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
since we come not in our own name but in his and ask not for our own worth goodness but for his sake who hath paid our debt and purchased our peace and acceptance through his own blood and who doth concur with us in our supplications why should we fear the Father alwayes heareth him Joh. 11.42 and therefore must also hear us with whom he alwayes joyneth the Father cannot reject us and our prayers unless he also hide his face from the Son of his love which since he will not and cannot do we may rest confident and secure but as the Father hath promised and freely disponed and the Sun purchased all the good things we can ask So 3. the holy Ghost doth enable fit and prepare us both to ask and receive he draweth and helpeth weak ones to ascend to the throne and putteth words in their mouth and teacheth them what to say Rom. 8.26 27. Joh. 14.16 17. And will the Lord reject those prayers that are breathed into us by his Spirit but as the Spirit doth thus help us to pray so to pray in faith as he helpeth our infirmities by enlarging the heart and filling it with spiritual affections so also by working in us a child-like confidence and making us cry not only with the mouth which were no great matter but with the heart having made an impression and sense of it there Abba Father Rom. 8.16 As he leadeth the Saints into all truth and putteth to his seal to the whole Word of God Joh. 16.13 Joh. 14.26 so particularly to the promises concerning the success of their prayers that if they knock it shall be opened if they seek they shall find c. Oh! what a blasphemy were it once to imagine that God could lie and would not perform these promises or that the Spirit of truth would put to his seal to an untruth The Lord pity and pardon our unbelief that having to do with such a compassionat and condescending Lord who hath stoopt so low and come so nigh to us who hath held forth himself to us under the nearest most amiable and engaging relations and who hath taken upon him so many bonds to do us good we notwithstanding will yet doubt of his good will and of his faithfulness in performing his promises Oh! 1. what a dishonour do we offer to our kind Master thus to question his love care and fidelity 2. what a shame to our holy profession 3. what a base return do we make for the many mercies we still receive and 4. what loss and damage do we bring to our selves we expect little and receive little we will not trust God and he will not satisfie our desires Jam. 1.6 7. Are ye now convinced of your folly and guiltiness in thus distrusting the Lord and is it the desire of your soul to have this evil cured O! then 1. ponder frequently and seriously these and such like considerations if this were the matter of your daily meditation if these things did sink down into your hearts and did abide upon your spirits they might prove a notable preservative against your unbelief doubtings and jealousies 2. Let us exercise our selves in the Scriptures especially laying hold on such promises as are most pertinent and sutable to our condition faith must have a word of promise whereon it must rest and the more express and particular that it be our faith will proportionably cleave to it the more firmly O! but what atheisme must there lodge in that heart that dare doubt where it hath this warrand thus saith the Lord 3. Labour to know more of God his love mercy power fidelity c. Ignorance of God his nature and attributes is the mother of jealousie and infidelity but they who know his name will put their trust in him Ps 9.10 With what zeal and success did Moses plead from Gods attributes Numb 14.17 18 19.4 Since sensible demonstrations are so concludent and prevail so much with us who live too much upon sensible objects let us observe and keep a register of the gracious returns from time to time made to the prayers of Gods people and honest servants 1. Our own experiences would be kept on record he who can say with David the Lord hath delivered me out of the paw of the Lyon and of the Bear will be able the more confidently to say with him the Lord will deliver me out of the hand of this Philistine 1 Sam. 17.37 experience begetteth confidence But 2. we should also observe the dispensations of providence towards others the Saints experiences are recorded in Scripture for our instruction comfort and encouragment Rom. 15.4 If God regard the prayer of the destitute this must be written for the generations to come Psa 102.17 18. the success that others have met with will encourage vs to follow the like course 5 Let us be exact and circumspect in our walk if our conscience condemn us we will fear the Judge every blot in our life doth darken and obscure the promise and dazle the eye of faith when the Saints fall their faith doth shake guiltiness is the mother of jealousie when we do ill we become suspicious and are ready to question his love and kindness to us when we prove ungrate and come short of our duty to him O! but if we would believe without staggering let us not halt in our walking let us be conscienciously diligent in every point of duty and (z) 1 Pet 1.14 holy in all manner of conversation if we would plead the promise and ask in (a) Jam. 1.6 faith nothing wavering Hence for trial this will be a good negative mark whereby we may know who cannot pray in faith if we do not walk as children we cannot call God Father nor with confidence expect that he will hear us What son will not be afraid and ashamed to look his father in the face after he hath dishonoured him and how will he blush to mention that relation and to call him Father to whom he hath not paid the debt of love reverence and obedience And if any perfidious and rebellious son should be so impudent as with (b) Herod having given to his son Antipater his Authority as he speaketh his favour his secrets his heart and crown in a will signed with his hand yet that unnatural monster could not stay a little till his fathers death but laboured by all means to prevent nature particularly by sedueing and perswading Pheroras to poyson the King yet having the boldness to offer to kiss his father after he was informed of his conspiracy though the traitor knew not that his conspiracy was discovered met with this terrible repulse Avaunt thou murderer of brethren and father the kiss of a father was not instituted for thee Behold Quintilius thy Judge c. Nich. Caussin holy court part 1. lib 4. pag. 133. Antipater to offer to salute and kiss his father he might expect such a welcom and reward as he met
