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
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
of our infirmities Heb. 4.15 As for Christs delight in the habitable parts of the earth Prov. 8.31 and his good will to his people before the incarnation which from that learned Author may be alledged as a branch of the former Objection We answer Those who have known this judicious man or are but a little acquainted with his Writings will say that such as would alledge from him such grounds for that assertion do wrong themselves and their cause For in them is no other thing hâ—ld forth but Christs love towards lost man his purpose to procure their reconciliation with God and his readiness in due time to take on their nature and in it to suffer and do what may contribute for their happiness but they hold out no ground for his Intercession more nor for his suffering before the incarnation But as he is said to be the Lamb slain from the foundation of the world so his blood may be said then to cry which must be the Intercession there meant by that Author as may further appear from the following Objection 3. Object He was our Mediator before the incarnation He was King Priest and Prophet and as a Priest he must have then his judicial appearances for his people Ans He was Mediator by virtue of that satisfactory sacrifice he was to offer up for his people God accepted his bond and set the captive at lâ—berty before the terme of paiment came And he was then King and Prophet because of that which he was once to do and suffer as a Priest Nâ—ither did it import any thing not beseemâ—ng his infinite and glorious Majesty to govern his Church as a King and by hiâ— Word and Spirit as a Prophet to reveal to them the way to salvation but he could neither suffer nor interceed which are the pâ—rte of his priâ—sâ—ly Office till he was mâ—n So much for vâ—nâ—â—â—â—tion of 〈◊〉 judicious Divine and for clearing what may be objectâ—d â—â—om him But 3. and more pungently it may be objected that the Father saith to the Son before he assumed our nature ask â—f me and I shall give thee c. Psal 2.8 and therefore he must either be disobedient to his Father for he must ask before he took (m) Heb. 2.16 on him the seed of Ahraham Ans These words are relative to Christs ascending into heaven O 〈◊〉 sâ—â—th (n) M. Tho-Goodwin tri of faith from Christs intercession sect 5. ch 8. Sic Hilar. Theoph Antioch Euseb Ambâ—os Chrysost alii quos citat sequitur And. Rivet in loc the English Divines Diodat an eminent practical Divine So full of joy was the Fathers heart that he had his Son in heaven with him Whom he had begotten from everlasting who was lately dead and in a manner lost and therefore as it were new begotten I know you will aâ—k me now for all you have died for and this I promise you befâ—re hard before you speak a word and make any request to me you shall ask nothing but it shall â—e grâ—â—ted Yea the Apostle Act. 13.33 applyeth the preceeding words Thou art my Son this day have I begotten thee Which may be made use of as an objection against this interpretation unto the time of Christs resurrection For by his resurrection from the dead he was declared to be the Son of God with power Rom. 1.4 And in Scripture things are often said to be done when they are manifested and declared to be according to the rule of the (o) Res tum demum dicuntur ficri quum manifestae sunt orthodox Fathers against the Arians Yea in one and the same verse we have as (p) Rivet in loc Rivet well observeth both the eternal and natural generation of Christ in these words Thou art my Son and the temporal manifestation of that which was from eternity this day pointing out the time of his resurrection and ascension have I begotten thee That is now is it manifest to those who have seen and believed the manifold demonstrations of thy divine Power that thou art my Son whom I have begotten from all eternity and now thou being risen from the dead and ascended into heaven ask what thou wilt and it shall be given unto thee And as thus the series of the words and the infallible interpretation of the Apostle do shew that this invitation to ask doth relate to the time of his ascension and so to the humane nature which only died rose and ascended so also the matter of the petition For the heathen Gentiles which there are promised to be given to him upon his asking were not brought unto Christ till after his incarnation and ministery yea not as to any considerable part and number till after his ascension and therefore we must either say that Christ did ask and was not heard or else that he did not ask till he took on him our nature and in it did interceed and prevail 5. Obj. Christ was the Angel or Messenger of the covenant before he was man Mal. 3.1 and Joshua his standing before this Angel while Sathan did stand at his right hand to resist him Zech. 3.1 2. doth imply his appearing and pleading for Joshua this was that Angel that was sent before the people of Israel to keep them in their way Exod. 14.19 and 23.20 21. Act. 7.38 1 Cor. 10.9 Heb. 12.25 26. He was that Angel of the Lord that pleaded for Jerusalem Zech 1.12 He it was that appeared unto Hagar and promised to multiply her seed Gen. 16.7 10 13. He was one of the three (q) See English Divines Annot. on the place Angels which assuming an humane shape as the other two did appear unto Abraham and with whom Abraham pleaded Gen. 18. Thus we see his condescension and appearing to his Servants yea to Hagar that rebellious bond-woman and did he not then appear for them Ans we may not now digresse to speak to that school-debate (r) De missione personarum divinarum quaestionibus annexis Vide Lombard 1. sent dist 14.15 Scotum in loc Thom. 1. part quaest 43. scholast ad loc imprimis Bannez ibid. Becannur theol Scholast Part 1. tract 2. Cap. 9. concerning the mission or sending of the persons of the blessed Trinity their appearing and manifesting themselves and the appropriation of attributes and actions to each of these inseparably united persons only for clearing the present case we would offer some few particulars 1. When any one of the persons of the glorious Trinity is said to be sent or to appear to act speak or do by any visible symbole or representation or by a vision or spirituall manifestation and that either in a transient way as to the prophets of old or by an habituall and permanent work as when the Spirit doth renew the heart after its first pattern 1. We must not imagine any separation of these essentially united persons that one can be present where the other two are not or
out for every giver without all life or sense Who would not mock a Traytor who should undertake to go to Court and plead for others and what King would suffer himself to be thus abused and what a return might such as imployed rebells to interceed for them expect but if the rebell will lay down his arms and submit to the King if he will beg pardon for his former rebellion and make his peace others may be heard while they interceed for favour to be shewed to him and in process of time he may get the Kings ear and have moyen to plead and prevail for others CHAP. VIII What it is to ask in the name of Christ why we must and whether the Jewish Church did pray in his name Joh. 16.23 Whatsoever ye shall ask the father in my Name he will give it you Joh. 14.13 14. Whatsoever ye shall ask in my Name that will I do c. ALbeit every act of worship and adoration must ulti matly be terminated in God and be equally directed to all the persons of the blessed Trinity as its chief and principal object and therefore in prayer as a main point of divine worship we must draw nigh to God and offer up our desires to the Father Son and holy Ghost as having one and the same divine nature power and glory yet in this spiritual performance as also in every other ordinance there is something as it were proper and peculiar to each person of the Trinity as we shall more fully shew Part. 3. Chap. 1. where we are to enquire how we should conceive of God in prayer and after what order we should direct our petitions to each of these glorious persons But now in a word we take notice how the Apostle expresseth this appropriation Eph. 2.18 where we are said through Christ to have access to the Father by the Spirit 1. The holy Ghost dictates and draws up our bill 2. The Son gets us access and audience he presents and pleads our cause and 3. The Father accepteth and granteth our requests which being thus framed by the Spirit and perfumed with Christs incense must be a (a) Phil. 4.18 sacrifice acceptable and well-pleasing odour of a sweet smell to God We will not now ask why we are said to have access to the Father while we must also approach the Son and holy Ghost but remitting that to its own place we shall now for clearing the description of prayer only show 1. what it is to pray through Christ or in his name 2. what it is to pray by the holy Ghost and what is the help and assistance he affordeth of the first in this and of the second in the following Chapter Time was when there was a sweet communion between God and man and that was mans happinesse he needed not have been afraid to approach the Throne but sin did make a wofull breach and separation and ever since the apostat rebel hath lien under a twofold incapacity to draw near to the King 1. Morall in respect of guiltinesse and provocation the wrath and terrours of the provoked majestie like that flaming sword Gen. 3.24 doth guard the way and hold off the rebel that he may not approach the Throne fear did not keep man from sining and departing from God therefore fear shall arrest him in the place that he dar not return 2. Physicall in respect of weaknesse and impotency and that not meerly privative but accompanied with a positive enimity stubbornnesse and aversenesse from returning Man by his fall did not only break his leggs and so dis-enable himself that from that time forth he had no strength to ascend to the place from which he fell but also like some vagabonds who having resolved to make a tread of begging rejoyce in their impotency and sores and refuse to be healed so the wretched sinner accounts his losse gain and rejoyceth to wallow in the mire into which he hath fallen hating God and abhorring a communion with him he doth not consider nor lay to heart his own misery and unhappiness But while no Physician was employed nor could be found to cure this desperat disease and soul-lethargy our blessed Saviour was (b) Isa 65.1 found of them that sought him not When he looked and (c) Isa 63.5 saw none to help or uphold his own arm brought Salvation (d) Ezek. 16.5 6 8. when no eve pitied us to have compassion upon us when we were cast out into the open feild to the loathing of our person being polluted and wallowing in our own blood when he passed by and looked upon us that was a time of love he spread his skirt over us and covered our nakedness and while we were lying in our blood he said unto us live and to a generation not worthy to be pitied (e) Isa 65.1 behold me behold me he became a (f) Numb 21.9 brazen Serpent saying to all these that were bitten and stinged to death by the old serpent (g) Isa 45 22. look unto me and be ye saved When the precious redemption of the soul did cease for ever and none was able to give God a ransom for it Psa 49.7 8. He gave his precious soul an offering for our sin Isa 53.10 When none could cure our sores he made a plaster of his own blood he did bear our griefs and carried our sorrows he was wounded for our transgressions and bruised for our iniquities the chastisment of our peace was upon him and with his stripes we are healed Isa 53.4 5. And now all honor and praise be to our physician who hath cured all our sores and hath removed both that morall and physicall incapac ty and impotency of which we did labor He hath 1. by his blood washen away the guilt so that now there is no condemnation to them that are in Christ Jesus Secondly by his Spirit whose (h) Gal. 4 5.6 Ioh. 14.26 Ioh. 15.26 Iohn 16.14 sending into our hearts he hath also purchased with his blood he strengthneth us with might in the inner man Eph. 3.16 the Spirit of Christ will make us both willing and able to draw nigh to God Thirdly he hath purchased liberty and accesse and now by his blood we have boldnesse to enter into the Holiest by a new and living way which he hath consecrated for us Heb. 10.19 20. Fourthly he hath purchased to us success and a safe return of our prayers so that the Father now can deny us nothing we ask in his name John 16.23 Thus to us (i) Col. 3.11 Christ is all in point of 1. conciliation 2. assistance 3. accesse and 4. successe and should we not then draw nigh to God in his name a d may we not fear lest God prove a consuming fire and (k) Mal. 2.3 spread upon our faces the dung of our sacrifices if they be not offered up by the hand of this our high Preist but when we approach in his name we must
