanctus Aug. tom 3. de fid ad Pet diac cap. 1. fol 48. Austin saith albeit in the Trinity there be alius alius yet not aliud though there be a distinction of persons yet not of natures nor a distinct object of worship but the same God-head is in all the persons and therefore whether one or mo or none of the persons be named the object of worship is the same and we should in the unity of nature (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autor expos apud Forhes loo cit cap. 33. behold the admirable Trinity of persons and in that Trinity the glorious unity of nature without division or confusion multiplication or alteration But 2. Albeit we may name any one of the persons particularly as being the true God and a fit object of worship yet we must not imagine any special respect and honour thereby to be given to him as if the other two were less worshiped in that act of worship and therefore albeit the Saints do frequently make their adress to the Father yet 1. they do not exclude the Son and holy Ghost nor 2. imagine that the Son and holy Spirit hath not an equal hand with the Father in all their mercies and thus 3. they do not come to the Father as another and greater God to whom more honour and reverence were due then to the Son and Spirit and 4. they do not apprehend that thereby the Father is engaged more to help them then the other two which are not named 3. As we should not stumble at the Arrian and Socinian cavils against the mystery of the Trinity which is an object of faith so far beyond the reach of our dark-sighted reason and apprehension and is such a depth as our shallow understanding and short measure is not able to sound So on the other hand we would beware least our belief of the Trinity make us encline towards the pagan conceit of plurality of Gods that it tend not nor lead that way as too freqently it doth in the rude and stupid multitude contrarily to the dictates of (z) Vide Scot in 1. sent dist 2. quaest 3. reason it self which hath convinced many Pagans of the impossibility of mo Gods then one which necessary point is so clearly held forth in the Scriptures of truth that he who runs may read Deut. 6.4 Mark 12.32 1 Cor. 8.4.6 c. But hoping that sober Christians will abominat these and such like gross conceptions of God that which we would mainly here take notice of and improve is that gracious economy of the glorious persons of the ever blessed Trinity
also his name Jah which seemeth to be no other then the former Jehovah contracted both which come from a root that signifieth to be hence also the holy one is called I A M Exod. 3.14 none of the creatures can say I am or I shall be as the word there may and I (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercer sum sed rectius significantius Pagninus in rad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ero est enim futuri temporis think should be rendred ah they have a borrowed finite and depending being they are but where were they when God said the foundation of the earth and if the Lord withdraw his hand where are they or shall they be but he is the same yesterday to day and for ever He is an all-sufficient necessary and independent being and all creatures being (p) Quae participatioue nobis veneranda 〈◊〉 â—n comparatione ejus memoranda non sunt Gregor compared and laid in the ballance with his most glorious majesty are as nothing yea and less then nothing Isa 40.17 we have undervaluing thoughts of God when we make a comparison all the stars must disappear and evanish out of our sight when we behold this bright Sun whatever light may be in them yet it is darkned at the glorious appearance oâ— this great Luminary He and only he is the Lord who can say I am and there is none else besides me Isa 43.11 But when thus we meditate upon Gods infinite being or any of his divine perfections we must not limit his incompre hensible majesty to our shallow apprehensions buâ— should conceive his glorious attributes and nature to be far above and infinitly beyond what we can conceive of them We must saith (q) Interest câ—rim nostrae piâ—tatis Dei immensitatis casen â—â— de Deo quae sentire non possumus Jul. Scal. exercit 165 â—ect o. Scaliger think of God what we are not able to think a holy silent submissive admiration of what we cannot know should supply the defects of our knowledge we must not give way to our curiosity nor labour by searching to find out his infinite excellency Job 11.7 though in humility we should (r) Investiggare quidem ea perscrutarique pium est sed inscrutabilia esse in vestigabi lia confiten a â—unt Hilar loc jam jam cit follow on to know the Lord Hos 6.3 yet we must not (Å¿) 2 Cor. 10.14 stretch our selves beyond our measure but should thankfully improve what help he doth afford and diligently seek after the light of the word praising him who hath given us such a glass wherein we may behold so much of his majesty untill at length we shall know him as we are known and see him face to face 1 Cor. 13.12 4 Concl. As thus we may safely go where the Word doth lead us and follow on when we see it going before and pointing out the way and may speak and conceive of God as he hath revealed himself in the Scriptures So in improving that knowledg in any ordinance particularly in prayer we may select and make use of such names titles or attributes of God as are most surable to the present performance and may excite in our hearts that zeal tenderness and holy affections which are required and are pertinent to