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
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
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
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.
work and engagement herein Page 515 Some directions Page 518 Marks of the prayer of faith as first negatively if we walk not as children we cannot call God Father Page 519 Secondly positively 1. enlargement in prayer 2. frequency 3. calmness and composure of spirit after prayer 4. watching for an answer 5. thankfulness though the particular be not given 6. some intimation of love made to the heart Page 521 We have reason to be humbled for our unbelief Page 529 What faith did Adam in the state of innocency act in prayer and whether he then knew the mystery of incarnation Page 530 If we suppose the Saints in glory to pray whether may they be said to pray in faith Page 531 Whether the unbelief of the promises or of the threatnings be the greater sin Page 533 CHAP. III. Some consequent conditions of prayer first after prayer we must wait and look up to God for an answer Page 535 Secondly we must watch and look in to our selves Page 539 Thirdly we must renew our requests and continue instant at the throne of grace adding prayer to prayer Page 541 Fourthly we must use the means for obtaining what we ask from God our prayers ought not be pretended as a cloak for idleness ibid. Fifthly when the Lord answers our prayers we must return the sacrifice of praise Page 544 What our praise and thanksgiving importeth Page 545 Whether all these qualifications which should go before accompany and follow our prayers be essentially necessary to its acceptance and audience and what be more what less necessary Page 547 Some grounds of encouragement to weak Saints with the concurring testimony of some practical Divines Page 549 PART III. Some practical cases What cases belong to this place Page 552 CHAP. I. How we should in prayer conceive of God and of the persons of the glorious Trinity Page 553 Sect. I. How we should conceive of God when we draw nigh to him Page 553 Humility and reverence necessary here ibid. Concl. 1. Beware of mental idols for representing Gods infinit nature Page 555 Concl. 2. It s no small part of our knowledge to know what God is not ibid. Concl. 3. Yet he calls us to behold his positive perfections Page 556 Concl. 4. In prayer we may select and make choice of such divine attributes and perfections as are most sutable to our condition Page 557 Concl. 5. We may not draw nigh to God but in Christs name Page 558 Concl. 6. But in Christ we may draw nigh with confidence as children to a father able and ready to hear and answer Page 559 It s not presumption but a duty to call God Father ibid. What if we be not assured of our adoption Page 560 Is it not a mocking of God to call him Father when he is not and while we are not in the state of adoption Page 562 Some evidences of adoption ibid. Though we be children yet if we know not our state whether may we in truth and without a a lye call God Father Page 564 Five bonds whereby a child of light walking in darkness may lay hold upon God as a Father ibid. Sect. II. After what maner and order should we direct our prayers to the persons of the glorious Trinity Page 566 The Trinity a great mystery yet clearly revealed as to the thing it self though not as to the maner Page 567 Concl. 1. There is a natural order among the persons of the Trinity Page 568 Concl. 2. There are not three first causes and principal agents but one Page 569 Concl. 3. There is an appropriation of works and attributes but not exclusive ibid. Only in the work of redemption there be something peculiar to the Son Page 571 Concl. 4. We must not so direct our prayers to any one person as to exclude the other two Page 572 Concl. 5. Yet we may so direct our prayers to one as not actually to meditate on the other two Page 573 Concl. 6. In singling out any one of those glorious persons we may reflect upon and improve the appropriation of works and attributes ibid. Concl. 7. Yet we are not so limited thereto as that upon occasion fix upon any one ibid. Whether as we may put up several petitions to several persons So also one and the same petition to several persons Page 574 Concl. 8. Yet usually Christians address themselves to the Father Page 575 Concl. 9. That noble way of conveighing all good to the Sants from the Father through the Son and by the holy Ghost doth not by any natural result flow from that original order that is among those glorious persons Page 577 A voluntary covenant the ground of this dispensation Page 578 The School-distinction of mission not full it wants the most usefull member Page 581 Concl. 