(i) 1 Cor. 1.20 foolish and (k) Hence Seneca inferreth that we should rather pity the wicked as so many fanaticks and contemn their contempt then be angry with them or take pains to convince and confute them for saith he why do ye bear the madness and phrensie of one in a distemper but because he knows not what he doth So c. mad is the wisdom of this world the world it self being judge 14 If the Word of God had only born record that the Saints are the excellent in the earth Ps 16.3 and the only worthies of whom the world is not worthy Heb. 11.38 that godliness is great gain 1 Tim. 6.6 and the only true treasure that cannot corrupt or be taken away Luk. 12.33 c. If I say these divine Truthes were only held forth in the Scriptures of truth scoffing Atheists who have cast off the fear of God might be the more secure but while short-sighted nature by it's dark candle hath discovered and moral reason attested the same and so convincingly condemned the way and course of those desperat misers they must either renounce their understanding and discretion and take with their brutishness and stupidity or confess themselves to be self-condemned and 15 that contrary no less to their own knowledge and light then to religion and duty they maintain a war against the heavens and abase their noble soul to serve their lusts becoming swinish Epicureans led by sense and their carnal appetite in making their pleasures their idols and the world and their belly their god But such haply will say well then we injoy our pleasures and lead a merry jovial life while they who are accounted Saints are sad dumpish sullen and broken-hearted creatures Ans This is an old slander raised on the way of life by such as are strangers to true joy peace satisfaction and contentment and hath proven a great stumbling block in all ages and this was one of the great topicks which Sathan did mainly urge about the time of reformation from Popery when his kingdom began to totter and shake and the popish Factors then frequently inculcated that the Calvinian spirit was a melancholick spirit But ah wherefore should they be sad (l) 2 Sam. 13 4. who are Kings sons and heirs of an immortal Crown joy is their portion and allowance and it is their priviledge to rejoyce alwayes their joy and peace is secured to them devils and men cannot rob them of it Their wayes are wayes of pleasantness and all their paths are peace Prov. 3.17 Phil. 4.4 Joh. 14.27 Joh. 16.22.24 c. But alas how can they rejoyce who are destroying their own souls and rushing head-long upon everlasting woes and misery who ere it be long will cry but in vain to the mountains and rocks to fall on them and hide them from the face of him that sitteth on the throne and from the wrath of the Lamb Rev. 6.16 But we may not insist only let us hear what the Pagan Moralists have said to this purpose The wicked 16 notwithstanding all their outward and seeming mirth joy and delight have saith Juvenal a judge witness and tormenter within whose lashes and strokes are more grievous and terrible then any punishment invented on inflicted by Caeditius or Rhadamantus and the most strict justiciaries and cruel executioners there is saith Cicero no punishment comparable to that which accompanieth sin either for greatness or continuance 17 for not only shall the wicked be eternally vexed in hell with the infernal furies but also here they have their domestick fiends alwayes to attend and their own guilty consciences to tear them and the sense of a deity night and day to distract them as with madness no solitariness nor society no might nor wealth no eminency nor greatness can bring ease or relief and though there be some difficulty in walking in the narrow way yet the conscience and remembrance of a well â—ed life is saith he 18 most sweet and full of delight Hence the Emperour Albert 1. his Symbol was What is best 19 and most virtuous is most pleasant and full of joy s where the gloss from Corinficinus hath this paraphrase The best kind of life is to be chosen 20 which custom and use will render most easie and pleasant But ah the flagitious by custom in sin have so hardened their heart and filled it with such prejudices against the way of righteousness that they go unwillingly to work and no wonder though holiness appear difficult and a grievous burden to them for as the Comedian saith 21 there is nothing so easie but it will become heard and unpleasant to him who undertaketh it unwillingly Ah! Madam what matter of lamentation is it that so many who are called and would be accounted Christians should come so far short of Heathens as to oppose that for which they have so zealously pleaded and by their practice destroy what they with so much industry have built I am confident your Ladyship will joyn in this sad complaint and that such a warning and testimony against those who are concerned therein will be very acceptable But I will not now take upon me to hold out any directions or perswasions to your Honour nay though you had importuned me to that effect the bounds of this short Epistle would excuse my silence but I could wish that excellent Epistle written some hundred years since by that zealous Ancient (m) Jerom lâ—ved in the 5. century Jerom to the noble Lady Celantia upon her earnest desire were translated that it might become a directory to all Ladies who account it their greatest honour and happiness that they are as the Apostle John calleth that Lady to whom he wrote elect beloved in the truth and of all them that have known the truth I will not transcribe what is there held forth at length but among these many grave and profitable directions this eminent Minister of Christ obtesteth that pious Lady not to boast of that 22 nobility she hath from her Ancestors but rather to rejoyce in this that she is of a royal and heavenly descent which will appear to be the only true nobility in that (n) Mal. 3.17 18. day the Lord makes up his Jewels and puts a perpetual difference between the precious and the vile that she is born of God and an heir of the immortal crown of glory and that she is freed from the base slavery of hell and sin and hath chosen such a Master whom to serve is to reign 23 O! Madam we have an honourable but not a hard Master our very work and imployment is our honour and happiness his (o) Mat. 11.30 yoak is easie his burden is light and his (p) 1 Joh. 5.3 commands are not grievous but our (q) Joh 1 12. Rev 1.6 c. priviledges are great and many and our (r) Ps 19.11 Eph. 3.10 1 Cor. 2.9 reward far exceeds all that we can desire or conceive and
Christ for that effect But it may seem strange that our learned Dr. (d) Invocatio illa nonest legittima inductiva est in Haeresin vel Arianam vel Nestorianam c. D. Forbel Instr Hist Theol. lib. 7. cap. 3. Sect. 13. Forbesse should joyn with them in this their assertion being far from complying with them in their design which he abominateth and hath elsewhere judiciously confuted as for his reasons they only prove that such a form of petition may be abused and we do not deny that there is here great need of circumspection least we confound the natures in the blessed Mediator and ascribe to the divine that which is proper to the humane Nature And here some cautions might be set down to good purpose but the judicious and learned Divine Mr. (e) Mr. Durham on Revel chap. 1. pag. 15 16 Durham hath liberat us of that task having propounded this case in a practical way to the satisfaction of such who will be at the pains to peruse what he hath said to that point But that lawfully and to good purpose we may and need not scruple to supplicat the glorious Mediator to interceed for us may appear 1. Because what Christ will certainly do and hath promised to do for us that we may supplicat Him to do the promise being as shall (f) Ch. 7. Sect. 1. appear a sufficient ground and warrant of Prayer but Christ hath promised to pray for us Joh. 14.16 and that He doth pray for us the holy Spirit doth testifie Heb. 7.25 c. 2. For what we are bound to return praise that we may ask and petition but the Saints are obliged to praise Christ for interceeding for them and pleading their cause Ergo. What we are now to speak concerning Christs intercession may be referred to these heads 1. We shall consider how the Scripture expresseth that point 2. We will shew according to what nature it is performed 3. After what manner 4. We will draw some consolatory inferences 5. We will point out the grounds of this intercession And 6. We will move some questions and obviat objections For the first if we compare those Scriptures which most expresly hold out this point we may observe these several steps and as it were degrees of Christs intercession And 1. in the general He is said to appear in the presence of God for us not determining the manner how nor the consideration under which nor upon what account Heb. 9.24 But 2. we have His office designed He while now in the heavens appeareth there as a Mediator between God and man ready to tryst and interpose for their reconciliation 1 Tim. 2.5 but not as a neutral and as one not concerned in the matter But 3.2 our friend on our side and a tryster and factor for us Heb. 6.20 Yea 4 as engaged by office to plead for us He appeareth as our Priest to deal and interceed for us His people Heb. 7.24 25 Heb. 6.20 Yea 5. as being yet more tender towards us and more neerly concerned in us He appeareth there as our Surety and Cautioner to pay our ransom and to offer what Law and Justice can claim for the prisoners liberty and that He may become not only our redemption and atonement and to satisfie for debt already contracted but also to become Surety for our future carriage and to become our righteousness wisdom and sanctification Heb. 7.22 Rom. 5.11 1. Cor. 1.30 And then 6. He appears as our Advocat not