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
Father through the Son and by the holy (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ghost that this noble way doth not by any natural result flow from that original order that is among those blessed persons but rather from that voluntary and eternal transaction among the persons of the ever glorious Trinity for the recovery of lost man I do not deny that many ancient and modern Divines do speak of this order of working as importing no more but that natural order of procession and subsisting in reference to some operation and work towards the creatures and having been at some pains in perusing the writings of such as seemed more subtile and inquisitive I mean the popish (q) If any will be at the pains to trace the School-men here how will they see them evanish in their empty speculations Their old Master Lombard some hundred years since hath involved them in a labyrinth from which to this day they cannot extricate themselves sometimes they seem to affirm that any person may send another yea and that one and the same person may send himself vid. Thom. 1. part quaest 43. art 8. quaelibet personae Dom. Bannez in his gloss which is more clear then the text mittit se vel aliam But when they would speak more properly and acurately they tell us that permissionem nihil aliud intelligunt nifi aeternam processionem alicujus personae divinae cum habitudine ad effectum temporalem And thus they maintain that the Father is sent of none but the Son to be sent of the Father and the holy Ghost by both It were an easie thing here to fill whole pages with the vain speculations of Lombard Scotus Thomas and others whom I have perused on this subject to whom I went expecting some satisfaction to this dark question from such learned men but I found that it was lost labour to expect any solid knowledge from such luxuriant wits and this is all they say for explaining how the Father is said to work by the Son and holy Spirit they send us to the mission of those persons from the Father and for explaining this they recur to their procession from the Father Schoolmen they sent me away with less satisfaction then I came to them here if any where we would beware of curiosity and rashness and we need not be ashamed to profess our ignorance in this as in many other points of our belief concerning this mystery therefore we shall in all modesty propound some few things for clearing this covenant and voluntary transaction which seemeâ—â— so fully to explain that which was rather darkned then unfolded by School-speculations And 1. it would be observed that great (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Basil apud Forbes pag. 49. Basil long since spake of an economick mission of the Spirit which can hardly be conceived but in order to this voluntary transaction 2. It s granted on all hands that the Father from eternity did enter in covenant with the Son concerning the redemption of man and why might not the holy Ghost be included in that covenant in reference to his work for the sanctification and salvation of sinners nay he cannot be altogether excluded unless we make him essentially to differ from the other two now those arguments that may be brought against this transaction in reference to the holy Ghost will as forcibly militate against that covenant and transaction between the Father and the Son 3. That designation of the Sons maner of working doth manifestly relate to his mediatory office and should we not also conceive the holy Spirit to be there designed as the comforter and in relation to that peculiar work which he undertook in that eternal covenant Now that the Son is there designed not as the second person of the God-head but as the Mediator and not as the efficient but as the meritorious cause the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the very phrase it self compared with the like phrase Eph 2.18 may evince This is it that the Scriptures do so often inculcat and this is so necessary to be known and to be alwaies improven by us when we draw nigh to God but as to their mysterious different natural maner of working though the thing it self and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be asserted yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the maner and way I know no where expressed as being above us and not very necessary for us to know but all that the Scripture saith concerning the different maner of working of these glorious persons may be applied to that gracious economy which the Lord would have us with admiration to consider and for our comfort improve in all our addresses to him 4. If their natural order of working be thus expressed then the Father and the Son may be thought to be remote causes and only the holy Ghost to work (Å¿) Unlesse the particles through and by be expounded by with as we did in propounding 9. Concl. which would make little for the purpose of these Authors immediatly 5. The difference as to this which is between the works of nature and grace doth very convincingly show that this different way of administration through the Son and by the Spirit doth not relate to that natural order of working but to this gracious economy otherwise the works of nature as well as the gracious habits and actions of the Saints might be ascribed to the Spirit as his work and might be said to be dispensed through Christ and for his sake That which here seemeth only to have difficulty is what is the fruit and special benefit of this economy as to the holy Ghost and what is it that thereby is superadded to that natural order of working which agreeth to him as the third person of the blessed Trinity Ans We may not think to satisfie all the cavils that carnall reason can suggest we should suppress and not give way to our curiosity nor labour to be wise beyond what is written and to that question we say no more but these two things 1. albeit that economy be voluntary and of free choice for who can give a reason that might have moved the Father to elect the Son to redeem and the holy Ghost to sanctifie any of the sons of Adam yet in that economy there is a respect had and proportion kept with that natural order that is among these glorious persons and here as in all Gods wayes there is a decency and fitness there is a congruity though no (t) Nulla ratio obligans vel determinans reason or motive which could oblige and determine the Lord for the Father having his being of none is sent by none and works from none the Son being begotten of the the Father is sent of the Father and acts as having in a special maner received commission from him and directs his actions and sufferings for the redemption of man unto the Father as a price and satisfaction