10. We are not so oblieged to conceive of God under these personal relations that we may not worship him absolutely as the alone Jehovah ibid. A word of warning caution and exhortation Page 582 CHAP. II. Of the with-drawing of the Spirit deadness wandering thoughts c. Page 586 Sect. I. Of the with-drawing of the Spirit Page 587 How far the Spirit may withdraw from the Saints ibid. Whether the Spirit alwayes worketh as to the conservation of grace so also to it's operations increase and growth Page 588 There may be a total suspension of gracious influences as to prayer and other particular performances Page 589 This suspension may fall under a two-fold consideration 1. as our tryal 2. as our correction and punishment Page 589 The Lord doth not alwayes with-draw for sin but sometimes for c. Page 590 And thus the suspension of grace is either 1. medicinal or 2. monitory or 3. probatory or 4. castigatory Page 591 Yet it is alwayes our duty to examine our hearts and wayes lest c. Page 592 We would distinguish between the comforting and the quickening or assisting presence of the Spirit Page 593 The Spirit may be provoked to depart either more directly and immediatly or more mediatly and indirectly ibid. How the Scriptures express the more direct affronts and indignities offered to the Spirit Page 594 The Spirit may be said to be quenched either positively or negatively by commission or omission ibid. Negatively 1. by not yielding to his motions 2. by not welcoming him nor prising his presence 3. by a decay of love respect reverence c. Page 594 Positively 1. when we prostitute his gifts to our carnal ends 2. when we undervalue and entertain base low thoughts of them 3. when we contemne his Authority and obey Sathan and welcom his temptations notwithstanding the contrary motions and warnings of the Spirit 4. so much of illumination and light so much of conviction and conscience as is choaked so far the Spirit is dishonoured and provoked Page 566 How the Spirit is provoked by every reigning sin Page 597 A word of exhortation Page 598 The Saints danger when the Spirit with-draweth Page 599 How we may
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
will be his Advocat but if he sin he who came to (e) 1 Joh. 3.8 destroy the works of the devil will not own such a one who doth the devils work But yet for thy comfort O mourning sinner it s written If any man sin c. It s true it is written that thou shouldest not sin these things write I unto you that you sin not saith the Apostle by way of preface and to ward off a mistake that we should not sin is the end and designe of all our rods and mercies of all the Scriptures and of Gods works towards us of Christs death intercession c. But yet if any man sin out of ignorance frailty c. Christ pitieth them he will not desert their cause he will not justifie them in that nor plead for a liberty for them to sin but he will plead for a pardon and that they may be preserved from sin there after Ah then beware thou abuse not this mercy and rare priviledge say not we will sin that Christ may pity us and plead for us it s a sure signe of a gracelesse soul to say let us add sin to sin that grace may abound how doth the Apostle abominat such a vile inference Rom. 6.1 Though the Lord to magnifie the riches of his free grace may make grace abound where sin hath abounded Rom. 5.20 yet if thou wilt cause sin abound because grace hath abounded it is an evidence that grace hath not and if thou continue in that desperat resolution never shall abound to thee and though Christ will plead for sinners yet if thou dare sin that he may plead for thee thou hast reason to fear that thou art none of those for whom he doth or will plead But you will say if Christs intercession be such a sure and exquisite ground of consolation and confidence the people of the Jews must then have been in a sad condition they being destitute thereof Ans There be two extreams which wee should here shun the one making it begin too early the other making it too necessary and laying too much weight upon it As to the 1. Some imagine that Christ before his incarnation did interceed and thus as God for then he was not man he must appear and pray for his people We will not repeat what hath been already said against that opinion only now let us briefly view the arguments already brought or which we conceive may be made use of for that strange as it appeareth to us assertion 1. It may be objected that we have the Mediators reverend interposing represented to us in that parable of vine-dressers interceeding with the master Luk. 13. beside what is holden forth by the typicall services pointing out Christs intercession Ans We need not now run to that acknowledged rule (d) Theologia symbolica non est argumentativa Symbolick Theology is not argumentative We must not extend a parable beyond it's scope and it is certain the (e) See Diodati English Divines Dr. Hammond c. intent of this parable was nothing else but to hold out the Lords long-suffering and patience towards that people and the inevitable ruine of all those who notwithstanding would continue in their unbelief and disobedience And as for the vine-dresser who interceeds