him with his free Spirit and that he would not utterly take away his holy Spirit from him that his mouth which for want of the breathing of the spirit for a while was slopt might be opened again Psal 51.12.11.15 What we are now to say concerning the help and assistance of the Spirit may be comprehended under thâ—â—â— three â—cads 1. We will bring some reasons holding forth its â—â—â—ssâ—ty 2. We will show how and after what maner the Spirit helpeth us to pray 3. How the motion of the Spirit may be distinguished 1. From satanicall suggestions 2. from the naturall motions of our own spirit sometimes pressing and drawing us to the Throne adding a word of application but reserving severall practicall questions to the cases Part 3. As for the first The necessity of divine help and assistance may appear 1. from our ignorance 2. from our impotency and inability 3. from our unwillingnesse and aversnesse and 4. from Gods justice and holinesse which otherwise would obstruct our accesse and acceptance 1. Then we are naturally blind and ignorant we know not spirituall things those most excellent and necessary things nay they are foolishness unto us untill the Spirit discover their excellency and our misery without them 1 Cor. 2.11 12 13 14. and therefore without the light and direction of the Spirit we cannot love and desire them nor pray for them what we (c) Ignotinulla cupidâ— know not we cannot love or prize Yea as to temporalls we are ready also to mistake and to ask a (d) Mat. 7.10 serpent in stead of fish and we are ready to be too peremptory in those foolish destructive desires We know neither what nor how to ask and therefore we stand in need of the help of the Spirit that he may teach us to pray as we ought and according to the will of God Rom. 8.26 27. 2. As we are thus foolish and ignorant so we are weak and impotent nay dead and without strength and cannot move one step towards God without his help untill he (e) Ezek. 37.6 blow upon those dry bones and put a new principle of life into them and then draw our heavy and dull though a little quickened and enlivened hearts up to the Throne of grace Eph. 2.1 Rom. 5.6 Ioh. 6.44 we are not able and sufficient of our selves to think one good thought 2 Cor. 3 5. nor to speak a right word none can beleevingly and with affections sutable to such an object say that Jesus is the Lord but by the holy Ghost Cor. 12.3 such corrupt trees as we naturally are can bring forth no good fruit Mat. 7.18 unto the defiled and unbeleeving nothing is pure Tit. 1.15 his heart and conscience being polluted his best things his prayers and sacrifices are naught and loathsom they are an abomination to the Lord Pro. 21.27 and 28.9 and therefore unlesse the Almighty stretch forth his arme for our help we cannot look up to him we have no oblation which we can offer to him not a thought or word sutable to his Majesty and greatnesse and the nature of that heavenly exercise nay though we were translated from death to life yet still we labour under so much weaknesse and infirmity that we neither know nor are able to ask what or as we ought unlesse the Spirit (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a metaphore taken from him who goeth to lift a great weight which he is not able to meve from the ground and another stands over against him withwhom joyning hands they tak up the weight together see Edw. Leigh in vec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 help our infirmities Rom. 8.26 Prayer is too great a weight for our weak armes to lift but when we are pulling and tugging to no purpose then the Spirit cometh and (g) Particula enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad nes laborantes refertur quorum tomen vis omnis ab eo spiritu proficiscitur qui sicut nos penituscollapsos erexit ita etiam erectos regit Beza in Rom. 8.26 takes up the heaviest end and also upholdeth and strengthneth our hands for lifting the lightest and thus maketh the work sweet and easy to us the Spirit helpeth saith (h) Leigh loc cit Leigh as the nurse helpeth the little child who by it self can neither stand nor walk and thus by the hands of the nurse taking it by the steeves it is inabled to go as she directeth so weak Saints c. But 3. as we are thus blind and weak so we are unwilling wicked and obstinat We have much enmity against God and aversnesse from a communion with him the carnall mind is enmity in the abstract against God and spirituall things it is not subject to his Law and Ordinances neither indeed can be Col. 1.21 Rom. 1.30 Rom. 8.7 and how shall this enmity be removed and the foolish self-destroying potshard be made be made to submit to its maker and the rebel subject to make his supplication to the King only the Spirit of Christ dwelling in us can make us yeeld and lay down our weapons and resolve to fight no more against God the Spirit of adoption of enemies can make us sons and beget filiall affections in us that we with confidence may draw nigh to God and call him Abba Father v. 9 14 15.16 Gal. 4.6 4 Our acceptance and welcom depends upon the help and concurrence of the Spirit as weare enemies to God so children of his wrath haters and hated of God wa'king contrary to him and he to us Eph. 2.3 Lev. 26.23 24.27 28. Psa 18.26 O! but the Lord knoweth the mind of the Spirit and will accept those desires that are breathed in the heart by him Rom. 8.27 The Lord knoweth not our howling and crying he regards not our tears and prayers they are an abomination to him Prov. 28.9 Though all the spirits of just men made perfect and all the Angels in heaven would joyn with us yet they could not purchase accesse to us by one Spirit saith the Apostle Eph. 2.18 we have accesse unto the Father and â—â—ere is none beside him that can obtain an entrance for us It s true Christ is the door Joh. 10.7 but the Spirit must open the door and get us accesse he must take us by the hand and bring us to the Father and put acceptable words in our mouth yea after he hath made our peace with God and breathed in us the Spirit of life yet if he do not constantly actuar and quicken that principle our prayers will want life and â—eat and can no more â—e called spiritual sacrifices then the levitical offering untill (i) Lev. 9.24 sire which was of a heavenly descent was brought from the Altar to burn it 'T is true there may be much fervency and heat there may be much fire brought from natures furnace but that common fire is strange fire though it be brought from our own châ—mney yet it is extraneous and unfit for
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
fore-tell the inevitable destruction of those wretches but also represent it in a prayer to God for the greater terror and conviction of those who should read their own names in that dreadfull imprecation But such as will not now cry to the (g) Deut 32.15 2 Sam. 22.47 c. rock of salvation and (h) Is 55.6 seek his face while he may be found shall ere it be long cry to the mountains and rocks to destroy them fall on them and hide them from his face Rev. 6.16 Now he lovingly inviteth you to draw nigh to him and offers you the help of his Spirit and ye will not come but nill ye will ye in that day of his wrath when ye shall not be (i) Rev. 6. â—7 able to stand before him ye shall be brought before his Tribunal to be judged 2 Cor. 5.10 such as in their life derided holiness and said it was in vain to call upon God will then say in vain with the foolish Virgins Mat. 25.11 Lord Lord open to us O! if thou wouldst know in this thy day the things that belong to thy peace before they be hid from thine eyes Luk. 19.42 Sect. 2. Objections answered and this Queree considered whether prayer may be said to move him with * Jam. 1.17 whom is no variableness neither shadow of turning Dan. 9.2 3. I Daniel understood the number of the years that he would accomplish seventy years in the desolation of Jerusalem and I set my face unto the Lord God to seek by prayer and supplications c. Jon. 3.8 9 10. Let man and beast be covered with sackcloath and cry mightily unto God And God saw their works and repented of the evil that he had said that he would do unto them and he did it not THere be scarce any material question and case handled in this Treatise from whence we could not gather some one or moe objections which might be here propounded as Obj. 1 1. Obj. I cannot pray I know not what to ask as I ought Ans See where our strength lyeth Ans and from whence help may be brought Part 1. chap. 9. Obj. 2 2 Obj. But I am dull and indisposed and am not in a fit condition and frame of spirit to speak with God Ans Ans How thou mayest maintain and recover a