in dispensing of mercies to us and that eternal covenant and transaction whereby in time all good is conveyed to us and which we should eye and make use of in our addresses to God And thus we may hearken to the voice of the Father as from all eternity saying How do my bowels yern towards the sons of men I am willing to pardon all their iniquities and receive them graciously (a) Joh. 3.16 Behold I so love the world as to give my only begotten Son that whosoever believeth in him should not perish but have everlasting life I pity poor foolish self-destroying sinners and I will (b) Hos 14.4 heal their back-slidings (c) Is 53.5 with the blood of my dear Son and will love them freely (d) Is 63.7 according to the multitude of my loving kindnesses And we may behold the Son himself concurring and consenting to that blessed motion and saying O! let the ungrate rebel have a pardon though it should be subscribed with my blood let bankrupt sinners have a discharge and all their debts be laid on me I am willing to lay down my life that they may live Lo I (e) Ps 40.7 8. 1 Joh. 4.10 come to be the propitiation for their sins I delight to do thy will O Father and to (f) Tit. 2.14 give my self for them to redeem them from all iniquity and to purifie by my blood a peculiar people zealous of good works And we may hear the holy Spirit saying Behold I am willing and ready to tender to them the gracious offer of peace and reconciliation to perswade and allure them to embrace that offer and to convince and (g) Cant. 1.4 draw them after thee to (h) Jer. 31.33 write thy Law in their hearts to (i) Joh. 14.26 comfort and strengthen them and (k) Rom. 8.26 help their infirmities to defend and keep them from all evil and to fit prepare and (l) Joh. 14.16 preserve them unto eternal life But it would be remembred that though virtually and as to our apprehensions these several steps may be distinguished in that gracious transaction yet properly there cannot be such a stipulation such conditions offers consenting and as it were consultation where there is but one nature will and understanding but that there was such a Covenant having eminently these things in it cannot be denied by any who acknowledge our salvation to be carried on according to an eternal Covenant between the Father and the Son and when we shall understand that conference and as it were consultation concerning the creation of man Gen. 1.26 we shall be more able to comprehend this transaction concerning the salvation of man but now let none from thence imagine the love of the Father to be really different from the love of the Son and holy Ghost and that they did not contrive and had no hand in predestinating us to life but as consenters and approvers of the Fathers free purpose of love For albeit predestination be ascribed to the Father by some sort of appropriation as being according to that mysterious order in the Trinity the first person yet we must not think that there is such a priority or distinction of persons as doth import a distinction of nature or a real difference among the essential attributes as they are in these glorious persons and so conceive that there is another will power and understanding in the Father then in the Son and holy Spirit and accordingly different acts flowing from these different principles O! let us not rob these blessed persons of the honour of being (m) Phil. 2.6 equal with the Father and having the same nature and divine properties because they of their meer good pleasure have stoopt so low to exalt us and do us good and because voluntarily and of their free accord they have undertaken an economy and dispensing of offices for us to make us happy and have received as it were a commission the Son to redeem us and lay down his life for us and the holy Spirit to sanctifie and prepare us for the heavenly inheritance and have thus undergone a sort of (n) Inaequalitat officiorum non tollit aequalitatem naturae aut personarum inferiority dependance and subordination in being sent to execute these offices which they undertook in mercy and love to us O! who is able to (o) Eph. 3.18 19. comprehend what is the breadth and length and depth and height of this love of the Son and holy Spirit which passeth knowledge O! let us praise and magnifie God the Son and God the holy Ghost for undertaking an economy and as it were ministry for us now unto the ever glorious and blessed Spirit of grace and unto him that (p) Rev. 1.5.6 1 Pet. 2.5 loved us and washed us in his own blood and hath made us Kings and a royal Priest-hood be glory and dominion for ever and ever Amen And O! let us thankfully and diligently improve this noble and and admirable way of conveyance of all good to us and let us in all our adresses to God desire and wait for every mercy from the Father through the Son and by the holy Spirit looking upon Christ as the inexhaustible treasure and (q) Col. 1.19 store-house of all blessings and depending on the Spirit as the great dispenser giver and disposer of all that fulness and riches that is in Christ from the (r) 2 Cor. 1.3 Father of mercies and God of all comfort of (Å¿) 1 Cor. 8.6 whom are all things as the fountain and first person of the Trinity who laid the foundation of our redemption and who is the Father of our blessed Lord and Saviour We cannot perform any duty acceptably we cannot praise God nor pray to him unless we come in the name of Christ as our Mediator and Advocat and wait for the help of the Spirit and depend on him as our shield strength leader and guide and yet we must look over that economy and dispensation and close with the Father Son and holy Spirit as that one God to whom in every part of worship we should come as to the chief and ultimat object to which primarily it is directed and in which it doth rest Here we will stand we can go no further and praise be to his name who hath brought us this length albeit our light be darkness in respect of the light of glory yet the light of the ancient Church was but like the morning star before the Sun (t) Mal. 4.2 which now shineth before our eyes And O! when will that day come when we shall behold so much in this mystery as shall ravish our hearts and fill our mouths with songs of joy admiration and pâ—aise to all eternity when we shall not see through a glass darkly but face to face when we shall not know in part but as we are known when we shall be like him and see him as he is 1 Cor.