that the fig-tree might be spared (f) Quisque suae vineae cultor Theoph. in loc Theophylact thinketh that every man is the dresser of his own vine (g) Cajet in loc Cajetan will have Michael the Arch-angel who saith he was set over the Jews to be their Guardian to be this vine-dresser Others as (h) Cultor vinea suus cujusque Angelus custos Theoph. ibid. Theophylact in his second conjecture will have every mans proper tutelar Angel to be this vine-dresser and intercessor the English Divines do think the faithfull Ministers to be their vine-dressers for they like (i) 1 Cor. 3.6 Exod. 32.31 1 Sam. 12.23 Amos 7.2 5. Paul and Apollo do plant and water the vine-yard and lâ—ke Moses Samuel and Amos do interceed for the people committed to their charge And Christ as Cajetan thinketh is rather the Lord then the dresser of the vine-yard But though we would yeeld Christs Intercession to be here adumbrated as certainly it was in several types yet that is so far from concluding the point for which it is alledged that it doth sufficiently confute the same For what is typified is not as yet exhibited and therefore these shadows as useless must evanish when we may behold the substance and truth 2. Object Sympathy is a main ground of intercession but there was sympathy flowing from a covenant-relation before the incarnation Is 63.9 In all their afflictions he was afflicted in his love and in his pity he saved them Ergo. Ans These words are spoken of the Father the Angel of whose presence is said to save them and whose Spirit is said to be vexed v. 10. as usually in Scripture the holy Ghost is called the Spirit of the Father so by the Angel of Gods presence there judicious Interpreters do understand the Mediator the eternal Son of God so that the former words cannot be meant of him according to that appropriation of works and attributes which is frequent in the Scriptures albeit it be certain that as to the thing it self which is here spoken of none of the persons of the blessed Trinity must be excluded And therefore we Answer 2. That this is a metaphorical and borrowed kind of Speech taken from the manner of men as the Jewish Doctors cited by the (k) See the English Divines and Dio. dati on the place English Divines well observe like unto that kind of expression in Deut. 32.10 Psal 17.8 Zech. 2.8 c. And therefore sympathy in the Lord Jehovah as a (l) A revâ—rend late Divine whose memory is precious in this Church whose arguments may be abused and drawn a greater length then they will go or were aâ— we may conceive intended by the Author doth grant what we have here alledged from him and which of it self is most certain and by that concession giveth us ground to interpret his assertion as spoken rather of a symbolick and typical then proper and personal intercession as may also further appear from the several replyes here made to what is objected from him and therefore do we now mention that judicious Divine not that we might confute but that we might thus essay to vindicat his assertion judicious Divine speaking to this purpose saith doth only import 1. That he knoweth the afflictions of his people 2. That he mindeth help to them and so this kind of sympathy cannot infer intercession otherwise all the persons of the Trinity must be said to interceed for us But that sympathy which we made the proper and immediat ground of Intercession was that real humane and proper Sympathy which is in the humane nature of Christ whereby he is said to be touched with the feeling
that one can act and do what the other two doth not for they have one nature and so the same presence they have one power and so the same work and therefore that work and symbole whether sensible or spirituall whereby one of the persons of the Trinity doth in some particular manner appear and manifest himself must be the effect and product of all the three albeit for this end and purpose that it may in some speciall maner and upon some particular account represent and have a peculiar relation unto some one of those blessed persons and not to the other two Neither 2. must we imagine that what is said or done in a (s) As that in the objection Zech. 3. vision or by sensible (t) As that God did speak walk c. symbols and representations is personally and really acted by those glorious persons but thereby is held forth 1. that naturall order and distinction of the persons of the Trinity an order in subsisting and working but no inequality or subjection of one person to another sed ut personarum saith (u) Syntag. part 1. Disp 22. Sect. 11. Tilen sic actionum personalium ordo ac distinctio hoc pacto de signatur 2. Thereby is signified that (x) Neque per missionem spiritus imperium aliquod servile vel ipsius personae nullis locorum spatiis circumscriptae motus localis sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duntaxat extraordinaria effecta aut peculiare aliquod presentiae ipsius symbolum intelligendum est Tilen ibid. Sect. 