like the Levitical Priests only to plead mercy but as an Advocat in point of Law and justice to plead that the Captive whose ransom He hath paid may be set at liberty 1 Joh. 2.1 He will not only as an agent request and sollist though thus alwayes He interceedeth for us Heb. 7.25 but also in a legal and judicial way as our Advocat He will plead our cause upon the account of full satisfaction to justice Though all be of meer mercy as to us who had nothing to pay yet our Surety did pay to the utmost farthing what justice did require and thus having pleaded our right and obtained a sentence in our favours reconciliation being made and we pronounced just and righteous as being washed from our sins in His blood Rev. 1.5 Then 7. He prepareth a room for us in heaven and maketh all ready for our welcome and entertainment And thus He is in heaven as our Harbinger He is gone before to provide and speak for our lodging No less do the words import Joh. 14.2 3. And knowing that we are exposed to many dangers by the way 8. He purchaseth the protection of heaven and a guard to convey us and to defend us from enemies lying in wait to make a prey of us Rom. 8.34 And 9. that which comprehendeth all He appeareth before the Throne as an Ambassador and publick person in our room and stead to act for us Heb. 6.20 Or rather that this His condescension be not mistaken 1. As our head Col. 1.18 and will He not then care for the body 2. As our Lord and King Act. 10.36 Rev. 19.16 and will He not be mindfull of His subjects and servants 3. As our husband 2. Cor. 11.2 and will He have no bowels to wards His spouse panting in this wilderness after her beloved 4. As a Father Is 9.6 and will He not pity His children 5. As our elder brother Heb. 2.11 and will not our Joseph deal kindly with us will He not speak and interceed with the King c. As to the 2. it may be askt how Christ doth intereced for us Whether as he is God Or 2. as he is man Or 3. as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man Ans 1. Not as God here the four first reasons brought against the formall intercession of the holy Ghost have place which we need not resume (g) I do not deny that some of the ancient Doctors as Chrysostome and Ambrose and amongst the modern Gerhard Tilen and others do seem to be of that opinion that Christ as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth make intercession Neither 2. doth he interceed as both God and man upon the same grounds for the concurrence of the humane Nature cannot remove any of the absurdities that would follow upon the performance thereof by His God-head alone You will say our Divines usually affirm that Christ as Mediator doth mak intercession for us and as He is Mediator He is both God and man Ans We know (h) Vid. Chamier panstr tom 2. lib. 7. not under what consideration Christ can be said to appear and make intercession for us if not as our Mediator and Head and our Divines have justly condemned the doctrine of those Papists who with Lombard and Thomas these grand misleaders do maintain that Christ only as man is Mediator yet we deny that there are any (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionys Areop epist 4. ad Ganim med vid. Thom. 3. part quaest
19. art 1. Dion Carthus in 3. dist 17. quaest 1. Theandrick actions which do flow from and denominat both the divine and humane Nature as the proper and immediat fountain for as both Natures continue distinct as to their being and existence though personally united in the Mediator So also their operations and properties must not be confounded There be some actions that only agree to the humane and others only to the divine Nature whatsoever is beyond the reach of the creature and doth not import inferiority and subjection that must be ascribed to the God-head but all Christs sufferings and what belongs to the state of His humiliation that was proper to the humane Nature yet so as that in another kind of causality the divine Nature might have some influence and concur in such a manner as was sutable to his infinit Majesty for compleating and perfecting these actions and sufferings of the humane Nature for from the divine Nature did flow the value and worth of these therefore they were meritorious and satisfactory because they were performed by Him Who was God-man albeit as man And thus speaking to the particular concerning Christs intercession Doctor (k) Gisb. Voet sel disp par 1. dis 30. an Christus qua Mediator pag. 536. est actio Christi Mediatoris qua Mediatoris agenda se secundum naturam humanam quae est immediatum precationis subjectum Voet doth in a word and in the by only clear the question Christs intercession saith he is an action of the Mediator as He is Mediator but to be performed by the humane Nature which is the only subject of that action and we would distinguish and clear the ambiguity of the phrase which may give occasion to mistake while any action is said to be performed by Christ as Mediator the meaning is not that it is performed by and doth belong unto both Natures as its immediat subject though both those Natures must necessarily be united in one person in the Mediator and though both these Natures may concur in a way sutable unto them for compleating these actions as to their moral value and estimation but the meaning is that such an action belongs to His mediatory Office and He as our Surety performs it for us albeit it doth flow from as it 's proper cause and is terminated in as it 's immediate Subject one of the natures only But you will say did not both the divine and humane Nature concur in these miraculous works which were wrought by Him while He was on earth Ans Both did concur but by two distinct operations the one humane the other divine Thus saith (l) Athan. orat 4. contra Arrian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanasius as man He stretched out His hand but as God He did rebuke and cure the disease And thus we deny not that some of Christ's actions were Theandrick that the divine and humane actions did in their own way concur for perfecting the work But take any one simple action and thus as to it 's original it is either divine or humane It was the God-head that did assume our nature that raised it from the dead that is present with the Church to the end of the world that preservs and governs His Church that pardoneth sin that is worshipped c. And it is His Manhead that was born was crucified rose again ascended into heaven prayed wept c. Albeit we deny not that even as to these humane actions and sufferings the Deity of Christ did morally concur adding worth and making them to be of infinit value and satisfactory to divine justice in that they were performed by Him who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God man though as man that is though the Man-head only did concur as their proper physical cause and immediate Subject not that we deny that the Deity did support the Humanity and did concur with and give a being unto all it's actions and operations but that there was as to this any thing peculiar albeit there was a more ultimat and mysterious union to Christ For thus all of us live move and have our being from God and from all the persons of the blessed Trinity (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil mag lib. 5. adversus Eunom Vnitatem naturae voiuntaris operationis confitemur Ambros in Symb. Apost cap. 3. all of them working by one and the same power And thus the actions of all men might be called Theandrick and all creature motions Divine Act. 17.28 Joh. 5.17 19. c. And thus we do not with Papists deny that Christ is Mediator according to both natures yea we do not exclude His divine nature from His Intercession for from it doth flow it's worth and excellency So that it must prevail with God and obtain a grant And according to this sense we will not condemn Gerhard though we like not the phrase while he (n) Gerh. harm cap. 180. pag. 1145. Christus ut noster Mediator Sacerdos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orat saith that Christ as Mediator and God-man doth pray the Godhead indeed doth concur in a suteable manner adding vertue to that sacrifice But this moral influence is not sufficient to cause the action which of it self imports inferiority and subjection to denominat the divine nature Thus also according to some impropriety of speech we may say that God did pray according to that (o) Per communicationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication of properties whereby that which is proper to the one nature may not only (p) Communicatio proprietatum alia est verbalis alia realis cum Deus dicitur propriosanguine redemisse Ecclesiam de persona Christi hoc dicitur in concreto realiter at verò verbaliter de natura a qua persona denominatur viz. Divina Maccov distinct reg cap 11. sect 6. denominat the person but the other nature and thus as it is said Act. 20.28 that God purchased the Church with His own blood so He may be said to pray and interceed for the Church But while we are enquiring after the sense of words we must not (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symb. Athanas vid etiam Symb Antioch Theoph. in Heb. 7. confound the divine and humane Nature but must ascribe to each of them their own properties and actions and here we might shew the consent of the christian Church from the beginning all of them (r) Non potest per eandem naturam adorare quasi servus adorari quasi Dominus Ambros lib. 5. de side cap. 2. quomodo non Patrem rogat ut homo qui cum Patre exaudit ut Deus August lib. 3. contra Maxim cap. 14. agreeing in this that Christus ut Deus adoratur cum Patre ut homo orat Patrem that Christ as God is worshipped with the Father and that as man He prayeth to the Father As to the 3. Though the thing it self be certain and clearly