called Alcibiades 2. or of a vow were translated in ou and other languages to the shame of many dead and formal Christians that they might go to school and learn from a Pagan much sincerity zeal and devotion But thus we see that both Scripture and natural reason teach us that heart-devotion is the best and the pouring out of the soul to God in prayer is more acceptable than any outward oblation why then shouldst thou say (a) Micah 6.6.8 wherewith shall I come before the Lord hath he not shewed thee O man what is good and what doth the Lord require of thee but to walk humbly with thy God (b) Phil. 4.6 and in every thing by prayer and supplication with thanksgiving to make your requests known unto him 2. All the persons of the blessed Trinity do call and invite us 1. the Father openeth his bowels to receive and imbrace us he holdeth forth the golden Scepter and saith come and fear not ye may have access and acceptance look not upon me as a sin-revenging God and as a consuming fire unless ye stand at a distance and will keep up the old controversie and enmity As I live saith the (c) Ezek. 33.11 Lord I delight not in your death but rather that ye turn and live that ye would lay down your weapons and submit that ye would accept the Kings pardon freely offered to you that in stead of fighting against me ye would (d) Hos 12.4 Jacob-like with tears and supplications wrestle with me till ye prevailed and got the blessing (e) Ezek. 33.11 turn ye turn ye from your evil wayes for why will ye die O self-destroying sinners And as for all true Israelites who have made their peace with God what should discourage them know ye not that the Father himself loveth you and will refuse you nothing Joh. 16.27.23 3. The Son by his blood hath purchased to us this liberty and priviledge he laid down his life that we who by nature were as far off as devils might be brought near and that our prayers and persons should be accepted Eph. 2.13.18 Eph. 3.12 Rom. 5.2 Joh. 14.6 c. We may then hearken to his voice crying and expostulating with us Ah! will ye so far undervalue my love will ye suffer my blood to be shed in vain shall I purchase such a priviledge for you at so dear a rate and will ye not improve it O come to the Father come I am the (f) Joh. 14 6. way and shall be your guide ye shall not mistake I am the (g) Joh. 10.7.9 door ye shall not need to wait and knock long ye shall get entrance access and acceptance 4. The holy Ghost offereth his help he stretcheth forth his hand to draw us and saith let nothing fear or discourage you Ah! but saith the trembling sinner I am foolish and ignorant I am not for the Court I know not what to say to the King he would but mock me nay but saith the Spirit come and I will be your mouth I will teach you what to say and make you ask according to his will Rom. 8.27 O! but will the sinner yet say I am weak and cannot ascend so high I am lazy and am not for so high an imployment I am drowsie and when at work in the Kings presence am ready to fall asleep Yet saith the Spirit fear not only be willing and obedient and I will help all thine infirmities let all thy weakness and wants be upon me I will quicken and strengthen thee thou shalt not want tears and groanings which cannot be uttered and that is the eloquence which the Lord requires and which alwayes prevaileth with him Rom. 8.26 Ps 51.12 Nay how often hath the holy Spirit knock'd and called while we were fast asleep and took litle notice of his motions Ah! how often have we thus resisted him and when we run he must prevent us and set us a work he must draw on the conference and say though we discern not his voice seek ye my face before we say thy face Lord we will seek Ps 27.8 Lastly the Lords attributes do call and invite thee to draw nigh to him 1. his justice and terrors his anger and displeasurre cry unto thee O secure sinner what dost thou mean art thou stronger then the Almighty wilt thou be able to bear his wrath why dost thou not then come in and humble thy self before him why dost thou not present thy supplications unto him least I tear you in pieces and there be none to deliver Ps 50.22 23. Ps 2.12 2. His mercy and tender bowels cry Behold me behold me I am ready to embrace thee the fountain stands open and thou may'st draw water it will cost thee but a word oh call and cry mightily and thou shalt tast its sweetness O lay hold on me and make peace and thou shalt make peace Isa 27.5 3. His patience and forbearance do call to thee Oh! despise not thine own mercies any longer dost thou not know that thy day is drawing to a close that night is coming on when thou wilt not be able to work knowest thou not that the riches of Gods goodness and long-suffering should lead thee to repentance Rom. 2.4 O remember that abused patience will ere long give place to sin-revenging justice and thou canst not promise to thy self one dayes respite this night O fool thy soul may be required of thee Luk. 12.20 4. His omniscience and omni-presence may be motive enough