10. aliud est jus naturae aliud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vo untaria disp 21.2 Sect. 27. Sed quae subiicit deobedientia honore Patri à Christo exhibito intelligenda sunt de natura humana quamvis fatendum sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhac dispensatione gloriam suam ad tempus occultasse nunquam tamen abdicasse vel alteri dedisse x of which appropriation we purpose to speak at some greater length part 3. Chap 1. appropriation of attributes and works which is founded upon that naturall order and doth flow from the voluntary economy and dispensation in their way of acting and conveighing the good things in the Gospel-offer to the sons of men And thus 3. What is said of Christ his appearing and being present by some sensible symbole or of his intercession represented to the prophets in some vision doth not import that for that time he did personally appear and did then interceed for his people but that according to that eternall transaction and covenant amongst the persons of the Trinity he was in time to take on him our nature and in it really to act what then was represented and thus even then he was the Angel of the Covenant by vertue of that eternal transaction and accordingly his dispensations did from time to time answer and in some manner represent that paction and agreement and adumbrat what in due time he would personally do and suffer for the Elect as his appearing conducting and comforting the ancient people by some sensible signes of his presence untill the (y) Gal. 4.4 fulness of time came and then he appeared in our nature personally united to the divine and in it did really perform what had been formerly only shaddowed forth and typified then he did execute the office of a Priest in all it's parts offering up himself in a sacrifice on earth and then ascending into heaven there to appear and interceed for us for ever And thus we grant that Christ did typically and symbolically interceed and appear under the Old Testament though not properly and personally So much for discovering the first rock As for the second the judicious (z) Thom. Goodwin tr of faith from Christs Intercession Mr. Goodwin seemeth to ascribe too much to Christs intercession as it is contra distinguished from his sacrifice we will only offer these few particulars from that elaborat Treatise of the triumph of faith from Christs intercession 1. This was saith he so necessary a part of his priesthood that without it he had not been a compleat Priest for he had then left his Office imperfect and had done it but by halfes seing the other part of it the work of intercession lay still upon him to be acted in heaven sect 5. chap. 2. pag. (a) Edit Lond. an 1661. mihi 72. 2. Yea this part of his priesthood is of the two the more eminent yea the top the height of his priesthood ibid. pag. 79. 3. Yea all his priesthood would have been in-effectual if he had not acted the part of a Priest in heavenby intercession for by his death he did but begin the execution of his Office in heaven he ends it and if he had not fulfilled his Office in both the work of our salvation had not been fully perfected it was therefore as necessary as oblation it self ibid. pag. 81. 4. Yea so prevalent of it self it is that we might build upon it alone even as much as upon his death ibid. chap. 5. pag. 100. 5. The whole application of his redemption both in justifying and saving us first and last hath a special dependance upon this his intercession this all Divines do attribute unto it calling his death medium impetrationis that is the means of procurement and obtaining it for us But his intercession medium applicationis the means of applying all to us Christ purchaseth salvation to us by the one but possesseth us of it by the other the end of his death is adeptio juris purchasing a right unto salvation but of intercession procuratio ipsius salutis the very saving us actually and putting us in possession of heaven ibid. chap. 3. pag. 85. and chap. 4. pag. 93. 6. Although his being a Surety holds true of all parts of his office yet it doth in a more special way refer unto his intercession ibid. pag. 96. There be some other expressions to the same purpose here and there intermixed all alongst that Treatise but these are the most material on which he most insisteth We do not condemn but most heartily comply with this great Divine in his design which was to demonstrat the prevalency of Christs intercession and to hold that out as a sweet cordial to believers in all their fainting fits and a soveraign Catholicon to which they may recur for removing and preventing every distemper they are subject to O! for a heart to prize and a tongue to expresse that mystery of love care and tenderness of our glorified Redeemer towards his poor servants wrestling with many tryals and difficulties in this their pugrimage O! what bowels of sympathy and compassion are discovered by his continual intercession for us and all the texts cited by this Author and the several reasons drawn from thence do only prove 1. That Christ doth truly and properly interceed for us that his intercession is distinct from his oblation and sacrifice 2. That his intercession must prevail that