praying disposition see Part 3. chap. 2. Obj. 3 3 Obj. O! but the mercies I stand in need of are great and second causes are far off and I see litle probability of success Ans See supports for strengthening thy faith Ans Part 2. chap. 2. sect 2. and Part 1. from Christs intercession ch â— sect 1. and from Christs death chap. 8. Obj. 4 4 Obj. Ah! but I fear lest I be an enemy and the Lord prove a consuming fire if I should draw nigh to him and were it not better to stay away then to cast my self in the fire Ans Whatever be thy fear yet thou must draw nigh to him or perish if thou wilt come in sincerity Ans there is hope but otherwise he will come against thee to tear thee in peeces See thy duty vindicated obstructions removed and encouragements held forth Part. 1. chap 5. sect 3. Obj. 5 5 Obj. O! but I fear lest the day of grace and the acceptable time be past and that it were in vain for me now to seek the Lord. Ans Ye have this case discussed and this plea removed here Ans chap. 2. sect 2. Obj. 6 6 Obj. But I cannot call God Father nor follow that copy Christ hath set down and according to which every supplicant must frame his prayers Mat. 6.9 Luk. 11.2 Ans Either thou art a child of light walking in darkness Ans and thy case is propounded Part 3. chap. 1. sect 1. page 560. or thou art yet in the bond of iniquity but wouldst fain shake off those grievous fetters and then I have spoken to thy case Part 1. chap. 5. sect 3. And now let me only tell thee though God be not yet thy Father reapse à parte rei thou not being as yet begotten born and regenerated by his Spirit yet he is thy Father voto ac desiderio fortassè etiam decreto ac aeterna electione as to the longing and desire of thy heart and perhaps as to his secret purpose and decree otherwise if thou dost not so much as desire to have such a Father and to stand under the sweet relation of an obedient son thou hast no (a) Act. 8.21 part nor lot in this mater what hast thou to do to take his Covenant in thy mouth or to lay hold on any federal relation to him Ps 50.16 But if thou wish and desire if that be the one thing thou wouldst ask if thou wert put in Solomons case 1 King 2.5 whâ—t mayest thou not thus call him thy Father thou hast a sâ—rt of claim by this thy desire unto that high relation which the Lord will never challenge nor upbraid thee for laying hold on it unless thou forfeit that plea by (b) 2 Pet. 2.20 21 22. returning with the dog to thy vomit for sincere wâ—shes and (c) Mat. 5 6. desires pass as current money in the Kingdom of Heaven But not to insist on particulars which might here be multiplyed if that labour had not been prevented by handling them in their proper places neither could they have been there omitted without much confusion and deficiency and many needless repetitions here There is one objection which like (d) 1 Sam. 10.23 7 Obj. Saul among the people is by head and shoulders higher then all the rest and it is this many have what their (e) Job 21.7.14 15. Ps 73.7 qfq Ps 44 22. qgq 1 Cor. 4.13 hearts can desire and more who yet make no conscience to call upon God but cast off fear and restrain prayer before him and on the other hand the Saints for the most part are f killed all the day long and are counted as sheep for the slaughter and are g made as the filth of the world and the off-scouring of all things they ask but receive not they seek but find not they knock but it is not opened unto them what then doth prayer avail and what truth is there in the many promises that are made to it Ans This is that mountain which blind Atheists cannot look over Ans this is the stumbling block on which they fall and cannot rise again and which often hath proven a sore temptation tryal and exercise to the Saints therefore we spak to it at so great length here chap. 1. where we shew 1. that prayer could not want an answer 2. that no good thing was with-held from honest supplicants and 3. that no good thing was enjoyed but by prayer and that the mercies of prayerless souls were cursed and all the crosses of the godly were blessed c. We come now to the objections that
Lord will encline his ear he will hearken and give an answer of peace Ps 12.5 Is .. 38.5.14 Argument 8 8. That summary and comprehensive abridgement that brief re-capitulation and conclusion of Prayer Amen as it doth expresse our confidence so also the desire of the heart It is an adverb of wishing and hath the same sense saith (a) Edw. Leigh Cri. sac nov Test verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum per modum orationis seu precis Pagu in rad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leigh with utinam fiat Mat. 6.13 Rev. 22.20 21. And by us it is indifferently used for and hath the same signification with So be it And therefore since the abrigement and close of Prayer doth thus import the wishing and desire of the heart we must judge the same of the whole unlesse we will make Prayer become like that monster described by the (b) Horatius de arte Poet. humano capiti cervicem pictor equinam c. Poet whose members were so disproportioned unlike and dissimilar that they could not except it were by Poets and Painters who have liberty to feign and devise what they will be joyned together Argument 9 9. If we will rest on the apostle Paul his exegesis and exposition Rom. 10.1 If by Prayer we understand the same thing which he did we must affirm that the hearts desire and Prayer are as synonyma holding out one and the same thing or I would rather think that these words contain a description of Prayer that it is the hearts desire poured out to God But what need we disput while the Lord Himself so clearly and in terminis resolves the question and tells us what he who well knows how to give things their right names calls and will acknowledge to be Prayer Jer. 29.12 13. Then shall ye call unto me and ye shall go and pray unto me and I will hearken unto you and ye shall seek me and find me when and never till then ye shall search for me with all your heart O! then take heed when thou approachest the Throne that thy heart be not to seek that it be not gadding abroad after this or that trifle while thou art speaking to the King if thou bring not thy heart with thee thou hast not a tongue thou canst not speak if the heart be absent if it be silent there can be no voyce that He will hear and answer and therefore as at all times so specially when thou art praying thou shouldst keep thy heart with all diligence that what comes out of it may prove the issues of life Prov. 4.23 CHAP. V. Of the subject of Prayer Who should and who may not pray Jam 1.6 If any of you lack let him ask of God who giveth to all men c. Is 45.22 (a) look with the eye of faith with tears in your eyes and your eyes and your supplications in your hand Look unto me and be ye saved all the ends of the earth THis question may be extended to three ranks of persons 1. To these who are altogether uncapable of this exercise 2. To these who once were capable but now are not And 3. to those who now are but e're it belong shall no more be called to the performance of this duty And accordingly this Chapter may be divided in three parts Sect. 1. Who may not be said to Pray How (b) Heb. 7.25 Christ and the holy (c) Rom. 8.26 Spirit are said to interceed for us Each of these three members may be sub-divided into other two As to the first one may be said to be uncapable of this exercise either because it is below him or because it is above him thus it is below God to pray and it is above the reach and sphere of unreasonable creatures to pray 1. Then it were not worth the while to confute the foolish (d) Figmentum anile Turcarum Judaeorum qui nugantur Deum certas habere precum formulas quas certis horis singulis diebu◠recitet Gerhard har cap. 179. pag. mihi 1116. damnamus Thalmudistas Mahumedanes qui affirmant Deum ipsum quotidie orare Tilen disp 49. Thes 52. conceit of those dreamers who imagined that God had set forms of Prayer which he rehearsed so often every day But I would ask to whom and for what should God pray hath He any Superior or equall whom He should supplicat and can He be said to want any thing Himself being the only fountain of all good and happinesse But here it may be objected that the holy Ghost doth pray and interceed for the saints Rom. 8.26.27 And thus he is called their Advocat (e) Which while applyed to Christ 1. Ioh. 2. ◠is rendred Advocat and why not also here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 14.16 And Ioh. 26.7 Ans The learned Gerhard having called it a ridiculous fancy to imagine that God doth pray harm Evang. Cap. 179. yet Cap. 176. affirms that