to set thee a work now thy scruples and doubts are removed thou needst not say where shall I find the Lord and will he hear when I call for he filleth heaven and earth he is every where and from his presence thou canst not flye Jer. 23.24 Ps 139.7 8. c. and all things are naked before him he knows our very thoughts a far off before they arise in the heart and are known to our selves Heb. 4.13 Ps 139.2 c. 5. His eternity should make thee as it did many Pagans who had not the light of the Scriptures which thou mayst daily read mind another life ah dost thou not know that as the Lord liveth for ever So he hath prepared for his honest supplicants (h) 1 Pet. 1.4 an undefiled and incorruptible inheritance that fadeth not away if it be not worth the asking its worth nothing Ah! what (i) Repetebat Plato scil quotidie sola aeterna esse vera temperalia vero verisimlia quae sensus appetit aut times nihil aliud esse quam somnia itaque haec omnia penitus esse contemnenda ut mala vitentur quibus iplenus est mundus ad aeterâ—a confugiendum Marsil Fiâ— in vita Platonis 33. fools are we who labour and toil and spend our time and strength for perishing trifles or as Plato called them dreams and will not so much as once seriously and diligently seek the kingdom of God and the eternal crown of
Saviour But that desire to have the cup of his sufferings to passe from him had been thus contrary to c. 5. Christ did most earnestly thirst after this cup. With (n) It s an Hebrew manner of Speech expressing his carnest and longing desire to fulfill the will of his Father c. English Divines on the place Nam qui vult antecedens vult etiam consequens desire he desired it Luke 22.15 He was as it were straitned and pained till he drank it such a longing desire had he after it Luke 12.50 And how resolutely doth he encounter and meet it Mat. 26.46 Iohn 18.4 And would he then pray contrary to the desire of his own heart and thus act contrary to what he prayed for 6. Whatever men who know not the mind of God nor what is good and expedient hic nunc may do or pray in reference to their sufferings yet to say that our blessed Lord who knew that he must (o) Luke 24.26 suffer and then enter into his glory would pray against his suffering is not very probable 7. Will any wise man ask a thing upon a condition that he knoweth to be impossible and is it not all one as to ask a thing that is in it self impossible It were no lesse ridiculous to desire that we might flee if we had wings then to desire wings whereby we may flee And if any man to shew his affection to such a thing did make use of such words as might import a present desire yet there is none but would allow to him so much candor as to interpret his words as expressing what he would do viz. if the condition were placed or possible at least and would not think him to be so foolish as to ask upon a condition he knows to be impossible Yea 8. Supposing that both these (p) Non fuisse in Christo contrarietatem voluntatum conatur Thom. ostendere 3. part quaest 18. art 6. sed ratio quam adfert frivolaest juxtaeam enim sequitur non esse contrarietatem voluntatum in nobis rectius Dionys Carthus hune nodum solvit in 3. sent dist 17. quaest 1. quem vide desires were expressed by way of prayer and petition yet it may appear from what we are to say part 4. concerning the sense of conditional petitions that Christ did truly and properly desire that he might drink that cup and that he did not either desire or pray that that cup might passe from him and thus we may conceive the meaning of the words to be this O Father if it were possible if it might stand with thy glory and the salvation of man for he is not speaking in reference to Gods power or of the possibility of the thing simply considered I wouldà desire to be freed from this cup which innocent nature according to it 's innate propension and sinless appetite after self-being and preservation so much abhorreth and must needs abominat But yet since I know that it is not thus possible but that thy glory in the salvation of man doth call for my suffering this is it that I do desire and do pray for that thy will may be done and that I may drink this bitter cup And can we imagine that the thoughts and desires of Christs heart were not the same then which they were a little after Ioh. 18.11 O! How pathetically there doth he reject such a desire For saith he the cup which my Father hath given me shall I not drink it And how doth he abominat such a desire flowing from Peter and how smartly doth he take him up Get thee behind me Sathan Mat. 16.22 23. And can we think that Christ would harbour such a (n) Musculus in Joh. 12.27 Petitionem carnis Dominus ipse confestim corrigit servato me exbâc horâ est vox carnis non spiritus Calvin in loc dicit Christum votum illud subitò sibielapsum statimcorrigere castigare Nolo cum Bellarm haec verba nimium exagitare modus tamen loquendi mihi non placet quamvis Paraeus pharmacum adhibeat distinguendo inter correctionem Logitam Ethicam