deal with him as he did Adonijah he will not tear thy supplication and make it a dittay against thee for taking away thy life only beware of Adonijah his heart do not design treason as its thought he did while thou presents thy desire tâ— the King if then thou wouldst ask what course thou shouldst take that thou mightest be saved I would tender thee no better advice then Peter did to Simon the Sorcerer while he was yet in the gall of bitterness and bond of iniquity Act. 8.23 22. repent of thy wickedness and pray God if perhaps the thoughts of thy heart may be forgiven thee And to presse this so necessary advice and exhortation let us brieflly by way of motive and encouragement hold forth some grounds which may serve as so many arguments to vindicate the point from the Antimonian dream 1. What ground hast thou to entertain the least scruple concerning thy duty to pray to God and bemoan thy condition to him to perform this part of worship which not only thy indigence but also his honour calls for at thy hands what seest thou what do Antimonians hold forth unto thee for taking off the tye and obligation which thy condition and dependance thy wants and fears and Gods law written in thy heart and in the Scriptures doth lay upon thee Can thy former wickedness make thee now a Libertine can it pull out thy shoulders from under the yoke 2. Thou being convinced of thy duty wilt thou ask whether thou mayest perform it or not There can hardly be a clearer contradiction imagined then to say its my duty to pray and yet I may not I ought not to pray I am infinitly obliged to do and yet I should not do for what call ye duty but that which we are obliged to do Was there ever such a subtile notion as to abstract duty from the obligation to do Or can there be a more unreasonable fancy then to say that these who are under the means may not use them true it is that after death the case is altered thou art no more under the means neither doth the King call and invite thee to come but yet even then if he would hold forth the golden Scepter to the damned as now he doth to the unconverted they were obliged to draw nigh the Throne 3. Art thou not convinced that grace is lovely and desirable and from whom canst thou desire it but from God and that 's to pray for what is prayer but an offering up of our desires to God 4. For thy warrant thou hast the command of God again and again repeated in the Word 5. Many sad threatnings denounced against kingdoms families and persons that will not call upon God 6. Thou hast seen heard and mayest read of many judgments temporal and spiritual poured out upon such as did not call upon him 7. We may with the Apostle in another case 1 Cor. 11.14 appeal to nature it self doth it not teach him that is in misery to cry to him who is able to help and relieve and to intreat him whom he hath wronged and off nded to pardon and forgive Thus the light of nature discovereth this duty to Pagans and as with a double cord bindeth it unto thee who also hast the light of the Word pointing out that way to thy feet 8. Several talents bestowed on thee for this effect do call to thee to improve them What hast thou not some natural power and ability to desire and expresse though not in a spititual and saving way thy desires to God 9. Doth not thy conscience draw thee to the Throne Doth it not accuse and challenge thee when thou omittest this necessary and as I may call it natural duty 10. Hast thou not many wants fears c. and what do all these say unto thee but O! run to the Throne for a supply and remedy 11. The greatness of the priviledge that thou mayest approach the great King doth call upon thee to impâ—ove it together with the great benefits which thereby may be purchased Yea 12. though there were no other income then the present effect which usually it hath on the heart to enlarge fit and in some measure dispose it for becoming a temple for the holy Ghost and to be a fit room to receive and welcome the King with all his train of attendant graces which are the harbingers of glory nay it is not only a disposition but a beginning of the saving work prayer if serious is a turning of the heart to God it s a spiritual and converting motion of the soul it s the first breathing of the new creature desire of grace say Divines is grace Certainly if it be effectual and resolute it must be so and desire is the life of prayer and without it there is no prayer so that such as forbid the unregenerate to pray do disswade them to be converted and turn to God or begin the saving work of grace prayer is not only a converting ordinance but also the first breathing of the converted not only a mean but also a part and the first fruit