members I do not think that in heaven there will be no use of the (d) Vid. Paraeum in locum tongue the Scripture seemeth to imply the contrary Rev. 15.3 and 14.3 and 7.9 10. and 5.9 c. Not that with Hymeneus and Philetus 2 Tim. 2.18 I did think that the (e) Cajetan in 2. Tim. 2.18 Si novissemus istos sicut neverat illos Timotheus intelligeremus de qua secta Paulus loquitur yet it seemeth certain that they denyed any further resurrection resurrection is past already or that the spirits of just men made (f) Heb. 12.23 perfect had tongues and bodily organs wherewith they praise God or that these things were not represented to John in a vision but because that form of representation doth import 1. That the Angels and Saints in heaven do rejoyce when it goeth well with the Church And 2. that they expresse their joy by praising God in that way and manner that agreeth and is sutable to their nature and condition which though it be performed by the will and understanding yet well deserveth the name of a (g) Hence in the Schools this kind of expression is called a Speech vide Scholasticos de loquela Angelorum Song for God stands not in need of words and outward symbols Yea and 3. in that mention is made of singing speaking yea and crying and that with a loud voyce it would appear that thereby is insinuated that if these blessed spirits had tongues they would imploy them in praising of God and that after the resurrection both soul and body in their own way and capacity shall joyn and be imployed in that blessed work and if our exalted Saviour in any case imploy His tongue to speak will He not can we imagine that He will not bestow one word for His afflicted members that for those whom He so dearly loveth as to (h) Rev. 1.5 wash them in his own blood He shall not once open His mouth I think none will scruple to say that Christ as man doth truly and formally praise God and though they do not make mention of His words yet they do not deny or exclude them and I know no reason either why we should scruple to say that He doth as truly and formally though not in such a (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nazianz. orat 2. de filic servil way as while He was on earth pray Amongst the reformed Divines I have perused (k) D. Hammond on Rom. 8.26 34. D. Hamond and M. Neuton and M. Goodwin have expressed themselves most clearly in this point the first affirming that Christ doth really pray for us and joyn His Prayers with ours c. but Mr. Neuton more fully we have saith this (l) M. Newton on Ioh. 17.10 pag. 268. reverend Author an Advocat in Court who continually hears at hand on all occasions to (m) Postulat tum factomon strando signa passionis tum merito offerendo pietatem qua passus est Cajetan in Heb. 7.25 shew his father all his wounds and all his scars all the prints and all the marks of his bitter bloody sufferings ah Father may he say when there is any thing in agitation for his people remember what I have endured for them in this flesh of mine what I have suffered for them in this body here before thee look upon these wounds and scars and for my sake be gracious to them do not deny them their petitions do not reject them for their un-allowed and bewailed imperfections And Mr. (n) M. T. Goodwin triumph of faith from Sect. 5. chap. 6. Inter pontistcios vid. Valent in 3. q. 21. p. 1. as 3. Swarez Tom. 4. de incar disp 45. sect 2. de statu rel tract 4. lib. 1. de or cap. 10. Sect. 15. Tolet. Maldon in 16. Ioh. Goodwin saith that Christs Intercession is most properly and truly such But you will say when doth He thus pray for His servants we cannot imagine that our blessed Lord doth alwayes pour out vocall Prayers and though that were granted yet He having so many servants exercised with so many tryalls and standing in need of so many mercies what ground may such a supplicant say have I to beleive that my Saviour is now saying to the Father Lord be gracious to such a poor one Ans 1. Such as will thus object do seem to lay too much weight upon that which we only propounded in a problematick way Albeit some weak Saints who are much affected with sensible demonstrations of Christs love and care may draw some comfort from His words yet it is a grosse mistake to think that mentall prayer doth not as well prevail with God or that our Saviour would be lesse mindfull of and compassionat towards His people though He did not pour out words in their behalf There is no question amongst the godly and orthodox concerning Christs bowells and care nor concerning the acceptance and successe of Christs Intercession however it be performed but only concerning the manner and way that is most sutable to His glory and exaltation and as to that there is some diversity of opinions Yet 2. this objection will also have place against Christs willing and desiring which I think should not be questioned as well as against His words and the expressing of those desires for though the mind and will be more active and comprehensive then that the tongue can follow and expresse all the thoughts and purposes that are there yet Christs humane will being of a finite capacity though advanced to the greatest height of Glory and Majestie that the creature is capable of it cannot at once by so many distinct and particular acts be conversant about all the severall cases of the Saints on earth and so cannot offer up a particular desire for every Saint in every condition And thus for compleating the comfort of believers under their severall tryalls and exigences we must look up to the divine Nature and rest (o) Ps 57 1. securely under the shadow of our blessed Mediator who is God and man and in this (p) D. Tilen synt part 2. disp 10. sect 16. omnium hominum preces audire addit ille offerre divinae in pontlfice nostro naturae opem desiderat passim tamen hac ipsa thesi no tatadocet Christum ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro nobis interpellare vid. thes 12. 20 disp 12. thes 34. System Opis disp 20. D. Tilen hath hit right when he saith that it requires the help of the divine Nature at once to hear the Prayers of all the Saints on earth but in that he affirmeth the divine Nature to interceed for us and to present our Prayers we cannot joyn with him for the reasons brought against the holy Spirits intercession Can Prayer be separated from religious adoration and can (q) Vid. Thom. 2 2. quaest 81. art 3. ad 1. quaest 84. art 1. ad
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
up and what crop could then be expected from that stony ground Thou mayest indeed make some steps towards the right way and yet weary and sit up long ere thou come to it but canst thou tell me the man who took this course and constantly pursued it who continued instant in prayer and met with a repulse Let Antimonians then bark and declaim against duties and the use of the means God hath appointed yet rest thou on Gods Word who hath said (h) Mat. 7.7 ask and it shall be given you whoever thou art thou art not excluded unlesse by refusing to perform the condition thou exclude thy self seek and ye shall find knock and it shall be opened unto you But what ground of hope and expectation can these Seducers hold out unto thee if thou wilt not ask I know not Though the Lord hath been (i) Isa 65.2 found of them that sought him not yet there is none found of him whom he stirreth not up to ask so that if thou do not ask thou shalt never receive there is (k) I speak of the adult the Lord hath a way unknown to us for saving young ones none in heaven who were not supplicants on earth But Ah! though none of you do seruple concerning your duty and though you think your labour would not be lost yet how many of you are practical Antimonians though all of you abominate their doctrine yet too many of you make it the rule whereby ye walk ye will not speak against prayer yet whoever heard your voice in prayer except in a customary formal way ye will not condemn them who pray and yet will rather damn your own souls then pray ye dow not away with the doctrine of deluded sectaries and yet ye dance as their pipe playeth What is said of hereticks Tit. 3.11 may well be applied to such Atheists they are self-condemned they are (l) Rom. 2.1 unexcusable in judging Antimonians while they walk according to the rule they set before them I have too long insisted on this point But my main aim was to hold out a caveat for preventing this practical Antinomianisme which accompanieth an Orthodox profession and I will say no more now to the speculative Antimonians these wretched opiniators after I have mentioned their cruelty not only to the wicked in shutting the door on them but also to the Saints in excluding or as we may call it excommunicating them from this solemn and soul-comforting Ordinance yea then when they stand most in need of consolation to wit in their sad nights of desertion when neither sun nor moon doth shine upon them when the Lord withdraws the refreshing beams of his countenance and the sealing and witnessing testimony of his Spirit that (m) Job 29.3 candle of the almighty whereby we might be guided and encouraged in the greatest darkness occasioned by the ecclipse of creature-comforts when they are thus as it were hopelesse and helplesse when they cannot see to read their names written in the book of life nor discerne any seal at their charter and thus are in hazard to draw sad conclusions against themselves O! then must these (n) see Ephr. Pagit loc cit miserable comforters say to these children of light while they are thus walking in darknesse beware that ye draw not nigh to God since ye are not assured of your adoption and reconciliation for if ye have the least jealousie and suspicion the least scruple and doubt concerning his love ye may provok him to become a consuming fire unto you if you should draw nigh to him nay say they these legall terrors and spirit of bondage and the want of assurance do not only evidence some present distemper and fit of unbeliefe but also the want and absence of faith and therefore those doubters must be enrolled with unbeleevers and such must be (o) See Pagit loc cit legall preachers who exhort either the one or the other to pray CHAP. VI. Of the object to which we should direct our Prayers Whosoever calleth upon the Name of the Lord shall be saved Rom. 10. v. 13. How shall they call on him in whom they have not believed v. 14. 1. We will shew to whom we may and should direct our prayers 2. To whom we may not bow the knee not to Saints or angels nor to any other creature and accordingly this Chapter may be divided in two parts Sect. 1. To whom should we pray NOt only 1. the word of God and 2. the practice of all the saints but 3. the very light of nature these reliques of sound reason yet abiding in corrupt man and 4. the practice of heathens and pagans do clearly shew to the blindest ey that prayer and every part of worship should be directed to God for although the nations were foolish and ridiculous in their apprehensions of God yet whatever they fancied to be God to it they did present their supplications We need not then spend time in demonstrating so clear and unquestionable a truth for not only 1. Gods soveraignity in governing the world according to his good pleasure 2. his omniscience 3. his power 4. his mercy and tender bowels ready to pittie and relieve his creatures c. but all the grounds and reasons that hold out the necessity of this duty do also prove that it should be directed to God But whether or not we should pray to Christ as Mediator and perform any point of worship to him under that formality is questioned in the schooles I say that its disputed whether or not Christ should be worshiped under that reduplâ—cation and formality for otherwise its certain and will be denied by none who professe the name of Christ except the blasphemous Arrians and Socinians these fighters against the God-head of the Mediator and yet these do not agree in this amongst themselves Socinus himself with many of his Disciples pleading for the adoration of Christ against Franciscus Davidis and his party though not (a) Franciscus Davidis challengeth Socinus of idolatry for woâ—â—â—â—i 〈◊〉 ameer creature and Socinus denyeth that such should be acknowledged for brethren who will not worship the redeemer vid. Socin de ador Chris advers Christ Franken in epistol Hooâ—nb Soc. conf tom 1. lib. 1. cap. 9. consequentially to his principles all Divines I say whether Popish or Protestant agree in this that the Mediator should be worshâ—ped adored and invocated that we should trust in him and pray to him who is over all God blessed for ever amen Rom. 9.5 Yet there be two particulars that here fall under debate 1. under what formall reason and consideration Christ should be worshipped 2. whether or not our worship be terminated in his humane nature if it doth share with his God-head in that worship which is tendered up to the Mediator in whom the divine and humane nature are personally united But since these questions belong to another subject and here only occasionly fall in as