Rhetoricam vid. Par. in Mat. 26. Udalricum apud Dion Carthus loc cit ubi etiam de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi desire in himself and offer it up in prayer which in Peter he calleth Sathans motion But you will say doth not Christ in his prayer propound this desire Ans Every thing spoken in Prayer is not askt neither doth it belong to the matter and object of petition but may be brought by way of narration meditation motive c. 9. What if it were said that the first words of this prayer as that of the afflicted Ps 102. from v 3. to 12. do rather contain a complaint then a petition as if he had said O Father how doth nature abhor this cup and if I would give way to it's complaint and did not reflect on the glorious ends of my suffering I could not but desire that this cup might pass from me but I will not entertain such a motion for I heartily acquiesce in thy will and holy appointment and this is it that I do indeed desire and pray for that thy will may be done 10. But we have too long digressed in speaking to the matter of this prayer by way of enquiry for we purpose not we need not now peremptorily determine let us only add some two or three words 1. Some may perhaps think that Christ looking upon his sufferings in themselves and abstractively without reference to the end he could not but (o) Desiderium voluntaetis naturalis non deliberativae dici poterit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. hanc dist apud Tho. 3. part quast 181. art 3. abhor them and why might he not give way to such an apprehension that rhe bitterness thereof might be a part of his suffering and thus put up a conditional prayer against them not that absolutely all things being considered or relatively as they were a mean to such a glorious end he did not desire them but meerly to shew the reality and greatness of his sufferings in themselves and to leave an (p) Ratio quae petitionem proposuit nolebat ut boc impleretur sed ad instructionem nostram volebat demonstrare nobis suam voluntatem naturalem motum sensualitatis quem sicut hom o habebat Thom. 3. part quaest 21. art 4. ad 1. example to us how we should carry under our tryals viz. that though we may be sensible of them and may complain of them yet with submission and a perfect resignation of our selves to Gods will and disposing especially since it is certain that Christ did many things for to be our copy and example Thus he did (q) Not only to be au evidence that he was sent of God and did that miracle in his strength but also to teach the Apostlesto praise God when he
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
prevaile in him we have accesse with confidence and may come boldly to the Throne of grace that we may obtain mercy and find grace to help in time of need Eph. 3.12 Heb. 4.14.16 And there be these three most powerfull grounds of this prevalency whereupon our confidence should be built when we approach in his name 1. The Fathers love and tender bowels towards his only (l) Ioh. 3.16 begotten son Mat. 3.17 Iohn 3.35 and. 5.20 Col. 1.13 Heb. 3.6 the (m) So let enim etiam apud nos multum valere amiâ—orum dilectio quod propter ipsos etiam absentes mortuos rogamur prompte facimus To let in Joan. 16.23 name of a dear freind though absent or dead will be very prevalent with us for obtaining a favour and shall not the name of Christ who ever liveth with the Father and who hath the same nature and will with the Father being interposed obtain a grant to our desires Was the remembrance of Abraham Isaac and Iacob who were Gods (n) 2 Chr. 20.7 Isa 41.8 friends pleaded as a motive for the Lord to show mercy to their posterity Exod. 32.13 Deut. 9 27. c. And shall the Lord reject us when we come to him in the name of his dearly beloved Son 2. His blood and sufferings that price he hath laid down for all our mercies though we can only plead mercy and grace yet our cautioner hath satisfied divine justice he hath purchased us and all our mercies at a dear rate Act. 20.28 Eph. 1.5 and 2.13 Col. 1.20 1 Cor. 3.2 22 23. c. 3. His intercession and appearing in the heavens pleading our cause with the Father there and sâ—câ—â—â—ing the cry of his blood wh ch was shed on earth and obtaining to us what he purchased by it See Chap. 5. And thus though we should pray in the holy Ghost Jud. 20. yet not in the name of the holy Ghost the Spirit must help us to pray but he is not our Mediator for whose sake our prayers are accepted I have (o) Jenkin on Jude 20. read of Arrius that one of his haeresies was that he attributed the office of mediator to the holy Ghost but why should we stay to confute that dream and to show that as there is but are God so there is but one Mediator between God and men the man Christ Jesus who gave himself a ransom to red 〈◊〉 lâ—st men 1 Tim. 2.5 6. For clearing of this point we will show 1. what it is to ask in Christs name 2. why we must as in his name 3. whether the Jâ—wish Church did believe in him and pray in his name 4. we will close