the holy Ghost whom he acknowledgeth to be God equall with the Father doth interceed and pray for us yea with groans Postulare (f) Gerh harm Evang. cap. 176 pag. mihi 930. gemitus suos pro nobis interponere albeit we cannot think that he would so far mistake as properly and truly to ascribe to the Spirit groans and sighs that were blasphemous yet he doth so fully and plainly expresse himself as to the praying and intercession of the Spirit that there is no ground left for doubting of his judgement in that particular But 1. I would ask whether that intercession be an act of worship or not It were blasphemous to imagine that one person of the blessed Trinity doth worship another and yet it cannot well be conceived how this intercession can be performed without a religious adoration 2. If the Spirit interceed for us it must be by some act of his blessed will he must offer some (g) according to the definition of Prayer Ch. 3. desire to the Father and thus since there is one will and the same acts of the will in the Father Son and holy Ghost that intercession may as truly be ascribed to the Father as to the Spirit and so the Father must pray to himself 3. If the Spirit be a supplicant he cannot be said to hear and grant there must be a difference between the asker and the giver can one be said to ask from himself 4. If the holy Ghost doth interceed for us then he must be first pacified and reconciled with us he must be more compassionate and tender hearted then the Father and he must be willing and (h) not that prayer can change him who is in one mind Job 23 13. yet it is something previous a mean for obtaining a grant to Gods hearing and answering which is some actuall emanation and result of Gods eternal purpose See conclusion of this Tract desirous we should have before the Father yeeld there must be some bowells and tendernesse some
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
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
the use its smoâ—k is loathsome â—nd a favour of unpleasant smell to God The strange punishment of Naâ—ab and Abihâ—s for bringing strange fire to the Lords sacrifices should be a warning to us they should have brought sacred fire from the (k) Which should have been alwayes preserved burning and never go out Lev 6.13 Altar and not have prefaced the ordinance of God with that which was common now this sacred fire saith (l) Diod on Levit. 10.1 Diodati on the place signified the power of the holy Ghost by which we can only offer sacrifices acceptable to God our sacrifices must be an abomination to God unlesse we bring a coal from the Altar and writ uâ—â—n the brâ—â—things of his Spirit to quicken and warm our dead and câ—ld affectiâ—â—e (m) Mant. on Jud. 20. Fire from heaven on the sacrifice once was saith one and yet is a solemn token of acceptance You will say those who are in the way to conversion who are lying under some legal preparations who are looking after God and advancing some steps towards the kingdom do often meet with acceptance though as yet they have not the (n) Rom 8.9 Spirit of Christ and are none of his and so cannot pray in the Spirit yet their prayers are heard and their endeavours prove successefull Ans 1. There is a twofold acceptance one absolute and illimited by way of soveraignty and there is a qualified and covenanted acceptance by way of gracious transaction and free promise the Lord out of his absolute soveraignty may do with his own what he will and shew mercy to whom he will and thus accept of persons and grant their desires though they cannot â—â—y claim to a promise but a covenanted and â—â—â—â—â—lible acceptance supposeth an iâ—t rest in Christ pleaded â—t the thâ—â—ne of Grace by the help of the Spirit But. 2 though such as are seeking after God in a legal way of humâ—â—â—tion conviction endeavour c. have not as yet the Spirit 〈◊〉 Christ dwelling in their hearts yet they have some warkâ—â—â—d impression of the Spirit on their 〈◊〉 though 〈…〉 be not yet renewed and sanctifiâ—◠〈◊〉 the Spirit 〈◊〉 a sâ—â—cial hand in every step they move â—â—â—â—â—ds God 〈…〉 cial inshâ—â—ce upon their heart 〈◊〉 in the evâ—â—â—â—y prove and so may be called saving and effectual â—â—â—â—ce it tendeth that way and may in the issue provesâ—â—h â—â—ay there is not any excellency in mâ—â— or difference as to the better of â—â—e from another but it preceâ—ds from the Spirit and every 〈◊〉 towards the kingdom of God must be ordered and carryed on by him and the nearer we are brought the â—â—ore we owe to the Spirit and his work is the more eminent and spâ—ciall As to the second how doth the Spirit â—â—lo us what is that assistance he assâ—â—deth to us in prayeâ— Ans There is a common a distance and 〈◊〉 is an assâ—â—â—◠〈◊〉 â—â—â—atly given to the Saints and 〈…〉 for it would 〈◊〉 (o) See â—hâ—â— 1. â—â—â—embred that prayer may be considered either as a gâ—ft common to good or bad or as it is a grace and â—â—â—ct find meaâ— for obtaining what we stand in neâ—d of and thus it is prop râ—â—o the Saint 1. Then as to the gift of prayer or an ability and readinesâ— to express our desires whether real or in sâ—â—w only in a sit and decent manâ—r that must 〈◊〉 from 〈◊〉 Spirit of God and be frâ—â—ly given to â—s whâ—â—â—â—tuâ—â—lly 〈◊〉 (p) not only gâ—aâ—iâ— grâ—â—â—â—â— saciens â—s they pâ—â—k but not properly if truty but also gâ—â—tia gratis daâ—â— not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pâ—â—â—ce â—eth from the Spirit and the word 1 Câ—â— 4.7 may be câ—â—câ—ded to 〈◊〉 â—xâ—â—â—â—â—cy wherby one dissâ—reth from another destitute as of the grace so of the gift of prayer not only that extraordinary gift whereby in the infancy of th Church some were able upon all occasions according to the exigence of the hearers to pray in a strange language which they never learn't not only this miraculous gift immediatly infused by the holy Ghost which notwithstanding was but a gift and might be abused as may appear from 1 Cor. 14.15 16. but also the ordinary gift and faculty of expressing our conceptions and desires in apt words and a decent maner before the Lord to which our natural parts and industry our hearing reading meditation conference c. do contribute and concur must be freely given and proceed from the Spirit of God as the principal author and efficient He who filled Bezaleel and Aholiab with wisdom and understanding in all manner of workmanship Exod. 35.31 and to whom the Plowman oweth his skill in tilling and sowing the ground Isa 28.26.29 must not he stir up in our minds holy thoughts and fill our mouths with sutable expressions when we come before the Lord There is here much more then parity of reason this being a gift for the edification and sanctification of the Church which is his special work though there be diversitiy of gifts as to that end viz. the good and building up of the Church yet one and the same Spirit worketh all these dividing to every man severally as he will 1 Cor. 12.4 11. But though thus the gift of prayer proceedeth from the Spirit of God yet it being a common gift we cannot thereby be said to pray in the Spirit or in the holy Ghost according to the proper sense of these words Eph. 6.18 and Jud. 20. and as they are used by Christians for thus they rather signifie the grace then gift of prayer and thus the bestowing of this gift cannot be that assistance after which we now enquire there is a mutual separation for as thus the gift may be without grace so there may be this gracious assistance without any considerable measure of that gift as we shew Chap. 1. But so much now of the common assistance of the Spirit whether miraculous or ordinary 2. As for that speciall assistance which is peculiar to the Saints it is either habituall or actuall 1. Then habituall grace that seed of God and principle of life the soul of the new man is necessary to prayer as to every spirituall performance a dead man cannot move and naturall life is no more necessary to vitall actions then the life of grace to every spirituall action the tree must be made good else it cannot bring forth good fruit Luk. 6.43 44 45. Mat. 12.33 we cannot pray in the spirit till we have received the spirit of adoption we must be I do not say we must know that we are Sons before we can truly and in faith call God Father The Spirit doth not infuse prayer in us as he doth the habits or rather faculties of grace and life without our activity and concurrence prayer is not as (q) Yea and Aunomians also according to Pagits cata logue of their errors here siog pag. 110. Where they are said