having no great influence on this duty and our carriage therein not depending upon their determination we remitt such problematick speculations to the Schools where they are disputed with greater (b) These who stand for the negative challenging those who plead for the affirmative in these questions for idolatry and creature-worship they accusing them of impiety if not blaâ—phemy for not worshiping the Mediator in both bis natures and because of his office animosity then (c) As may appear from these testimonies which Dr. Ames in auctar assert theol de ador Christi alledgeth for his opinion whereas the same Authors in several other places may also be made use of against his opinion and on the other hand Dr. Voet who hath been at the greatest pains of any whom I have seen to clear the question as to the negative yet hath several expressions which seem to yield as much as Dr. Ames doth plead for vid. Voet. sel disp pag. 526 527 535 536. 549. c. And again Dr. Ames seemeth to concede as much as Dr. Voet. doth affirm in the passages cited by Dr. Voet loc cit pag. 538. the judicious Gzydlovius rideth the marches best of any whom I have perused vid. vindic quaest cap. 3 4 5 6. And the ancient Doctors disputing against the Arrians do join with hira who condemn all creature-worship as idolatrous and particularly the adoration of Christ if a creature and therefore in so far as he is a creature thus the Fathers convened in the Antiochian councel Ann. Dom. 272. do determine that Christ should be worshiped and adored 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not according to his corporeal and humane nature perspicuâ—ty but sober Christians who use not need not trouble themselves with such subtilities and formalities have no reason to stumble because of such debates amongst judicious and orthodox Divines for albeit not a few affirm 1. that nothing is adorable except the divine nature and 2. that nothing except the Deity can be the formal reason of adoration and worship yet it s granted on all hands 1. that its blasphemous once to imagine that the Mediator should not be adored worshiped and invocated 2. that because he is Mediator and hath redeemed us therefore we should worship him according to that full word though too far extended by Dr. Ames Revel 5.12 9. Worthy is the lamb that was slain to receive power and wisdom strength honour and glory because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia non quatenus ut interpretatur Ames thou wast slain and hast redeemed us to God and accordingly the four and twenty Elders and all the creatures in heaven and eaâ—th fall down and worship him ver 13 14.3 It s certain that as Christ is God he is equal with the Father and holy Ghost and that also the three persons of the blessed Trinity are the last chief and ultimate object of our worship so also that Christ as Mediator is the formal and immediat object of our faith and worship by whom and in whose name we must offer it up without whom we may not draw nigh to God in any point of service we may not trust in him nor call upon him he is the way none can come unto God but by him Joh. 14.6 He is our Peace-maker and Advocat there is no other Mediator between God and man 1 Tim. 25 6. Eph. 2.18 2 Cor. 5.29 Sect. 2. To whom ought we not pray No to Angels Saints or any other creature WE will not so far expatiat and enlarge this discourse as to confute the fanatick dreams and delusions of 1. Pagans who did worship and invocate not only their good and evil Genius but also loathsome beasts nor 2. these vile rather monsters then haereticks the Satanici who worshiped the devil not only that he might not tempt and vex them but also as the procurer and author of much good nor 3. the Ophits who worshiped the serpent by which Eve was deceived as being the author of salvation O! let us rather labour to be thankful to God that he hath not given us over to such strange delusions then busie our selves in admiring and declaiming against such abjects who being judicially plagued and deserted of God because while they knew or by the volum of creation and providence might have known him they glorified him not as God have fallen into such vain and more then brutish imaginations O! let us beware least if we like not to retain God in our knowledge God give us as he did them Rom. 1.28 over to a reprobate mind And were not Popery that large and over-reaching net that now catcheth so many and great fish of the world yea there where the Gospel is preached and professed we should no lesse reject their foolish and idolatrous way of worship as being unworthy of refutation for these superstitious wretches being judicially blinded and made (a) Rev. 17.1 2. drunk with the wine of fornication of the great whore that sitteth upon many waters have gone beyond many Pagans in their idolatry and least they should appear to mince the matter they have not spared the rule but having first mutilated the first table of the decalogue in diminishing the number of commandments belonging to it and making the second to be but an appendix of the first they have quite overturned that second commandment by their strange glosses and misinterpretations while they tell us that only the images of false Gods are there forbidden that this precept is only ceremonial and doth lay no obligation upon us Christians But their idolatry hath not stayed in the maner but doth extend also to the object of worship for they have set up so many new gods and goddesses to whom they have (b) Costerus in Enchirid. cap. 9. yea and Bellar. de sanct beat lib. 1. cap. 12. grants that God hath reserved that kind of worship to himself alone yet cap. 13. lib. de cult sanct cap. 4. sect 4. he contradicts his former concession and layeth down his position sacrae domus non solum Deo sed etiam sanctis recté aedificantur dedicantur and concerning the worship and invocation of saints vid. lib. 1. de sanct beat per totum alias passim dedicated their temples and offer daily sacrifice of prayer and praises Nay in this they have exceeded the Athenians the old Romans and the most superstitious Heathens who have lived in any age and the Pope by his canonization hath made moe petty gods then any of the Pagan nations did acknowledge for in Popery every Countrey City Family yea and person hath his peculiar Saint and tutelar Angel whom he doth worship and invocate nay every state and condition every disease and malady every art and trade hath its proper mediator and protector to whom recourse is made for preventing and removing of the evil and the giving continuance and increase of the good wtihin their several spheres and diocesses thus they have made Gallus their
nec modum illam consequendi fuisse paetefactum ita ut illud intelligeretur ab iis qui cam consecuturi essent nâ—m si nihilominus antequam Christus suum evangelium predicaret fuerunt in populo Dei qui sibi vitam aeternam pollicebantur eamque a Deo sperabant id non ex promissis dei aperte colligebant sed vel mystice interpretabantur vel prae summo atque innato immotalitatis desiderio ipsi sibi fingebant Socin commont in 1 Joan. 1â—4 Deum omnibus qui sub veteri Testamento sibi confisi sunt daturum vitam aeternam statuendum est non ex ullo promisso aut pacto sed ex sola gratia mera benignitate Smalc hom 3. in 1 cap Joan. albeit some of them out of an andent desire of immortality and from some probale conjectures did labour to perswade themselves that there was a life eternall after thiâ— and not only dare they averr this of the body of that people but also of the patriarchs prophets and most eminent Saints who lived before the incarnation of our blessed Lord yea and of John the baptist who pointed out Christ with the finger and who because of his clear knowledge of Gospel-mysteries is said as judicious Interpreters think to be the greatest of them that had been born of Women Mat. 11.11 John the Baptist saith (l) Johannes Baptista ipse illud quod resipiscentibus annunctavit non â—â—tis intellexit nec illud quod promittebat aliis Smal hom 4. Smalcius did not understand what he preach't and promised to the penitent And yet he granteth that those Jews who did trust in God did obtain everlasting life though not by covenant or promise but of the meer grace and bounty of God which doth not seem to agree well with what at another time he affirmeth viz. That they themselves did purchase (m) Modum expiandi peccata eumque non ita difficilem imo facilem admodum ostenderat sub lege Deus facilis est enim jâ—ctura pecudis Smalc resp refus Smigles cap. 31. pardon of sin and 〈◊〉 justâ—fiâ—ation and life by their sacrifices and offering up of beasts Thus daring in terminis to contradict the holy Ghost testifying that those gifts and sacrifices could not make him who did the service perfect as pertaining to the conscience nay that it was impossible that the blood of bulls and goâ—â—s should take away sins Heb. 9.9 and 10.4 only the blood of Christ could do that Heb. 9.14 But not purposing to enter the lists with those dreamers for answer to the question it would be observed that we may know truly what we know not distinctly and particularly Gospel mysteries were not hidden from the Jews albeit they had not such a measure of light as we to whom the Sun hath risen and doth shine as at the noon day they had light but it was as the morning twilight before the day which now we enjoy did dawn but will any be so childish as to argue and say that because they knew not so much of Christ and of the mystery of Incarnation 〈◊〉 we Christians therefore they knew nothing and were altogether ignorant of it There is a general and as they call it confused knowledge of a thing which is as it were a medium between ignorance and a distinct particular knowledge These may be truly said to know a thing who know not so much concerning it as others do and this general and imperfect (n) Christus non qua clare notus servat sed qua sincere vere agnitus jam vero Christum fuisse vere sincere agnitum in ecclesia Judaica nemo est qui possit negare quin totam neget Scripturam Camer praelect in Mat. 18.1 pag. 77. praelect de eccl pag. 237. knowledge of Christ then was as efficacious to salvation as that further measure which Christians now have 2. We would distinguish between simple (o) Distinguendum inter ignorantiam purae negationi pravae dispositionis ignorance and a false and erronious apprehension and opinion that imperfect and obscure knowledge of Christ which was in the mustitude and body of the Jewish Church might consist and was joyned with much ignorance but erronious opinions concerning Christs person kingdom sufferings c. such as were in the Apostles for a long time notwithstanding of the many large and clear sermons they had heard Christ preach these errors I say were not the proper and inseparable effects of their knowledge but rather of their curiosity oblivion carnal reasoning c. But if it be ask't how much the weakest beleever must then have known and what was the minimum quod sic of Gospel truths that then was fundamental and the knowledge thereof necessary to salvation Ans I think it were more pertinent and profitable for us thankfully to prize that measure of light reserved for us and diligently to improve it for our comfort and the honour