our case and exigence thus while in prayer 1. we are confessing out sins and accordingly would have the affections of reverence and godly fear shame sorrow c. excited we should consider Gods majesty justice holiness power zeal for his own glory threatnings and judgments c. 2. When we are asking and petitioning and should act faith and have our confidence strengthned c. we should consider Gods bowels and mercy his fidelity and truth his promises and tender care c. And 3. when we offer the sacrifice of praise we would meditat on his patience his pardoning mercy his free love his watchfull providence liberal hand c. that thereby we may be provok'd to admire his bounty towards us and proclaim his praise and express our senseof his goodness by walking before him in all holiness of conversation The Book of the Psalms holds forth to us many instances of this heavenly art and dexterity in making choice of and fixing upon sutable meditations of God his attributes word or works 5. Concl. We must not in prayer or any other ordinance look upon God absolutely for so he will be a consuming fire and we as stubble but we must conceive of him and draw night to him as he is (t) A modern Author affirms the divine essence or God-head in Jesus Christ to be the proper object of all worship alledging from Dr. Owen and some others that the essence of the God-head is the primary and proper object of worship Morn Exer. Serm. 17. We will not now meddle with that assertion of Dr. Owens knowing it to be maintained by many as we shew from Franc. a. S. Clara. part 1. But we hope this Author doth not think that the God-head as personally united to Christ is the proper object of worship but as the God-head is in Christ under a Covenant-relation and as the head of the Church and thus the God-head as it is common to all the three persons of the Trinity and not as it is in the second only may be said to be the primary object of worship in Christ reconciling the world to himself 2 Cor. 5.19 As we cannot have the light of the knowledge of his glory but in the face of Jesus Christ 2 Cor. 4.6 So though we had it it could not profit us it would but astonish us and be for our terrouâ— and confusion as the glory of Christ coming to judge the world at the last day will be to the wicked But we have spoken to this head at some length Part. 1. Chap. 8. 6. Concl. But in Christ Jesus we may and should draw night to him confidently as children to a father who is able and ready to hear us But you will say were it not presumption in me to call God Father Ans Is it presumption to acknowledge the bounty and wonderfull condescension of God and in prayer to follow that pattern be hath prescribed to us or is it not rather a foolish jealousie and most ingrate under valuing of his tender love yea and a bold contempt of his authority and a manifest transgression of his commandment to say we will not we dare not call him Father while he hath said when ye pray say our Father c. Luk. 11.2 where (u) Nomen Patris non accipi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro primâ— tantum trivitatis perlona sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro omnibus tribus deiatatis personis opparet ex regula illa quam Forbesius ex Patribus communi theologorum suffragio proponit contra Antitrinitarios estque ejusmodi omne nomen dictum de Deo respectu creaturae indicat essentiam adeoque
work and engagement herein Page 515 Some directions Page 518 Marks of the prayer of faith as first negatively if we walk not as children we cannot call God Father Page 519 Secondly positively 1. enlargement in prayer 2. frequency 3. calmness and composure of spirit after prayer 4. watching for an answer 5. thankfulness though the particular be not given 6. some intimation of love made to the heart Page 521 We have reason to be humbled for our unbelief Page 529 What faith did Adam in the state of innocency act in prayer and whether he then knew the mystery of incarnation Page 530 If we suppose the Saints in glory to pray whether may they be said to pray in faith Page 531 Whether the unbelief of the promises or of the threatnings be the greater sin Page 533 CHAP. III. Some consequent conditions of prayer first after prayer we must wait and look up to God for an answer Page 535 Secondly we must watch and look in to our selves Page 539 Thirdly we must renew our requests and continue instant at the throne of grace adding prayer to prayer Page 541 Fourthly we must use the means for obtaining what we ask from God our prayers ought not be pretended as a cloak for idleness ibid. Fifthly when the Lord answers our prayers we must return the sacrifice of praise Page 544 What our praise and thanksgiving importeth Page 545 Whether all these qualifications which should go before accompany and follow our prayers be essentially necessary to its acceptance and audience and what be more what less necessary Page 547 Some grounds of encouragement to weak Saints with the concurring testimony of some practical Divines Page 549 PART III. Some practical cases What cases belong to this place Page 552 CHAP. I. How we should in prayer conceive of God and of the persons of the glorious Trinity Page 553 Sect. I. How we should conceive of God when we draw nigh to him Page 553 Humility and reverence necessary here ibid. Concl. 1. Beware of mental idols for representing Gods infinit nature Page 555 Concl. 2. It s no small part of our knowledge to know what God is not ibid. Concl. 