presence (h) Gen. 3.10 O! but the Spirit removeth that terror and dread and faith to the fugitive and trembling sinner what Christ by an audible voyce to the paralitick Math. 9.2 Son be of good cheer thy sins be forgiven thee and if thou be a Son what needs discourage thee if a child then an heir an heir of God and joynt heir with Christ Rom. 8.17 and so you may ask what you will it will be given to you will the Father withhold any part of the portion from the heir or needs the son be afraid to draw nigh to his kind Father Thus the Spirit of adoption by discovering and witnessing our relation doth enable us to come with 1. boldnesse 2. confidence and 3. importunity crying which is a token as of seriousnesse so of boldnesse and who but the Kings son and child dar cry in his presence (q) Abba is a Syriack word signifying Father coming from the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which it only differeth in the termination it may be thought strange that the learned Augustin did herein so grossly mistake as to say that Abba was graecum Vocabulum August epist 178 where we have his dispute rather then an epistle with Poscentius the Arrian Lamentius being arbiter Abba which sheweth the familiarity and confidence which every son hath not the liberty to use but must make choyce of another kind of compellation importing greater distance and reverence Abba Father thus doubling the word to be an evidence of fervency and importunity Rom. 8. 15. Galat. 4.6 It s true this confidence and boldnesse admitteth a latitude but every step and degree of it must come from the Spirit by 〈◊〉 only we can have accesse Eph. 2.18 and therefore that accesse with any measure of boldnesse and confidence mentioned Ch. 3.12 But though it must come from the Spirit yet not alwayes by that witnessing act whereby he testifieth to our Spirits that we are the sons of God Rom. 8.16 but by applying other grounds and making some sort of confidence arise from thence as 1. Sense of our need and wants will banish shame and fear yea and sometimes modesty necessiâ— as non habet legem necessity shakes off all bonds it made those lepers 2 Kings 7.3 5. venture to go to the camp of the Syrians and Esther go to the King with her life in her hand Esth 4.16 Extreamity will make a dumb man speak will it not open a mouth morally shut while once it opened the mouth of Craesus son which nature had closed I am ashamed to beg saith the unjust steward while he lived in abundance Luk 16.13 but stay till he was stripped naked of all and he can see no remedy his (r) Durum telum necessitas extreamity would banish away his shame If the conscience were once awakned as in the Saints to see our guilt and misery and our need of Christ though we wanted the immediat light of Gods countenance and manifestation of his favour yet would we venture and go boldly to the Throne resolving if we should perish to perish if it were posible there This is the first and lowest step and rather of our boldness to pray then boldnesse in prayer which may 2. be promoved from the sense of our obligation flowing from the command conscience of duty may pull and strongly draw us to the throne in obedience to him who hath commanded us to call upon him and pay him this homage though we be not assured of the successe of our work But 3. and more properly this boldnesse may arise from hopes of successe which though grounded upon certainties viz. the command of him who never said to the seed of Iacob seek ye my face in vain his gracious attributes his mercy compassion forbearance c. his invitations intreaties expostulations promises threatnings and judgments upon the disobedient who will not call upon his name the success that others have met with c. Though the soul doth not doubt of these in the general and as to others yet as to thee while thou sittest in darkness and wants the light of assurance flowing from the inward testimony of the Spirit these can only beget a probable hope and thereby raise up the heart to a proportionable boldness and confidence banishing slavish fear despondency of spirit and such discouragments as may draw off the heart or weaken the hands and thus 1. negatively viz. by removing obstructions the foundation-stone of confidence is laid 2. and positively enlivening and quickning the soul by a rationall expectation of success But betwixt this probable hope and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the full assurance of faith Heb. 10.22 There is a middle and third kind of confidence arising from divine argumentation the Spirit breathing upon and sealing all the propositions of the practical Syllogisme but especially the minor by discovering to us the reality and sincerity of our graces and thus enabling us to assume and say I love and fear God keep his commandments c. From which supposing the knowledge faith of these general discoveries held forth in the major the conclusion concerning our state and condition doth clearly and necessarily flow You will say if the conclusion do clearly follow it must beget as full an assurance as the immediat testimony of the Spirit Ans We will not now compare the immediat and direct irradiation and evidence of the Spirit with the mediate and argumentative reflex by a practical Syllogism in which the word is applyed and from thence a conclusion drawn concerning our state and condition or compare as I may speak the Spirit 's wit-nessing to our spirit and (Å¿) Rom. 8.16 bearing witness to our spirit But to the question we grant that a great measure of confidence and boldness may be had both wayes and whensoever the soul can say with her Cant. 6.3 I am my beloved's and my beloved is mine by whatsoever means this assurance be attaiâ—ned h may draw nigh to God in full assurance of faith grounded upon this particular interest in him but often by reason of the small measure of irradiation from the Spirit the assent given to the minor is so weak that it diffâ—reth not much from a meer opinion having much fear and jealousie mixed with it so that albeit an assent be given to the assumption yet cum formidine partis oppositae and thus the conclusion as the effect must be in part tainted with that imperfection as of the cause and so cannot be the foundation of such a measure of confidence and boldness as mâ—ght arise from a clear evidence and full assurance But here there is a great latitude concerning which we shall now say no more but that if there be such a measure of assent as doth banish and calm the storm boistrous winds of dispair distrust unquietness anxiety c. and doth carry the soul to trust and stay it self upon God and to adhere rely and depend upon him
predicatui de tribus personis simul exceptis quae pertinent ad incarnationem seu assumptam naturam exam plorum loco hac adsert Deus noster Pater noster Praedestinator Creator Recomcâ—liator Adoptator Sanctificator exauditor precum Forh instr Histor theoâ—l lib. 1 â—cap 12. our blessed Lord teacheth us to call God Father not as if thereby he did point out to us the distinction or relation that is among the persons of the trinity or to single out to us the first excluding the other two for its certain we should direct our prayers to God who is Father Son and holy Ghost but to hold out to us (x) Ostenà it ad veram Deo gratam orationem requiri ut in vera siducia oremus ac jciamus nos invocare Deum qui in Christo dilecto suo filio nos dilexit ante jacta mundi fundamenta qui in filios suos adoptavit ac spiritum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nobis donavit qui paternum erga nos gerit animum quem proinde juxta ipsius exemplum mandatum ut panem nostrum invocare possumus Gerhard in loc cont harm cap. 180. the fatherly affection and tender bowels of God and of all the persons of the blessed Trinity and to encourage us to draw nigh to God with confidence as children to a father ready to help and pity us and though we be not limited to the same words or to say no other then is held forth in that pattern and copy yet we may not change our thoughts of God nor imagine that he hath cast off his fatherly care and affection towards us And herein as we have the command So we have the example of Christ he looked upon God as a father in that solemn prayer Joh. 17.1 Father the hour is come glorifie thy Son So also ver 11 21 24 25. For though he hath another kind of interest in the Father then others yet this doth not nullifie and hinder our interest and relation especially since ours is founded upon his God having adopted us in this his beloved Son we are truly sons though not such sons as Christ we are his sons not meerly nor especially by creation but by adoption redemption and a right to the inheritance And that Christ and beleevers have the same Father and thus stand under the relation of brethren he himself is not ashamed to profess Heb. 2.11 and Joh. 20.17 Go to my brethren saith our blessed Lord to Mary and say unto them Iascend unto my Father and to your Father and to my God and unto your God And thus the ancient Church in their prayer Isa 63.16 ingeminat this (y) Dulce nomen patris sweet relation with much confidence Doubtless thou art our Father thou O Lord art our Father our Redeemer And as thus we have 1. a precept and 2. practice so also 3. a promise for our warrant 2 Cor. 6. 