of the giver then curiously to enquire what measure was dispensed unto and required in others and though we can say little for clearing what measure of light was then necessary to salvation neither needeth that seem strange to him who is but a little acquainted with these debates which to this day are amongst the learned about fundamental articles of Christianity what and how many there be but to as the thing it self that they did truly and sincerely know the Mediator and had so much light as to direct them in their way to God by him may appear 1. not to speak of Abraham who saw and rejoyced to see Christs day Joh. 8.58 or of the Prophets Patriarchs Kings and righteous ones who desired to hear and see these great things which the Apostles did behold Mat. 13.16 17. All these having received and seen though a far off the promises Heb. 11.13 from that first and as I may call it fundamental promise Gen. 3.15 that the seed of the woman should bruise the serpents head the promise made to Abraham and so often repeated that in his seed all the families of the earth should be blessed Gen. 12.3 and 18.18 and 22.18 Jacobs old prophesie of the coming of Shiloh and the gathering of the people to him Gen. 49.10 Jobs knowledge left on record that his Redeemer lived and should come to judge the world Iob. 19.25 If we would view the book of the Psalms how many clear sermons and predictions are there of Christs kingdom priest hood sufferings intercession c. And what is the scope of Solomons song but to hold out Christs love to the Church but why should I stay on particulars since to him all the Prophets gave witness that through his name whosoever beleeved in him should have remissiâ—n of sins Act. 10.43 and 3.18 But especially the Gâ—spel rather then prophesie of Isaiah doth so clearly hold out his nativity sufferings divine nature c. that such as will deny these who were so well acquainted with this
Casuists do rest satisfied with this blinded faith calling it the mother of devotion But leaving these blind Guides and miserable Physicians to the sentence of the great Judge we proceed to the other member of the distinction Fran. (y) Suar. defid disp 12. sect 3. sect 16. Joan. de Lu. go de fid disp 12. sect 4. § 83. Suarez and with him Joan. de Lugo distinguish four degrees of explicit faith 1. when God is beleeved in as the Saviour and Justifier of sinners by such means as he hath or shall appoint and reveal not determining any in particular And this degree doth very little differ from that which is most implicit except that it condescendeth on our misery and upon a remedy in the general 2. When a Mediator is known and beleeved on not determining the particular way of redemption and whether that Mediator be God or not 3. When the divine nature of the Mediator is also known and beleeved but not the way and maner of Redemption 4. When both the God-head and humane nature of the Mediator are distinctly known and also the way of redemption viz. by his death and suffering It were too large a field to speak particularly to these and in opposition to (z) Pelagius aiebat Christum venisso tantum ut doctorem non autem ut mediatorem redemptorem cujue meritis sustificaremur Dom. Bannez in 22. quaest 2. aâ—t 8. sect 3. conclus Pelagians of old and late Socinians to apply them to the several states and conditions of the Church Only in the general we may affirm that albeit the mystery of Incarnation was some one way or other made known to the people of God since the fall of Adam yet dâ—fferently according to the various state and condition of the Church 1. before the (a) Ante legem sub lege sub gratia ut loquitur Hugo apud Ramerium or plenius revelata in Evangelie giving of the law on mount Sinal 2 under the Law and 3. under the Gospel according unto which different administrations there was a different degree and measure of knowledge required since the light of the Gospel from time to time did break forth and shine more clearly till the dawning of the day of the Gospel which we now enjoy 1 Pet. 1.10.11 12. Rom. 16.25 They who lived heâ—â—e the Incarnation the nearer they were to the morning Star did as (b) Via autem bominibus veniendi ad beatitudinem est mysterium incarnationis passionis Christi ideo mysterium incarnationis Christi aliqualiter oportuit omni tempore esse creditum apud omnes diverso mo do tamen secundum diversitatem temporum personarum eq quae ad mysteria Christi pertinent tanto difficilius cognoverunt quanto a Christo remoritieres suerunt tanto distinctius cognoverunt quanto Christo propinquiores suerunt Thom. 22. quaest 2. art 7. in corp quaest 1. art 7. ad im Aquinas observeth see the the more clearly And then in their disputes they speak of a twofold necessity For a thing may be said to be necessary either 1. necessitate praecepti because it is comanded by him who can lay an indispensible obligation upon us to obey Or 2. necessitate medii because it is a necessary mean without which the end cannot be obtained albeit it were not enjoyned by any divine command Or as (c) Lugo loc cit sect 1. §. 1. Lugo speaketh Sine quo etiam inculpabiliter omisso non potest hâ—berisalus And whatsoever is thus necessary unto salvation as a mean must also be necessary because of the command for that same command that obligeth us to work out our salvation obligeth us to apply and make use of all the means without which we cannot obtain salvation Albeit in reference to this distinction the School-men do not agree some of them maintaining the knowledge of and faith in Christ to have been alwayes necessary as a mean without which salvation was impossible others thinking that this necessity did only flow from the divine appointment and command requiring this faith in all men Yet (d) Lombard 3. sent dist 25. Bonavent Thom. Dionys Carthus Scot. Ricard Gabriel Pitigian Durand in magistrum ibid. Hugo Cavellus in Scotum ibid. Thomas 22. quaest 2. art 7.8 Bannez in loc Alens 3. part quaest 69 in art 1. Suarez de fide disp 12. sect 3. Valent. ibid quaest 2. punct 4. Lug. disp 12. sect 4. Hurtad disp 44. sect 1. Lorca disp 21. Coninch disp 14. dub 9. Zumel 12. quaest 89. art 6. disp 4. Becan de vir Theol cap. 12. quaest 2. Pet. art 8. Joseph de theol mer. lib. 3. cap. 5. res 3. Medina de recta in Deum side cap. 10. Vega lib. 6. in Trident. 1. cap. 22. Javel 2. part Christ phil tract 1. cap. 1. Soto lib. 2. de nat cap. 11. Canus relect de sacra part 2 quaest 2. Corduba quaest ar lib. 2. quaest 5. Sanchez in decal lib. 2. cap 2. Summa Tabiena § credere Ramerii pantheol de fid cap. 10. all of them agree in this which is enough for our purpose that some measure of the (e) Albeit as we observed some maintoin an implicit knowledge to be sufficient knowledge of Christ was alwayes either the one way or the other necessary to salvation But that these debates do not enervat their joynt testimony for our point may appear from the concessions of three or four of those who plead for the least measure of necessity such as (f) Quilibet tamen habens usum rationis tenetur pro aliquando ad aliquem actum explicitum c Scotus loc cit quaest 1. Fides Christi explicita semper fuit necessaria in populo fideli necessitate praecepti maxime tempore legis scriptae Baâ—nâ—z loc cit § 6 conclusio Explicita fides mediatoris sâ—u redemptorts semper fuit necessaria ad saâ—utem tam in verteri quam in novo Testamento loquor inpuâ—t de fide quae sit explicita respectu Mediatoris seu Redemptoris praecise licet non sit explicata respectu divinitatis passiâ—nis ejusdem Mediatoris Martin Becâ—n loc cit § â— Joannes de Lugo explicans â—ocum Augustini de civit Dei lib. 18. cap. 47. loquentis de iis qui olim ex gentibus salvati sunt Quod nemini ait August concessum fuisse credendum est 〈◊〉 cui divinitus â—evelatus unus Mediator Dei hominum homo Christus Iesus qui venturus in 〈◊〉 c. Dici posset Augustinum inquit Lugo circa quaestionem de facto in ea fuisse sâ—â—tentia quod de facto nullus fuâ—sset justus sanctus in aliquo statu qui fidem explicitam unius Mediatoris non habuerit nam sicut de facto probabile videtur nullum apud Christianos reperiri hominem fidelem justum qui aliquid de Christo non â—uâ—â—erit crediderit sic idem apud Judaeos ante adventum
provoke God The husband-man must not lye on his bed when he should attend his work and by his prayers expect a good crop the Lord hath not appointed the means in vain and though thou shouldst not trust in them nor distrust God when they are not afforded yet thou must expect the blessing from the Almighty in the use of the means which in his providence he offereth to thee What dost thou pray against sin and dost thou not resolve against it dost thou not fight against it and strive and endeavour to mortifie it prayest thou for grace and dost thou not attend the ordinances and diligently improve the means of grace thy prayers are a provocation they cannot be serious for if thou didst earnestly desire thou wouldst strive and give all diligence that thou mightest obtain wouldst thou have God to help thee who wilt not help thy self nor enter in at the door he hath opened though the Lord stands not in need of thy help and industry yet wherefore doth he put a price in thy hand if thou oughtest not improve it If then thou wouldst have the Lord to be with thee thou must arise and be doing 1 Chron. 22.16 If thou wouldst have the Lord to meet thee with his help thou must be working righteousness Isa 64.5 The Lord hath appointed said (n) Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viâ—tutem posuere dii sudore parandam Menaud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut sis beaâ—us est laborandum tibi the Pagan that vertue should be purchasea by our sweat None can be happy saith another who is not active and diligent though we must pray for salvation yet we must work out our own salvation and give all diligence to make our calling and election sure Phil. 2.12 2 Pet. 1.10 I do not think that there are any (o) Vid. August de haerâ—sib ad Quodvultdeum cap. 37. Euchits or Messalians now a dayes who teach that we should do nothing but pray yet there be too many hypocrits and formal professors who think to come to heaven by their empty cold lifeless and dead prayers who having a form of godliness deny the power of it 2 Tim. 3.5 who cry at the gate but never strive to enter in they seek to enter in but with the lips only and in a lazy formal way and thus they are not able their crying will not do the turn Luke 13.24 It is thought a fault among men to welcom and entertain idle beggars thus they who are the reproach of the Kingdom who have no order nor government and neither fear God nor man are encouraged and encreased and shall the holy one hear and answer those out laws and rebells who have respect to none of his commands and will he fill their hands who will not put to their hands to his work nor do what he requires their negligent yea and stubborn omission of duty will out-cry their prayers yea every command of God which they have presumptuously transgressed will appear against them and plead for vengeance and therefore those who will not work though they be not with him Luk 16.3 ashamed yet may be afraid to beg (p) See reasons for and rules to be observed in the use of the means with prayer at Cob. Treat of pray part 3. ch 4. 