of conversion 13. The doleful and sad consequents that must follow the contempt of this promising remedy the King ere it be long will tear these proud rebels in pieces who would not submit and supplicate him for a pardon 14. The great advantage that may be expected that probability if not certainty of successe that God will fulfill thy desire may as a strong cord draw thee nigh to God thou hast not one but many encouragements to excite and set thee a work 1. Gods bowels opened in the Ordinances and his arms stretched forth to embrace thee 2. His call and invitation his counsel entreaties requests expostulations c. together with his solemn protestation that he delights not in the sinners ruine but rather that he would draw nigh to him that he might live while the King inviteth the traitor to come and seek his pardon what should discourage him 3. His Ordinance and appointment in making prayer a mean for that end they who teach that sinners cannot expect a blessing on their offering up their desires to God do say yea though we did abstract from his fidelity in fulfilling his promises that God hath appointed that Ordinance in vain 4. His stirring up the heart and filling it though by a common work of the spirit with such desires and purposes as are fit materials of prayer do say that if we will improve that season the Lord purposeth not to send us away empty he will not be wanting to promove what good he begins to work in us till we resist his spirit and first draw off and lye by and thus stifle the new birth in its conception 5. God's satisfying the natural appetite of inanimate creatures and fulfilling the sensual desires of the brutes and brutish requests of sensual men when selfish Ahabs have opened their mouths for outward mercies and deliverances he hath filled them
Pertinax that same day he died this was judged ominous and prodigious for that person for whom it was sacrificed This I grant was somewhat extraordinary in nature but it was superstitious in these Pagans from thence to divine what such a dispensation did portend but we may safely say that a heartless spiritual sacrifice is a bad omen for the Priest and though it be too usual and ordinary yet it never wants a sad effect This godly sincerity that is so necessary to the acceptance of prayer extends not only to the act and desire therein expressed but also to the principle and fountain the end intention and motives I grant that the sincerity of the heart absolutely and as to our Christian profession our covenant and engagement to the Lord must be presupposed as pertaining to the previous qualifications mentioned chap. 1. But by prayersincerity here required is held forth several fruits flowing from that principle relatively to this duty and which must appear in the practice of it and therefore this sincerity is distinguished from that as the effect from the cause and we may in the general describe it as implying 1. knowledge and understanding which excludeth the popish babling in an unknown language 2. attention and taking heed what we utter before the Lord of which we have spoken under another head but 3. and more directly it importeth seriousness and reality in our desires so that if the Lord did ask whether we did cordially wish to be heard we might reply Lord thou knowest we durst not mock thy majesty by presenting a petition which the heart did not (e) Ps 45.1 indite and subscribe Yet 4. and most properly this truth and sincerity importeth a sweet harmony and conformity 1. between our expressions and desires our heart and our mouth 2. between our will and our judgment our inclination and conscience when we not only judge such a thing to be desirable but do really desire it and 3. between our promises and purposes our profession and practice our engagements and endeavours so that the heart and all that is (f) Ps 103.1 within us do accordingly joyn in the work And thus if in our prayers 1. we profess our love to God and respect to his commandments there must be this affection of love and reverence towards him in the heart 2. if we ask our encrease of grace and the assistance of the Spirit for the subduing of our lusts and corruptions we must desire to be more holy and must be willing to part with the right hand and right eye our darling and bosome-corruptions 3. If we renew our covenant with God or if we take on new bonds in reference to some particular service or duty we must be cordial in that engagement yea though we did not with Jacob Gen. 28.30 make any express covenant or promise in prayer yet the duty it self is a great bond and engagement to walk circumspectly least if we return to any sinfull way the Lord hide his face ond withhold an answer of peace Ps 85.8 Ps 66.18 4. When we confess our sins we must not lessen the matter and extenuate the offence we must not hide and keep up any of our wayes as being unwilling he should be privy unto or acquainted with the vileness of our way and the naughtiness