17.18 Touch not the unclean thing and I will receive you and will be a father unto you and ye shall be my sons and daughters saith the Lord almighty And 4. this is made one end and design of the sending of the spirit into our hearts viz. because we are sons and that we may know and improve our relation by calling him Father Gal. 4.6 Rom. 8.15 to banish fear and to make us draw nigh in confidence and love 2 Tim. 1.7 But you will say how can we call God Father since we are not assured of our adoption Ans If God be not thy father he must be thy (z) Mr. Murcot being in great anguish because he feared that God was not his father had these words impressed on his mind If I be not thy father am I thy enemy and again if I be not thy father why dost thou follow after me Mor. exerc Serm. 14. enemy for there is no middle state and how darest thou who art stuble draw nigh to the consuming fire If thou be not a son thou hast no interest in Christ in whom only we have access to the Father Eph. 2.18 Joh. 14.6 And if God be not thy Father why dost thou hing and depend upon him yea even then when he frowns and seemeth to beat thee off and drive thee away I spake a little to the like case Part. 2. Chap. 2. Sect. 2. and shall not now say much but remember that the Lord as in another case So also in this (a) 2 Cor 9.7 loveth a cheerfull giver He would not have us to come to his altar and to bring our oblation grudgingly he would not have his spouse look sad or his children to distrust his love and care towards them nor his servants fear least he were such a one as the ill and wicked servant called him a hard master and ill to please Mat. 25.24 What a grief was it to Peter to have his love to Christ questioned Job 21.17 yea though lately he had denied and disowned him and must it not grieve the good Spirit of God when we have base and low thoughts of his mercy and kindness towards us yea even then while we are constantly reaping the sweet fruits thereof Ah! will ye thus requite the Lord and deal no better with him then they Mal. 1.2 I have loved you saith the Lord yet ye say wherein hast thou loved us But if ye will trust him ye have his word he will not disappoint you and ye do thus as it were engage his majesty not to fail you O! then draw nigh to him in confidence and fear not to call him father who hath purchased so great an inheritance at so dear a rate for thee its good in some cases as a reverend divine said to threap kindness upon God He will never challenge thee who hast the heart and love of a son for calling him Father If thou be a child of light though thou fittest in darkness yet thou are still a child and thy father will not disown thee if thou claim an interest in him what though thou blushest to call thy self a son as being unworthy of that relation yet surely God hath not lost his title nor deserved at thy hands that thou shouldst rob him of that relation he hath bought by the unvaluable price of his Sons blood and its observable that the Saints many a time would divide the relation that is mutual at least are more positive and peremptory in asserting the one part then the other and as the prodigal when he had by his riotous living forfeited his son-ship and was brought to confess that he was no more worthy to be called a Son yet durst profess that he had a Father and durst call him by that relation and take on this resolution to arise and go to his father and say father Luk. 15.19.18 So they may call God Father while they are convinced and may from an humbled heart confess that they are not worthy to be called his sons and even then while their face is
quia Filii non solent esse itâ— sapientes sicut Patres inter homines ne idem de Filio in divinis existmarent adjectum est in Filio epithetum sapientis quia spiritus in modo loquendi in superbam partem capitur dicimus enim Alexandrum Macedonem fuisse alti spiritus propterea additursanctus vel bonus Jo. Maior in 1. sent dist 14 15 16. quaest unica And 2â— the great Aquinas his reason why we use not so ordinarily to pray particularly to the holy Spirit as to the Father and Son is little better quia inquit Spiritus sanctus procedit ut donum cujus magis proprium est dari quam dare c. Thom. in 4 sent dist 15. quast 3. ad 2. because some works and attributes do more resemble the personal properties of each of those glorious persons and because among those works and attributes there is some such order as doth adumbrat that natural order that is among the persons of the Trinity and thus the three main and great works of God ad extra and which respect the creatures viz. creation redemption and sanctification are accordingly ascribed to the persons of the Trinity severally together with the attributes and divine properties which did especially appear and were manifested in these dispensations and so 1. the work of (Å¿) Vnder which is comprehended providence as being a kind of continued ereation and result and consequent thereof creation as being the first is thus as it were appropriated to the Father the first person of the Trinity as also majesty power goodness and love which were greatly manifested in that work and 2. the work of redemption together with grace reconciliation and pity as being the second great work of God is ascribed to the Son the second person of the Trinity and 3. the work of sanctification and illumination as being the third and (t) For glorification is not a distinct work but the perfection and consummation of sanctification and grace last great work of God towards the world together with holiness and perfection is ascribed to the holy Ghost the third person of the Trinity Of which appropriation we shall speak a little more in the eight and ninth Conclusions but here it would be observed that although we should ponder and may improve and make use of what is so frequently held forth in the Word yet we would carefully guard against a mistake which is incident unto too many who upon this account are ready to divide the object of worship and to seperate these essentially united persons but we must take heed that we do not so appropriate any work or divine attribute to any one as to exclude the other two remembring that the fountain and Author the cause and efficient of all good is one and the same viz. the only wise powerfull and mercifull (u) There is only one blessed potentate 1 Tim. 6 15. God who is Father Son and holy Ghost and therefore all good must equally though not after the same order and way come from all the three persons of the Trinity only in the work of redemption there is some thing peculiar to the Son who was incarnat and took on our nature which therefore was personally united to the Son but not to the Father and holy Ghost and thus all Christs actions and sufferings albeit in them the (x) Natus ex virgine non non nisi filius vox de nube tu es filius meus dilectus ad solius personam pertinet patris in specie corporali columba solus apparuit Spiritus sanctus tamen illam carnem solius Filii illam vocem solius Patris illam speciem columbae solius Spiritus sancti universa Trinitas operata est Aug. de Trinit unitate Dei cap. 9. vid etiam Ambros loc cit cap. 9. humane nature did depend upon the providence efficiency and assistance of God and of all the three blessed persons of the God-head equally for if the humane nature had been thus independent it had not been a creature yet these were so peculiar to Christ that they were not communicable to the Father or holy Ghost as their subject which they could denominate they were not terminatively in nor causally from these other two persons as their nearest and proper cause but thus they were only from and in the humane nature of Christ which was personally united only to the Son and by virtue of that hypostatical and mysterious Union they could denominate not only the humane nature but also by a (y) Per communicationem idiomatum communication of properties the second person of the Trinity and thus the Son died for us not the Father nor holy Spirit And then as to this appropriation of works we would distinguish between that which was