5. If the Lord answer our prayers and grant our desires let us return to him the sacrifice of praise this is all the recompence we can make to him unto whom (q) Psa 16.2 our goodness extendeth not and whom we (r) Job 22.2 cannot profit this is all the tribute and revenue the Lord requireth of all our mercies this the meanest Saint may give and the greatest and most glorious Angel can give no more What can David though a King a Prophet and eminent Saint render unto the Lord for all his benefits towards him but to offer the sacrifice of thanksgiving Psa 116.12.17 and the weakest must do no less if God answer thee whosoever thou art whether rich or poor noble or ignoble weak or strong and deliver thee in the day of thy trouble thou must glorifie him Pso 50.15 There is no better theme saith (Å¿) Nam quid melius animo geramus ore promamus calamo exprimamus quam Deo gratias hoc nec dici brevius nec audiri laetius nec intelligi grandius nec ogi fructuosius potest August Aurelio epist 77. Austin for our meditation speech or pen then the praise of God what can we say in fewer words and yet what work is so profitable what should we hear more gladly or think on more seriously And O! saith (t) Haud quicquam ita proprie in terris representat celestis habitationis statum sicut alacritas Deum laudandi Bernard serm 1. in Cantic Nullum referendae gratiae majus est officium quod si homini non referre simile homicidio judicatum est quantum crimen est non referre Deo Ambros orat funeb de fratre Satyro Bernard there is nothing on earth that doth so much resemble the glorious state of the heavenly habitation as to be chearfull in praising God But remember that canticum novum vetus homo malè concordant thy heart must be renewed if thou wouldst sing thâ—s new song Vnto the wicked God saith what hast thou to do to declare my statutes and to proclaim my name and praise Psa 50.16 dare rebells draw nigh to the King and offer to complement him they who hate instruction and cast Gods word behind them would consider what a mockery it is to the Lord if such take his name in their mouth if they draw nigh to him they may fear lest he tear them in pieces ver 17 20. to obey is better then sacrifice 1 Sam. 15.22 Thou must first pay the debt of obedience before thou canst render the tribute of praise who so would glorifie God by his sacrifice of praise must order his conversation a right Ps 50.23 And albeit our thanksgiving doth most directly (u) Ad gratituainom requiritur 1. ut homo acceptum beneficium recognoscat 2 ut laudet gratias agat 3. quod retribuat secundum suam facultatem Thom. 2 2. quaest 107. art 2. in cor officia gratitudinis sunt quinque â— benefici estimatio 2. benigna acceptatio 3. grâ—tiarum actio 4. grata commemoratio 5. repensio seu beneficii relatio quando vicissim beneficium re vel obâ—equio redditur Leonard less de just ar lib. 2. cap 47. dub 1. quomodo autem quibus med is gratitudo in Deum excitanda sit vid. ibid dub 2. sect 13. We will not here canvass the School distinction between praise and thanks as if praise properly did only respect the divine perfections and thanks were relative to some emanation towards the creature or thus we may bâ— said to praise God because of his infinite nature and transcendent excellâ—neies but we thank him for his benefits and his goodness
second time askt he required two dayes and after that four still desiring the more time because said he the longer I think on the mater it appeareth the more hard dark and difficult But though we cannot (f) Vid Schol. ad 1 quaest 1 2. Scot in 1. lib. sent dist 2.3 quidditatively and comprehensively know God though we cannot know his nature and essence though we cannot see his face and know him as he is in himself Exod. 33.20.23 yet we may see his back parts we may know him darkly and through a glasse Exod. 33.23 1 Cor. 13.12 we may (g) Cognoscimus Deum per 1 causalitatem per 2 eminemiam per 3. remotionem imperfectionum per fidem Davenant in epist ad Colos cap. 1.15 know him as he hath revealed himself in his word and by his works thus we may know something of his divine attributes and thus much we may know of his infinite nature that it (h) Si quis Deum videat intelligat quod vidit Deum non vidiâ— passeth our knowledge thus we may know him thus we may (i) Humana infiâ—mitatis religiosa confessio est de Deo hoc solum nesse quod Deus est caeterum secret a illa profunda Mens terrena non penetrat investigare quidem ea perscruta 〈◊〉 qâ—ie pium est sed inscrutabilia esse investigabilia confitenda sunt quorum alterum est religiosae voluntatis alterum imperspicabilis naturae Hilar. in Psa 129. nobis 130. search after his perfections and such a measure of knowledge he hath promised to us in this state of perigrination and absence Heb. 8.11 Jer. 1.34 Hos 6.3 But since our eyes are so ready to dazle when we look upon this bright sun and we to mistake by applying our short and unfit measure to this infinit object what need have we to use all circumspection and to take heed to our steps when we approach to him with whom is terrible majesty and of whom to speak or conceive even what is true is dangerous de Deo etiam vera dicere periculosum Let us then with all caution modesty and humility in answer to the case propounded observe some few particulars 1. Concl. Beware and take heed that thou make not to thy self any image to represent the incomprehensible nature of God (k) De Dei simplicissima perfectissima essentia spiritualiter cogitemus omnes crassos terrenos conceptus omnes sensibiles imagines omnia imaginativae facultatis phantasmata procul habeamus Voet. sel disp part 1. disp 13â— pag. 245. Tale enim simulachrum De inefas est Christiano in templo collocare multo magis in corde nefarium est ubi vere est Templum Dei si à terrena cupiditate atque errore mundetur August de side symhâ—lo cap. 7. mental-idols false conceptions and unwarrantable apprehensions and representations of the infinit majesty make way and are thought to have given occasion unto the pagan and popish idolatry we are ready to mistake when we essay to apprehend the nature of Angels of our own souls or any spiritual object so gross are we in our apprehensions which depend so much upon the senses Albeit our understanding and intellect be immaterial yet hardly can we get our conceptions spiritualized and purged from those material images which it hath received from the outward senses and if our apprehensions be so defective and fall so far short as to those finit objects shall we be able to make suitable representations of Gods infinit nature and essence Hence 2. Concl. A good measure of that knowledge of God whereof we are here capable consisteth in the removing of all creature-imperfections from his glorious majesty not only in bodies and corruptible things are there defects and imperfections but also in the most pure spiritual and incorruptible creatures though they had all the perfection they are capable of so that their imperfections were negative and not privative yet their best perfections are but blots and imperfections in respect of the (l) Perfectiones simpliciter simplices absolute perfections of God and cannot without blasphemy be ascribed to him till they be purged from the dross weakness and emptiness of the creature as such though never so excellent in it's kind and to do this will not be found so easie a mater as some may conceive and without his own help and special assistance we cannot aright know what he is So neither what he is not Hence (m) Non parva notitia pars est si antequam scire possumus quid sit Deus possumus scire quid non sit Ang. de vera innocent cap. 61. Et inter sententias ex Augustino de cerptos adjectas tomo 3. haee est 61. quinnimo Dâ—onysius vulge sed falso Areopagita de divin nominib cap. 7. affirmat hunc modum cognoscendi Deum viz. per ignorationem ut loquitur seu potius per negationem removendo à Deo omina creaturarum attributa prout iu eâ—s sunt hunc inquam modum cognoscendi Deum judicat pro hujus vitae statu esse meliorem divinae excellentiae magis accomodatum Ista tamen negatio non est pura sed supponit conceptum Dei positivumin quo sistendum viz. conceptum valac generalem confusum cuâ—usdam entis quod nec est homo nec Angelus c. Sed eminentius omnibus creaturis quae sunt vel esse possunt Et doctissimus Augustinus in Psa 85. fatetur se solum potuisse dicere quid non sit Deus supponendo tamen praedictum conceptum positivum But neither this our conclusion nor what at any time hath been said by any of the learned doth favour the dreaming Shoe-maker John Bohman while he saith that God is an infinit nothing he is indeed none of the creatures he is no such thing yet he is all he doth eminently contain the perfections of all here is a clear contradiction and repugnancy or shall I say non-sense that being so familiar to this empty bold man For what is infinit must have all perfection but what is nothing can have no perfection but this vain babler deserves no refutation Austin well said that it was no small part of our knowledge of God to know what he is not 3. Concl. Yet the Lord alloweth us even in this state of absence and ignorance a further measure of knowledge and calls us to behold his positive perfections his all sufficiency his omni-science his omni-potence his omni-presence and other attributes held out in the Scriptures and his (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 existens ens aeternum nomen Dei inquit Buxtorfius proprium essentiale ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suit aliis ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem Non dubium est inquis Mercerus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decurtatum esse ex nomine tetragrammato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 name Jehovah doth most significantly express his glorious being as
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