of our heart (g) Job 31.33 If we cover our transgressions as Adam and hide any iniquity in our bosome do we not say the Lord shall not see nor find this out O! but if the heart be not sincere and upright there will be no truth and reality in our work no stability nor equality in our course a double minded man is unstable in all his wayes Jam. 1.8 and they who are not sincere in their work will not be sincere in their words These who are not sincere in their walk neither will they be sincere in their speech If the life course and conversation be not straight neither will there be truth and uprightness in our prayers and supplications and those who are not sincere in their carriage towards men neither will they be honest in their trading with God their (h) The hypocrit careth more for words sespecially while with and before others then holy desires and to have his lust satisfied then God glorified money will be counterfeit their ends carnal and selfish and the whole bargain and transaction deceitfull and unsure cursed is he that doth the work of the Lord deceitfully Jer. 48.10 Wo to him who cometh before the Lord with a ly (i) Isa 44.20 in his right hand who dare not only lie unto men but also (k) Act. 5.3 4. unto the holy Ghost this sowr (l) Luk. 12.1 leaven of hypocrisie will (m) 1. Cor. 5.6 leaven the whole lump and though it seem pleasant to the stomach yet will prove bitter in the belly The joy of the hypocrite is but for a moment Job 20.14 5. He worketh a deceitfull work which at length will prove a snare to catch his own feet You will say doth not flesh and sense often contradict the sanctified desires of honest supplicants do not they often find a (n) Rom. 7.23 law in their members warring against the law of their mind will not their lusts and corruptions not yet totally subdued alwayes protest and dissent from every holy motion and desire Ans It s a sign of sincerity to be sensible of and to complain and bewail thy hypocrisie and if it be thy burden and thou desirest to be eased of it if thou do not hide it but lay it out before the Lord thou mayest expect his help against it and that in the mean time it shall not frustrate thy prayers and hinder their success And what matter of lamentation hath it been to the Saints that they have found such unwillingness to have their darling sins totally subdued and that they have not only been so unready to rise but so loath to be brought to the highest pitch of a holy conversation and that with their professions desires and prayers there hath been so much of this leaven mingled and the more honest and tender the heart is it will be the more sensible of this evil hence that holy Martyr Mr. Bradford subscribed some of his letters from prison thus (o) Sam. Clerk in his life 1 part of the marrow of Eccl. hist 5. Importunity John Bradford a very painted hypocrit 5. We must pray with importunity fervency and zeal it is not every prayer no not of the righteous but his effectnal fervent prayer that prevaileth Jam. 5.16 It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a well wrought prayer as some render it in (p) Qua non perfunctorie sed ardenter oratur Beza in loc which all our strength and utmost diligence and fervency is imployed Or as others a prayer possessed but not with an evil spirit such as they who in the Gospel are called (q) Vide etymologian varia
is ready to foster divided conceptions concerning the object of worship it may be conceived safest especially in publick and before the multitude not to alter the denomination of the persons in the same petition in the same prayer saith he the generality of people being prone to imagine different objects of worship in such cases Concl. 8. Albeit we may thus fix our minds upon and expresly name and direct our prayers unto any one of these glorious persons yet as our blessed Lord in the dayes of his flesh So Christians most usually adress themselves to the â—ather for he being the first person according to that blessed order that is among the persons of the Trinity there may be several considerations inviting us particularly to fix upon him for thus as the first both immanent and transient act (i) The appointing of the end according to the order of nature is before the election of the means vid. Twiss vind grat lib. err 7. dig 3. pag. 706. both (h) Heb. 5 7. predestination and creation by this appropriation is ascribed to the Father hence sin being a defacing of the image of God which was implanted in man by his creation it must in a special maner be against the Father and his work and thus the Father having in a special maner received the wrong to him upon this particular account satisfaction should be made and reconciliation with him and pardon from him should be askt and thus Christ in his prayers sufferings and in every step of our redemption (k) See Mr. Shepherds select Csseâ— in a letter from new England pag. mihi 20 21. Albeit there be some expressions of that