natural and what was voluntary we must not imagine any natural obligation lying on the Son to become our Redeemer or on the holy Ghost to be our Sanctifier as to the creation albeit there did lye no obligation on God to creat the world yet supposing him according to the counsel of his own will and of his own free choice to have created it the sole ground of appropriating that work to the Father appeareth to be that natural order that is among the persons of the Trinity for the Father did not come under any voluntary economy and mission towards the sons of men but the other two by a voluntary economy received as it were commissions and a mandate the Son from the Father to accomplish the work of Redemption and the holy Spirit from the Father and the Son to begin and carry on our Sanctification till it be perfected in glory And by reason of this arbitrary and free economy the works and dispensations of these two glorious persons in reference to the salvation and redemption of sinners do in a special manner and upon this particular account denominate them yet still it must be remembred that the actions and sufferings of the humane nature of Christ do after a far other maner and upon another account denominate or have reference unto the Son of God then any other works and dispensations which are ascribed either to the Son or holy Spirit because of their economy towards the Sons of men Hence Concl. 4. We must not in prayer or any other part of worship so name and direct our worship adoration or invocation to any one of the persons of the Trinity as to exclude the other two for 1 that same divine nature which many Schoolmen and orthodox Divines will have to be the proper object of worship that is in the one is in the other two 2. Because all the persons have the same power and causality and their work is the same towards us and why should not we look up unto and worship all the three (z) Vid. Forbes instr histor theol lib. 1. cap. 23. ubi variis argumensis ex Alense
aliis collectis hanccertaem conclusionem confirmat Durham in Apocalyp pag. 11 12. alike 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said (a) Nazianz. orat 37. Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 While we adore one we must and ought adore all the three if we exclude any of the persons of the Trinity from the object of worship we deny him to be God And since their names are relative let the naming of the one lead us in to remember the other two and thus the Apostle while he requireth some conditions in those who call on the Father mentioneth the knowledge of the Son and sanctification of the Spirit 1 Pet. 1.17 18 19 22. As if he had warned them in their acts of worship not so to mind the Father as to forget the Son and holy Spirit and accordingly the Saints in the close of their prayers yea and frequently also in the beginning (b) Vid. Voet sel disp 26. Forbes loc cit use expresly to mention all the three persons of the Trinity and though only in the close they did name those glorious persons ascribing glory and praise to the Father Son and holy Ghost yet thereby they declare that while in any part of that worship they did name any one of the persons yet they included the other two at least as to their habitual intention Concl. 5. But though it be fit that thus the meditation of the one should lead us in to contemplat the other two and though we must at no time in any point of worship so fix our heart upon any one as to exclude the other two from that act of worship yet we may upon occasion so look upon one as not (c) Peculiarl distincto mentis conceptu religionis actu tendimus in unam aliquam personam ut codem illo actu tunc directe explicite non tendamus in aliam quia preces gratiarum actiones distincto scorsim diriguntur ad Spir. sanctum aut ad Filium aut ad Patrem quod docet univer salis consensus devotio omnium fidelium Act. 7.60 Apoc. 22.20 2 Cor. 13 14. Voet. ubi supra disp 28. pag. 478. actually to meditate and think upon the other two The limited nature of our thoughts which cannot at one and the same instant of time seriously contemplat and be taken up with many different objects yea or different considerations of one and the same object and the experience of all Saints in their meditations doth show the necessity of this limitation Yet 1. that same divine nature that is in the other two is in this case the object of worship and therefore they being considered essentially and as God they may thus be said to be expresly worshiped no less then the glorious person that was named 2. Then and alwayes there must be in us an equal respect to all the three persons of the blessed Trinity habitually intentionally and as to the inclination and general bent of the heart Concl. 6. In singling out any one person of the blessed Trinity we may look upon and be directed by that appropriation of works and attributes and the different order of subsisting and working and accordingly fix our eyes upon that person to whom the Scripture in a special maner doth ascribe those attributes and dispensations as are most suitable to our condition and the present exigence according to that pattern 2 Cor. 13.14 Concl. 7. Yet we are not so limited by that appropriation or order that is among those holy persons that upon any occasion we may not indifferently name and particularly fix upon any or that in the contemplation of them severally we may not first fix upon any one thus the Son is invocated before the Father in that place now cited 1 Cor. 13.14 and the holy (d) The holy Spirit there is called the seven Spirits communi saith Parae us metalepsi effectorum pro ou aâ— He is called so not form â—â—y â—ut effectively and in reference to the seven Churchs and his spiritual gifts dispensed to each of them and since no created spirits can be the objects of worship from whom grace and peace may be askt as there these seven spirits must be the holy Ghost See Durham on Rev pag. 4.5 Ghost before the Son Rovel 1.4 5. Whereby is clearly held forth to us that notwithstanding there be a priority of order among those glorious persons yet no priority of dignity and perfection And thus as we may first fix upon any one So we may particularly make our address to any one not expresly men ioning the other two Thus Stephen and the penitent Thief do supplicate the Son Act. 7.59 Luk. 23.42 And the Apostle doth particularly wish and ask of the holy Ghost to the Corrinthians his communion whereby they might be united and have fellowship with Christ their Head and among themselves as members of his Body 2 Cor. 13.14 And as the Spirit particularly speaketh to the Church Rev. 2.7 why may not the Church particularly speak and pray unto the Spirit and accordingly Christians from time to time in their prayers meditations and ejaculations have particularly named and fixed upon any one of those glorious persons But here it may be askt whether or not as we may put up several petitions to the several persons of the Trinity So we may put up one and the same petition to several persons Ans Our learned antiquary (e) Forb loc cit cap. 23. sect Dr. Forbess denieth this to be a fit and decent maner of worship but 1. if we may ask several things from them continuedly and without interruption as 2 Cor. 13.14 why may we not as well ask one and the same thing from them severally the hazard of altering dividing and varying the object of worship which is the only inconvenience he objecteth is no less in that case then in this 2. If we may joyntly praise all the persons why may we not joyntly pray to them but I think none will scruple to praise them joyntly naming all the three particularly and it is most usual to close our prayers ascribing praise to the Father Son and holy Ghost for all and every one of our mercies and may we not as warrantably pray for mercy from all those glorious persons as to praise them for it while they give it 3. Since while we pray to God we understand and include all the three persons and must exclude none as hath been shown why may we not particularly name them all 4. Is not grace and peace particularly ask't from (f) By him which is which was and which is to come Diodat Mr. Durham and not a few learned Expositoâ—s will have the Father to be circumscribed and his eternal being all these blessed persons Rev. 1.4 5. according to the interpretation of several judicious Divines Yet here we do not reject Mr. (g) Mr. Durham loc cit pag. 12 15. Durham his caution Viz. Since our imagination
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
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
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.