with a word of application For the first To pray in Christs name is not a work of the (p) Non enim senum literarum ac syllabarum sed quod sonus ipse signâ—ficat quod eo sono recte ac veraciter intellegitur hoc accipiendus est dicere cum dicit in nomine meo Aug. tract 102. in Joan. lips or to say Lord hear us for Christs sake we dishonour Christ and we mock the Father when thus we take his name in vain and mention it in our prayers without reverence and dependance on him for an answer You will say what then doth this phrase import Ans If we perpend it as in the Scriptures attributed either to the Father or Son we will find that it doth signifie as to our purpose for it hath several other significations 1. his (q) Non petimus in nomine magistri quod petimus praeter regulam ipsius mugisterii Aug. tract 73. in Joan. command and appointment as Exod. 5.23 Deut. 18.20 Mat. 18.20 Secondly his help and assistance or our dependance upon his strength and power as Ps 44.5.1 Sam. 17.45 Luk. 10.17 Thirdly his glory as the end of our actions and the dispensations of providence towards us Col. 3. 17. Mat. 18.20 Ps 31.3 Fourthly as it is particularly attributed to Christ especially and most usually it importeth our dependence on him as our Mediator and advocate and our confidence in his merit and intercession as Joh. 14.13 14 and 16.23 c. And in this last sense especially we are said to pray in Christs name For though 1. we must have his warrant and approbation and look to his will and command and 2. though we must expect strength and assistance from him and 3. though we must aim at his glory in all our desires yet while it is required that we should pray in his name these things are as it were presupposed and directly principally and properly is only held forth our dependence on him as our Redeemer Reconciler Mediator and Advocate with the Father in whom alone and through whose merit intercession and satisfaction we expect access acceptance and audience of our prayers Two ancient Doctors viz. the judicious (r) Evigila igitur homo sidelis vigilanter audi quod illic positum est in nomine meo qui promisit ergo tam magnum beneficium qui vocatur utique Christus Jesus Christus significatregem Jesus salvatorem non itaque nos salvos faciâ—t quicunque rex sed rex salvator as per hoc quodcunque petimus adversus utilitatem salutis non petimns in nomine salvatoris tamen ipâ—e salvator est non solum quando facit quoa petimus verum etiam quando non facit qnoniam quod videt peti contra salutem non faciendo potius se exhibet salvatorem novit enim medicus quid pro sua quid contra suam sanitatem poscat aegrolus ideo contraria poscentis non facit voluntatem ut faciat sanitatem si autem qui in cum credit aliquid per ignorantiam contra suam salutem petit non in nomine salvatoris petit quia salvator ei non erit si quod ejus salutem impedit fecerit unde tunc expedit potius ut non faciendo propier quod invocatur faciat quod vocatur ut sic intelligamus non pâ—tere nos in nomine magistri quod peâ—imus praeter regulam ipsius magisterit Aug. tract 73. in Joan. vide etiam tract 81. 102. Augustine and (Å¿) Nomen filii Jesus est Jesus autem salvator vel salutaris dicitur ille ergo in nomine salvatoris petit qui illud petit quod ad veram salutem pertinet nam si id quod non expedit petitur non in nomine Jesu petitur pater unde eisdem apostolis adhuc in firmantibus dominus dicit usque modo non petistis quicquam in nomine meo ae si aperte dicevetur non petiistis in nomine salvatoris qui nescitis quaerere aeternam salutem Hinc est quod Vaulus non exauditur quia si liberaretur a tentatione ei non prodesset ad salutem c. Greg. mag hom 27. in evang vide etiam Theophylact. in Joan. 16.24 As for Augustine his reason viz. that all other things in
filled with shame and confusion they may notwithstanding assert his relation But you will say ah I should I utter a lie before God would he not account it a mockery to call him father while he is not our father Ans I grant there is too much presumption in the world and too many are ready to make bold with God and to call him father against whom he is coming in wrath to (b) Hos 3.5 tear them in pieces (a) Ps 50 22. But yet if 1. thou hast the love of a son thou mayest come to him at a Father if thou hast child-like affections thou mayest have a child-like confidence See Part. 2. 