3. Yet he calls us to behold his positive perfections Page 556 Concl. 4. In prayer we may select and make choice of such divine attributes and perfections as are most sutable to our condition Page 557 Concl. 5. We may not draw nigh to God but in Christs name Page 558 Concl. 6. But in Christ we may draw nigh with confidence as children to a father able and ready to hear and answer Page 559 It s not presumption but a duty to call God Father ibid. What if we be not assured of our adoption Page 560 Is it not a mocking of God to call him Father when he is not and while we are not in the state of adoption Page 562 Some evidences of adoption ibid. Though we be children yet if we know not our state whether may we in truth and without a a lye call God Father Page 564 Five bonds whereby a child of light walking in darkness may lay hold upon God as a Father ibid. Sect. II. After what maner and order should we direct our prayers to the persons of the glorious Trinity Page 566 The Trinity a great mystery yet clearly revealed as to the thing it self though not as to the maner Page 567 Concl. 1. There is a natural order among the persons of the Trinity Page 568 Concl. 2. There are not three first causes and principal agents but one Page 569 Concl. 3. There is an appropriation of works and attributes but not exclusive ibid. Only in the work of redemption there be something peculiar to the Son Page 571 Concl. 4. We must not so direct our prayers to any one person as to exclude the other two Page 572 Concl. 5. Yet we may so direct our prayers to one as not actually to meditate on the other two Page 573 Concl. 6. In singling out any one of those glorious persons we may reflect upon and improve the appropriation of works and attributes ibid. Concl. 7. Yet we are not so limited thereto as that upon occasion fix upon any one ibid. Whether as we may put up several petitions to several persons So also one and the same petition to several persons Page 574 Concl. 8. Yet usually Christians address themselves to the Father Page 575 Concl. 9. That noble way of conveighing all good to the Sants from the Father through the Son and by the holy Ghost doth not by any natural result flow from that original order that is among those glorious persons Page 577 A voluntary covenant the ground of this dispensation Page 578 The School-distinction of mission not full it wants the most usefull member Page 581 Concl. 10. We are not so oblieged to conceive of God under these personal relations that we may not worship him absolutely as the alone Jehovah ibid. A word of warning caution and exhortation Page 582 CHAP. II. Of the with-drawing of the Spirit deadness wandering thoughts c. Page 586 Sect. I. Of the with-drawing of the Spirit Page 587 How far the Spirit may withdraw from the Saints ibid. Whether the Spirit alwayes worketh as to the conservation of grace so also to it's operations increase and growth Page 588 There may be a total suspension of gracious influences as to prayer and other particular performances Page 589 This suspension may fall under a two-fold consideration 1. as our tryal 2. as our correction and punishment Page 589 The Lord doth not alwayes with-draw for sin but sometimes for c. Page 590 And thus the suspension of grace is either 1. medicinal or 2. monitory or 3. probatory or 4. castigatory Page 591 Yet it is alwayes our duty to examine our hearts and wayes lest c. Page 592 We would distinguish between the comforting and the quickening or assisting presence of the Spirit Page 593 The Spirit may be provoked to depart either more directly and immediatly or more mediatly and indirectly ibid. How the Scriptures express the more direct affronts and indignities offered to the Spirit Page 594 The Spirit may be said to be quenched either positively or negatively by commission or omission ibid. Negatively 1. by not yielding to his motions 2. by not welcoming him nor prising his presence 3. by a decay of love respect reverence c. Page 594 Positively 1. when we prostitute his gifts to our carnal ends 2. when we undervalue and entertain base low thoughts of them 3. when we contemne his Authority and obey Sathan and welcom his temptations notwithstanding the contrary motions and warnings of the Spirit 4. so much of illumination and light so much of conviction and conscience as is choaked so far the Spirit is dishonoured and provoked Page 566 How the Spirit is provoked by every reigning sin Page 597 A word of exhortation Page 598 The Saints danger when the Spirit with-draweth Page 599 How we may
this glorious mystery was not revealed either to satisfie our curiosity or to be mater of meer speculation as Arminians seem to maintain and would make us believe We will not now stay to confute those bold men neither will we enumerat the several practical uses of this high point especially since the learned Dr. (k) Voet. ibid. disp 28 29. Voet hath spoken so fully and judiciously to that head in two distinct disputes But we may well with this (l) Non facile enim quis obscurabiâ— ne dum ut extingu t in nobis fidem Trinitatis fiera tiam Filii amorem Patris communionem Spiritus sancti quetidie in nobis sentiamus confirmemus excitemus conâ—â—â—â— onibus precibus doxologtis renovatis fidei spei charitatisque amplexibus in quo quidem tum antiquae omnium tum hodiernae nostrerum concieues liturgiae doxologiae nobis affatim praecunt quippe quae à Trinitate incipiunt in Trinitate desinunt Voet. ibid. disp 26. antid gen advers Socin Author elsewhere assirm that such as find the grace of the Lord Iesus the love of the Father and the communion of the holy Ghost and who are daily labouring to cherish and confirm the same by prayer meditation and renewed acts of faith love and charity will hardly suffer the doctrine of the Trinity to be obscured far less will they be brought to deny or oppose it But we proceed to the case propounded in answer to which we offer in all humility these few conclusions Concl. 