(i) 1 Cor. 1.20 foolish and (k) Hence Seneca inferreth that we should rather pity the wicked as so many fanaticks and contemn their contempt then be angry with them or take pains to convince and confute them for saith he why do ye bear the madness and phrensie of one in a distemper but because he knows not what he doth So c. mad is the wisdom of this world the world it self being judge 14 If the Word of God had only born record that the Saints are the excellent in the earth Ps 16.3 and the only worthies of whom the world is not worthy Heb. 11.38 that godliness is great gain 1 Tim. 6.6 and the only true treasure that cannot corrupt or be taken away Luk. 12.33 c. If I say these divine Truthes were only held forth in the Scriptures of truth scoffing Atheists who have cast off the fear of God might be the more secure but while short-sighted nature by it's dark candle hath discovered and moral reason attested the same and so convincingly condemned the way and course of those desperat misers they must either renounce their understanding and discretion and take with their brutishness and stupidity or confess themselves to be self-condemned and 15 that contrary no less to their own knowledge and light then to religion and duty they maintain a war against the heavens and abase their noble soul to serve their lusts becoming swinish Epicureans led by sense and their carnal appetite in making their pleasures their idols and the world and their belly their god But such haply will say well then we injoy our pleasures and lead a merry jovial life while they who are accounted Saints are sad dumpish sullen and broken-hearted creatures Ans This is an old slander raised on the way of life by such as are strangers to true joy peace satisfaction and contentment and hath proven a great stumbling block in all ages and this was one of the great topicks which Sathan did mainly urge about the time of reformation from Popery when his kingdom began to totter and shake and the popish Factors then frequently inculcated that the Calvinian spirit was a melancholick spirit But ah wherefore should they be sad (l) 2 Sam. 13 4. who are Kings sons and heirs of an immortal Crown joy is their portion and allowance and it is their priviledge to rejoyce alwayes their joy and peace is secured to them devils and men cannot rob them of it Their wayes are wayes of pleasantness and all their paths are peace Prov. 3.17 Phil. 4.4 Joh. 14.27 Joh. 16.22.24 c. But alas how can they rejoyce who are destroying their own souls and rushing head-long upon everlasting woes and misery who ere it be long will cry but in vain to the mountains and rocks to fall on them and hide them from the face of him that sitteth on the throne and from the wrath of the Lamb Rev. 6.16 But we may not insist only let us hear what the Pagan Moralists have said to this purpose The wicked 16 notwithstanding all their outward and seeming mirth joy and delight have saith Juvenal a judge witness and tormenter within whose lashes and strokes are more grievous and terrible then any punishment invented on inflicted by Caeditius or Rhadamantus and the most strict justiciaries and cruel executioners there is saith Cicero no punishment comparable to that which accompanieth sin either for greatness or continuance 17 for not only shall the wicked be eternally vexed in hell with the infernal furies but also here they have their domestick fiends alwayes to attend and their own guilty consciences to tear them and the sense of a deity night and day to distract them as with madness no solitariness nor society no might nor wealth no eminency nor greatness can bring ease or relief and though there be some difficulty in walking in the narrow way yet the conscience and remembrance of a well â—ed life is saith he 18 most sweet and full of delight Hence the Emperour Albert 1. his Symbol was What is best 19 and most virtuous is most pleasant and full of joy s where the gloss from Corinficinus hath this paraphrase The best kind of life is to be chosen 20 which custom and use will render most easie and pleasant But ah the flagitious by custom in sin have so hardened their heart and filled it with such prejudices against the way of righteousness that they go unwillingly to work and no wonder though holiness appear difficult and a grievous burden to them for as the Comedian saith 21 there is nothing so easie but it will become heard and unpleasant to him who undertaketh it unwillingly Ah! Madam what matter of lamentation is it that so many who are called and would be accounted Christians should come so far short of Heathens as to oppose that for which they have so zealously pleaded and by their practice destroy what they with so much industry have built I am confident your Ladyship will joyn in this sad complaint and that such a warning and testimony against those who are concerned therein will be very acceptable But I will not now take upon me to hold out any directions or perswasions to your Honour nay though you had importuned me to that effect the bounds of this short Epistle would excuse my silence but I could wish that excellent Epistle written some hundred years since by that zealous Ancient (m) Jerom lâ—ved in the 5. century Jerom to the noble Lady Celantia upon her earnest desire were translated that it might become a directory to all Ladies who account it their greatest honour and happiness that they are as the Apostle John calleth that Lady to whom he wrote elect beloved in the truth and of all them that have known the truth I will not transcribe what is there held forth at length but among these many grave and profitable directions this eminent Minister of Christ obtesteth that pious Lady not to boast of that 22 nobility she hath from her Ancestors but rather to rejoyce in this that she is of a royal and heavenly descent which will appear to be the only true nobility in that (n) Mal. 3.17 18. day the Lord makes up his Jewels and puts a perpetual difference between the precious and the vile that she is born of God and an heir of the immortal crown of glory and that she is freed from the base slavery of hell and sin and hath chosen such a Master whom to serve is to reign 23 O! Madam we have an honourable but not a hard Master our very work and imployment is our honour and happiness his (o) Mat. 11.30 yoak is easie his burden is light and his (p) 1 Joh. 5.3 commands are not grievous but our (q) Joh 1 12. Rev 1.6 c. priviledges are great and many and our (r) Ps 19.11 Eph. 3.10 1 Cor. 2.9 reward far exceeds all that we can desire or conceive and
Father wilt thou forget thy brethren and the rest of his children Thou who complainest that (x) Phil. 2.21 all seek their own things wilt thou seek for thy self and not for others Thou who professest that thou shouldst love thy neighbour as thy self how darst thou desire and ask any good thing for thy self and not also intreat for the same to thy neighbour Thou who regratest that in this sinning age the love of many waxeth cold why dost thou not pray more frequently and fervently Prayer would eat out malice out of thy heart and out of thy brothers heart if we would pray more for one another we would contend less who dare hate him whom he knoweth to desire and pray for his good and the Lord would draw his heart unto thee if thou didst more zealously lift up thy heart in prayer for him this fire kept alive upon the Altar would consume and root out the seeds of discord contention and jealousie Thou who professest great zeal to the glory of God in the salvation of sinners dost thou do not desire and pray for their salvation Thou who professest thy self a (y) Rom. 1.14 debtor to all men to strangers yea to enemies when and how wilt thou pay this debt if not while thou hast the key in thy hand to open thy Fathers treasure And what wilt thou give unto those