pious man which would be warily used and which need a favourable interpretation as 1. while he calls the Father as some may think the Son and holy Ghost the original and first cause of all good 2 while he saith that Christ came into the world by his death and intercession to satisfie the Father and not the holy Ghost 3. that we should chiefly eye the Father in our prayers c. Vid. Calv. dicenâ—em filium esseimproprie â—reaâ—orem respectu persona vindicatum a Chamier panstrat tom 2. lib. 1. cap. 4 did especially look to the Father and thus the Saints also from to time time most ordinarily direct their worship to the Father in their confessions acknowledging his work to have been defaced by their sins his justice provok't c. in their petitions asking pardon from him his peace and favour c. and in their praises ascribing to him their election adoption c. admiring his wisdom and love in providing such a remedy and so great a salvation for self-destroying sinners c. And this practice is conform to the constant tenour of the Scriptures of the new Testament and albeit in the old while the Prophets and ancient Church of the Jews call God Father they rather thus express his tender bowels and fatherly affection towards them then any internal relation among the persons of the Trinity yet its hard to affirm that all that people the most eminent and knowing among them were ignorant of this appropriation of works and attributes and that they never particularly eyed the Father as the first person of the Trinity But it would be observed while we say that the Father was in a maner primarily and most directly wronged by sin we do not only understand Adam's first sin which did obliterat and deface his image engraven on the heart by his first work of creation and which thus was a base requital of his bounty of whom first in order he had his being and honour not only I say did God the Father receive in some speciall maner the wrong by that first sin of man and by our original sin flowing from it but also by the constant tract of our actual transgressions which as they flow from that common root in us So they reflect upon that bright Sun which the creature at first laboured to obscure and hence it s said If any man sin we have an advocat with the father 1 Joh. 2.1 as being in some special maner wronged thereby yet notwithstanding there be some sins whereby more directly offence is offered to the Son and holy Ghost then to the Father thus the contempt of the Gospel and undervaluing of the blood of Christ do most immediatly reflect upon the Son and his work of redemption and the quenching and resisting of the holy Spirit in his heavenly motions is most directly against the Spirit and his work of illumination and sanctification hence the Spirit thereby is said to be (l) Eph. 4.30 grieved and (m) Isa 63.10 vexed And in that unpardonable sin or rather mass of sins both the Son and holy Ghost are put to an open shame as is expresly said of Christ whom they crucifie to themselves afresh Heb. 6.6 and it is no less evident as the holy Ghost whose works and gifts they abuse and undervalue ver 4 5 6. Hence it hath its name and is particularly called the sin against the holy Ghost Mat. 12.31 Mark 3.29 Luk. 12.10 Thus also notwithstanding of that appropriation of works we will find one and the same work ascribed particularly to divers persons thus our sanctification though appropriated and usually ascribed to the holy Ghost yet it is called of the Father Jude 1. and thus also our reconciliation is ascribed to the Father 2 (n) The words themselves without a commentary do clearly hold out God the Father though as frequently else where expressed by his essential Name Cor. 5.19 20. Joh. 3.16 c. and to the Son Rom. 5.10 11 15. Col. 1.20.21 Joh. 14.16 Eph. 2.13 14. c. Our (o) Calvinus in 2 Cor. 13.14 ostendit quomodo dicamâ—r reconciliari quum essemus inimici Deo per mortem Christi tamen Deum ita mundum dilexisse ut dares silium suum unigenitum c. Hinc inquit Deum inde nos intuemur nam Deus quantum ad se dilexit ante mundi creationem at cum in nobis nihil cernamus praeter materiam irae ita sit ut respectu nostri initium dilectionis sit a morte Christi reconciliation is ascribed to the Father because of his free grace he elected us to salvation and to Christ because by his death he purchased our salvation and reconciliation and it is ascribed to the Spirit also because it is his proper work to bring us to the Father Eph. 2.18 Concl. 9 Concl. 9. Albeit we do not deny that the Father may be said to work by and with the Son and holy Ghost and the Son with and by the holy Ghost because of that natural procession order and priority that is among those glorious persons yet we humbly conceive that the way of conveying of all good to the Saints which the Scriptures so frequently inculcat and which we should especially eye in all our adresses to God to wit from the
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