1. Albeit there be no inequality no superiority nor inferiority among the persons of the blessed Trinity yet there is an order not only to our apprehension but truly and really there is a natural order of subsisting according to which the Father is the first the Son the second and the holy Ghost the third person of the Trinity the Son is begotten of the Father the holy Ghost proceedeth from both but the Father as he hath not his being and nature So neither his subsistence and personality of any but is prorsus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is neither begotten nor proceedeth and according to this order of subsisting there is an order of working which notwithstanding opera Trinitatis ad extra sunt indivisa the works of the Trinity are as they speak individed and common to all the persons there being nothing proper and peculiar to any one (n) How the hypostatical union is proper to the Son sec Conel 3. Quod habet hoc est excepto quod relative quaeque persona ad alteram dâ—â—a ur Aug de civit Dei lib. 11 cap. 10. except their personal properties and intrinsecal relation and it is (o) Non potest operatio esse divisa ubi non sâ—lum aqualis est verum etiam indiscreta natura Aug contra serm Arrian cap 15. Non naturam sec mus sed unitatem naturae voluntatis operationis confitemur Ambros in symb apost cap 3 una ergo in tribus divinitas una essentia una omnipotentia quicquid substantiâ—â—ter potest dâ—ci de Deo Aug. de temp ser 38. Si quis non dixcrit Patris Filit Spiritus sanct unam divinitatem parem seu unam ut constat ex sermone citate Majestatem Potentiam unam Gloriam Dominationem unam Regnum atque unam voluntatem enathema sit ibid. ser 129. impossible it should be (m) In his penoâ—â—i ordo originis est secundum quem procedit non essentia ab essentia absolut in abstracto a ciprendo essentiam non essentia à persona non persona ab essentia non unus Deus abalio Deo led una persona ab alia persona vel aliis personis Forb instr hist theol lib. 1. cap. 35. thes 9. otherwise since they are not only (p) Ut idem non est simile ita nec aequale equal in power according to the ordinary though improper form of speech but have one and the same power as the same nature understanding will c. and therefore must have one and the same work what things soever the Father doth these also doth the Son likewise Joh. 5.19 Hence Concl. 2. There are not three first causes principal agents and governours but one only for though there be three distinct subsistences and personalities yet there is but one fountain and principle of action which is one and the same in the Father Son and holy Ghost for the personality as such is not the principle of action else there would be three agents but the divine nature (q) Non vacas jam inquirera utrum potentia divina sit attrib formaliter distinctum a vogluntate power and will And hence 1. all the persons must work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and inseparably since all have the same nature and power which is the principle of action 2. Every one of these glorious persons is a principal and compleat agent because every one hath the compleat principle of action and all the three are but one compleat principal agent since every person hath perfectly all that nature and power that is in all the three 3. Here then there can no suggestion nor mediation interveen as if one person did begin and work before or without the other two or as if one were a nearer and more immediat cause then another for though there be an internal order as of subsisting so also of working yet as to the outward work and operation there is no difference as to its production emanation and dependance from all and every one of the persons hence as the Son is said to work what things soever the Father doth so to work likewise and after the same maner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 5.19 though then there be here an admirable order yet no subordination inequality nor inferiority no division nor separation in working Hence Concl. 3. That appropriation of works and attributes so frequently insinuated in the Scriptures and inculcated by Divines of old and late must not be exclusive as if thus what is appropriated to the Father did not also agree to the Son and holy Ghost or what is appropriated to the Son might not as truly be ascribed to the Father and holy Ghost but (r) We purpose not to meddle with the hold groundless and vain speculations of the School-men here but if this were not a subject that required the greatest seriousnesse and gravity we might go to the popish clergy for mater of recreation but for instance we shall only mention these two 1. our learned Countrey man John Maior his ridiculous reason for appropriating strength to the Father wisdom to the Son and goodnesse to the holy Ghost Resp inquit propter haereticos ponuntur divinis personis illa appropriata quia enim inter mortales inveniuntur Patres esse Filiis debiliores putarent aliqui Patrem in divinis Filio esse impotentiorem propterea consulto adjectum est epitheton fortis