quia Filii non solent esse itâ— sapientes sicut Patres inter homines ne idem de Filio in divinis existmarent adjectum est in Filio epithetum sapientis quia spiritus in modo loquendi in superbam partem capitur dicimus enim Alexandrum Macedonem fuisse alti spiritus propterea additursanctus vel bonus Jo. Maior in 1. sent dist 14 15 16. quaest unica And 2â— the great Aquinas his reason why we use not so ordinarily to pray particularly to the holy Spirit as to the Father and Son is little better quia inquit Spiritus sanctus procedit ut donum cujus magis proprium est dari quam dare c. Thom. in 4 sent dist 15. quast 3. ad 2. because some works and attributes do more resemble the personal properties of each of those glorious persons and because among those works and attributes there is some such order as doth adumbrat that natural order that is among the persons of the Trinity and thus the three main and great works of God ad extra and which respect the creatures viz. creation redemption and sanctification are accordingly ascribed to the persons of the Trinity severally together with the attributes and divine properties which did especially appear and were manifested in these dispensations and so 1. the work of (Å¿) Vnder which is comprehended providence as being a kind of continued ereation and result and consequent thereof creation as being the first is thus as it were appropriated to the Father the first person of the Trinity as also majesty power goodness and love which were greatly manifested in that work and 2. the work of redemption together with grace reconciliation and pity as being the second great work of God is ascribed to the Son the second person of the Trinity and 3. the work of sanctification and illumination as being the third and (t) For glorification is not a distinct work but the perfection and consummation of sanctification and grace last great work of God towards the world together with holiness and perfection is ascribed to the holy Ghost the third person of the Trinity Of which appropriation we shall speak a little more in the eight and ninth Conclusions but here it would be observed that although we should ponder and may improve and make use of what is so frequently held forth in the Word yet we would carefully guard against a mistake which is incident unto too many who upon this account are ready to divide the object of worship and to seperate these essentially united persons but we must take heed that we do not so appropriate any work or divine attribute to any one as to exclude the other two remembring that the fountain and Author the cause and efficient of all good is one and the same viz. the only wise powerfull and mercifull (u) There is only one blessed potentate 1 Tim. 6 15. God who is Father Son and holy Ghost and therefore all good must equally though not after the same order and way come from all the three persons of the Trinity only in the work of redemption there is some thing peculiar to the Son who was incarnat and took on our nature which therefore was personally united to the Son but not to the Father and holy Ghost and thus all Christs actions and sufferings albeit in them the (x) Natus ex virgine non non nisi filius vox de nube tu es filius meus dilectus ad solius personam pertinet patris in specie corporali columba solus apparuit Spiritus sanctus tamen illam carnem solius Filii illam vocem solius Patris illam speciem columbae solius Spiritus sancti universa Trinitas operata est Aug. de Trinit unitate Dei cap. 9. vid etiam Ambros loc cit cap. 9. humane nature did depend upon the providence efficiency and assistance of God and of all the three blessed persons of the God-head equally for if the humane nature had been thus independent it had not been a creature yet these were so peculiar to Christ that they were not communicable to the Father or holy Ghost as their subject which they could denominate they were not terminatively in nor causally from these other two persons as their nearest and proper cause but thus they were only from and in the humane nature of Christ which was personally united only to the Son and by virtue of that hypostatical and mysterious Union they could denominate not only the humane nature but also by a (y) Per communicationem idiomatum communication of properties the second person of the Trinity and thus the Son died for us not the Father nor holy Spirit And then as to this appropriation of works we would distinguish between that which was natural and what was voluntary we must not imagine any natural obligation lying on the Son to become our Redeemer or on the holy Ghost to be our Sanctifier as to the creation albeit there did lye no obligation on God to creat the world yet supposing him according to the counsel of his own will and of his own free choice to have created it the sole ground of appropriating that work to the Father appeareth to be that natural order that is among the persons of the Trinity for the Father did not come under any voluntary economy and mission towards the sons of men but the other two by a voluntary economy received as it were commissions and a mandate the Son from the Father to accomplish the work of Redemption and the holy Spirit from the Father and the Son to begin and carry on our Sanctification till it be perfected in glory And by reason of this arbitrary and free economy the works and dispensations of these two glorious persons in reference to the salvation and redemption of sinners do in a special manner and upon this particular account denominate them yet still it must be remembred that the actions and sufferings of the humane nature of Christ do after a far other maner and upon another account denominate or have reference unto the Son of God then any other works and dispensations which are ascribed either to the Son or holy Spirit because of their economy towards the Sons of men Hence Concl. 4. We must not in prayer or any other part of worship so name and direct our worship adoration or invocation to any one of the persons of the Trinity as to exclude the other two for 1 that same divine nature which many Schoolmen and orthodox Divines will have to be the proper object of worship that is in the one is in the other two 2. Because all the persons have the same power and causality and their work is the same towards us and why should not we look up unto and worship all the three (z) Vid. Forbes instr histor theol lib. 1. cap. 23. ubi variis argumensis ex Alense
aliis collectis hanccertaem conclusionem confirmat Durham in Apocalyp pag. 11 12. alike 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said (a) Nazianz. orat 37. Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 While we adore one we must and ought adore all the three if we exclude any of the persons of the Trinity from the object of worship we deny him to be God And since their names are relative let the naming of the one lead us in to remember the other two and thus the Apostle while he requireth some conditions in those who call on the Father mentioneth the knowledge of the Son and sanctification of the Spirit 1 Pet. 1.17 18 19 22. As if he had warned them in their acts of worship not so to mind the Father as to forget the Son and holy Spirit and accordingly the Saints in the close of their prayers yea and frequently also in the beginning (b) Vid. Voet sel disp 26. Forbes loc cit use expresly to mention all the three persons of the Trinity and though only in the close they did name those glorious persons ascribing glory and praise to the Father Son and holy Ghost yet thereby they declare that while in any part of that worship they did name any one of the persons yet they included the other two at least as to their habitual intention Concl. 5. But though it be fit that thus the meditation of the one should lead us in to contemplat the other two and though we must at no time in any point of worship so fix our heart upon any one as to exclude the other two from that act of worship yet we may upon occasion so look upon one as not (c) Peculiarl distincto mentis conceptu religionis actu tendimus in unam aliquam personam ut codem illo actu tunc directe explicite non tendamus in aliam quia preces gratiarum actiones distincto scorsim diriguntur ad Spir. sanctum aut ad Filium aut ad Patrem quod docet univer salis consensus devotio omnium fidelium Act. 7.60 Apoc. 22.20 2 Cor. 13 14. Voet. ubi supra disp 28. pag. 478. actually to meditate and think upon the other two The limited nature of our thoughts which cannot at one and the same instant of time seriously contemplat and be taken up with many different objects yea or different considerations of one and the same object and the experience of all Saints in their meditations doth show the necessity of this limitation Yet 1. that same divine nature that is in the other two is in this case the object of worship and therefore they being considered essentially and as God they may thus be said to be expresly worshiped no less then the glorious person that was named 2. Then and alwayes there must be in us an equal respect to all the three persons of the blessed Trinity habitually intentionally and as to the inclination and general bent of the heart Concl. 6. In singling out any one person of the blessed Trinity we may look upon and be directed by that appropriation of works and attributes and the different order of subsisting and working and accordingly fix our eyes upon that person to whom the Scripture in a special maner doth ascribe those attributes and dispensations as are most suitable to our condition and the present exigence according to that pattern 2 Cor. 13.14 Concl. 7. Yet we are not so limited by that appropriation or order that is among those holy persons that upon any occasion we may not indifferently name and particularly fix upon any or that in the contemplation of them severally we may not first fix upon any one thus the Son is invocated before the Father in that place now cited 1 Cor. 13.14 and the holy (d) The holy Spirit there is called the seven Spirits communi saith Parae us metalepsi effectorum pro ou aâ— He is called so not form â—â—y â—ut effectively and in reference to the seven Churchs and his spiritual gifts dispensed to each of them and since no created spirits can be the objects of worship from whom grace and peace may be askt as there these seven spirits must be the holy Ghost See Durham on Rev pag. 4.5 Ghost before the Son Rovel 1.4 5. Whereby is clearly held forth to us that notwithstanding there be a priority of order among those glorious persons yet no priority of dignity and perfection And thus as we may first fix upon any one So we may particularly make our address to any one not expresly men ioning the other two Thus Stephen and the penitent Thief do supplicate the Son Act. 7.59 Luk. 23.42 And the Apostle doth particularly wish and ask of the holy Ghost to the Corrinthians his communion whereby they might be united and have fellowship with Christ their Head and among themselves as members of his Body 2 Cor. 13.14 And as the Spirit particularly speaketh to the Church Rev. 2.7 why may not the Church particularly speak and pray unto the Spirit and accordingly Christians from time to time in their prayers meditations and ejaculations have particularly named and fixed upon any one of those glorious persons But here it may be askt whether or not as we may put up several petitions to the several persons of the Trinity So we may put up one and the same petition to several persons Ans Our learned antiquary (e) Forb loc cit cap. 23. sect Dr. Forbess denieth this to be a fit and decent maner of worship but 1. if we may ask several things from them continuedly and without interruption as 2 Cor. 13.14 why may we not as well ask one and the same thing from them severally the hazard of altering dividing and varying the object of worship which is the only inconvenience he objecteth is no less in that case then in this 2. If we may joyntly praise all the persons why may we not joyntly pray to them but I think none will scruple to praise them joyntly naming all the three particularly and it is most usual to close our prayers ascribing praise to the Father Son and holy Ghost for all and every one of our mercies and may we not as warrantably pray for mercy from all those glorious persons as to praise them for it while they give it 3. Since while we pray to God we understand and include all the three persons and must exclude none as hath been shown why may we not particularly name them all 4. Is not grace and peace particularly ask't from (f) By him which is which was and which is to come Diodat Mr. Durham and not a few learned Expositoâ—s will have the Father to be circumscribed and his eternal being all these blessed persons Rev. 1.4 5. according to the interpretation of several judicious Divines Yet here we do not reject Mr. (g) Mr. Durham loc cit pag. 12 15. Durham his caution Viz. Since our imagination