2. If thou hast godly fear and reverence and high and admiring thoughts of his majesty and art striving to give to him the honour due to his name if thou canst answer that question Mat. 1.6 If I be a father where is mine honour Thou needst not fear that ever he will question thy claim to him as a Father if thou (c) As having hope ver 3. abiding in him ver 6. being born of God ver 9. being the children of God ver 10. having passed from death to sâ—e ver 14. c. fear him and his goodness and art loath to offend him though there were not a rod to correct thee though thou should'st meet with rods and afflictions yet thou mightest know them to be but the corrections of a Father and not the stroke of avenging justice But we will not multiply particulars let us only hold out from 1 Joh. 3. two or three words more This point concerning our adoption is there laid down in the entry ver 1. and therefore though the words be d altered yet the case is the same that is brought to the trial to the close of the Chapter 3. Then such as hope that God is their Father must purifie themselves as he is pure v. 3. they must wash and make them clean and walk as becometh the children of such a family they must no more be like the swine of the world wallowing in the mire of sin he that is born of God must sin no more ver 9. for he that alloweth himself and continueth in the practice of any one known sin is not of God but of the devil ver 8. 4. If we be the children of God we must obey his commandments and do those things which are pleasing in his fight ver 22. we must deny our selves and renounce our own will and affections and take on Christs yoke which if we be his will not be wearisom but our relation and love to our Master will make his work sweet and easie Mat. 11.30 5. Such as love the Father will love his children for his sake such as are brethren must have some sort of sympathy with and mutual love to one another ver 14. If all thy delight with him Psa 16.3 be in the Saints and if thou judge them the excellent of the earth if thou delight in their society and rejoyce at their prosperity ye must be of one stock and kindred and belong to one and the same family and hence must follow that separation as to any arbitrary and voluntary commerce with those wicked ones to whom we are not bound by any natural or moral tye required in them to whom God promiseth to be a Father 2 Cor. 6.17 It will be no pleasure to the genuine son to stay in the company where his Father is reproached and dishonoured and O! when occasionally he is easten into the society of such wretches with what zeal and holy indignation will his heart burn (d) 2 Pet. 2.7 8. their vile and profane words and wayes must (e) Ps â— 6 vex his righteous soul Is it thus with thee O dejected Saint dost thou follow after God and still long and hunger for more of him and that he would lift f up the light of his countenance upon thee and though thou still walk in darkness and cannot see his face yet hearknest thou to his voice and followest after righteousness thou needest not fear to call him thy God and thy Father thou art allowed to claim an interest in him and to stay upon him as thy God Isa 50.10 Such hungring souls are blessed Mat. 5.6 and is there any blessedness without an interest in him who is the fountain of all blessedness yea though he seem to frown to forsake thee yet the union relation stands firm and sure My God my God why hast thou forsaken me said David Ps 22.1 and one who was greater then David Mat. 27.46 Zion said my Lord hath forgotten me And thus a beleever at his lowest may maintain his claim to God as the state of darkness gloominess and desertion doth noth not nullifie our relation So neither needs it hinder us to assert and plead it neither did the Lord at any time challenge nor was he grieved with a doubting beleever for staying on him and calling him Father but rather is grieved at their jealousie and standing at such a distance from him who hath stoopt so low to them only to the wicked God saith what hast thou to do to take my covenant in thy mouth and to plead any covenant-relation and to call me thy God or thy Father Ye who hate instruction and cast his words behind you ye may fear his severity and justice and look upon him as a Judge coming against you to tear you in pieces Psal 50.16 17 22. But you will yet say whatever truth may be in the thing it self yet I cannot in truth call him Father who know not and am not assured of my adoption Ans Thy knowledge is so far from being a ground of this thy covenant-relation to God that it is not so much as one of its bonds and ligatures now albeit the Spirit of Christ who is the author be also the keeper and preserver of our spiritual life and of all its priviledges and of our interest in God as not the least yet the same Spirit hath given us an arm whereby we receive and lay hold on him and every finger and joynt of that arm I mean our several graces are so many cords and bonds whereby we stay and lay hold on God as our God and portion and if thou see but any one of these bonds fastned on him what needst thou fear and complain as if there were no union interest or closing with him say then he is not thine by certain knowledge and perswasion I answer he cannot thus be said to be thine for though thou mayest know thy relation to him and O if thou didst know how sweet comfortable strengthning and encouraging must that evidence be yet he cannot be said to be thy Father by thy knowing that he is thy Father for the object must have a being and be presupposed to such a reflect act he must be thy Father (f) Si non tempore saltem naturâ— imoâ—â—eâ— per â—em pore si non