or do for them who will not ask from another any thing unto them Thou canst not say thou hast not moyen or thou art afraid lest thou shouldest displease the King if you put in for so many for he himself inviteth yea and commandeth thee and complaineth of the selfishness and narrowness of thy heart and he takes it very kindly when thou hast a publick spirit in prayer when was it that Daniel obtained that Testimonial from heaven that he was greatly beloved was it not while he was praying for the people of God Dan. 9.20 21 22 23. And as for the prevalency of thy request if they be the children of God then saith the Lord ye may command what ye will for those Isa 45.11 and though they be a stubborn generation yea though they were persecuting Pagans thou mayest obtain something for them How oft did Moses hold off a visible stroke from the rebellious Israelites and reverse the plagues that were inflicted upon Egypt So often as he did pray so often he prevailed and when the prayers of the Saints do not prevail for removing an outward judgment nothing can help such are in a hopeless and helpless condition if Moses and Samuel Noah Daniel or Job will not be heard the case must be desperate Jer. 15.1 Ezek. 14.14 but what knowest thou O man but such a miserable wretch may belong to the election of God and that thy prayer may be instrumental for drawing him out of the snare And what mater of comfort should it be to thee if thereby thou didst gain a soul to Christ and if while thou appearest before the tribunal of Christ it be said to thee these are the men and women for whom ye did mourn and pray they that turn many to righteousness shall then shine as the stars for ever and ever Dan. 12.3 Oh parents look on your children wives on your husbands neighbour on neighbour and behold that which may stir thy bowels Ah! hast thou no compassion towards thy relations Alas it may be thou doest not pity thine own soul and no wonder then though thou prove not kind to others who art so cruel to thy self but if thou knewest the terrors of the Almighty and then considered the wofull condition of such wretches how couldst thou forbear how pathetically did the Prophet Jeremy lament when he did lay to heart the outward calamity that was to come upon the people of Israel My (z) Jer. 4.19 bowels saith he my bowels I am pained at my very heart my heart maketh a noise in me I cannot hold my peace And shall not the eternal and unless the Lord in mercy reclaim such inevitable ruine of your brethren and neighbours of the once beloved Nation of the Jews of so many flourishing Kingdoms of Turks and blind Pagans stir up the bowels of your compassion and send you to the throne of Grace to pour out a prayer in their behalf and though ye could forget strangers and such as live at a distance yet it is unnatural cruelty to deal thus with your friends and relations not to pity their deplorable condition nor to awaken those ye see sleeping securely within the sea-mark of Gods displeasure if you would cry mightily to God who knows but the echo of your supplications might allarm them and being conveyed by the arm of the Almighty rouse them up out of their brutish security But alas not a few are more ready to revile their brethren and to cry out against their faults by way of insultation then to pity and pray for them but though a Christian rebuke and loving admonition may be necessary yet thus to revile and reproach is a ready way rather to exasperate then to reclaim them O! but an affectionat fervent prayer to him who hath the hearts of all men in his hand may be very instrumental to melt a hard heart and to turn it to the Lord and do not say they are past remedy whom the Lord hath not as yet cast into hell do not bury them in the grave of oblivion whom the Lord continues in the land of the living what though they have lyen long in a dead Lethargy yet the Lord may revive them and breath the spirit of life and grace into them and make such dry a bones live Ezek. 37.3 4 5.10 11. What though thou hast prayed once and again for such a rebellious son such a wicked neighbour do not faint nor give over though the vision (b) Hab. 2.3 tarry wait for it Holy Monica continued instant in prayer for her son Augustine though she saw no success nor any change wrought in him but there was a compensation made for that delay and at length Augustine not only believeth but becometh a shining light in the Church While Paul did persecute Stephen prayes for him and God answered that prayer Christ while he was on the cross prayed for his malicious murdering enemies and in return to that prayer at one sermon preach't by Peter some thousands were converted Do not then say it were lost labour to pray for such and to what purpose should we pray for these who will not pray for themselves nay but thou shouldst the rather pity such misers who will not pity themselves If thou sawest a mad man not spare his own flesh wouldst thou look on and withhold thy help wouldst thou say he is mad and why should I hold his hands nay but thou wouldst the rather pity him because of his mad cruelty against himself Ah! What are desperate sinners but so many (c) Gal. 3.1 bewitched fools and mad men who are
strengthen and support thee no bonds nor prison can hold out all the power of men and devils cannot drive away the Christians guard or disarm him if he can pray he shall not want help to and by that work the spirit will help him to pray and in answer to his prayer will give what else he stands in need of and do not say ah but I cannot pray for though thou canst not of thy self yet thou hast help at hand the Spirit is ready to help thine infirmities We shall speak of the means for recovering and maintaining the quickning and assisting presence of the Spirit in the cases Part. 3. But now let me only enquire hast thou not a heart to desire and ask his presence and help If thou hast not such a desire why dost thou complain and surely thou art unworthy to receive and unâ—it to entertain such a guest but if thou desirest and wâ—lt ask what needst thou fâ—ar will not your heavenly father give the holy Spirit to them that ask him Luk. 11.13 O! what an excellent master do we serve who as he sets us a task and appoints our wages so also he gives strength to perform He will inable us to work and then reward our labour Fourthly All ye who live under the breathings of the Almighty ye on whom the Sun doth shine and who are warmed and refreshed with its pleasant beams take heed least ye sin away this great mercy and priviledg (c) 1 Thes 5.5 ye are not of the night why should darkness surprize you an ecclipse may prove terrible and dangerous to you The office of the Roman (d) Plutarch cher gree Rom. illust vit in Num. Pamphil pag. mihi 44 45. in Camill. pag. 127. Vestals chiefily was to keep in the sacred as was supposed fire which if let out they were driven into a dark corner stripped naked and scourged for their negligence and you who are (e) 2 Cor. 11.2 chast virgins to Christ are called to maintain the heavenly fire and if through your negligence it be quenched you will be left for a while in the dark and a (f) 2 Cor 12.7 messenger of Sathan may be let loose to buffet you especially if by some grosse and scandalous sin ye drive away the Spirit and scandalize your profession then ye may expect some remarkable stroak the Lord will vindicate his glorious Name before the sons of men who have been witnesses of the dishonour done to him If the Vestal Nunnes were deflowred they suffered a most (g) Vid. Plut. loc cit terrible kind of death their profession and function was thought holy and honourable and therefore their punishment was fearfull and remarkable and though the Lord will not destroy any of his honest servants yet he will distress and chastise them when they (h) Ps 85.8 step aside to folly he may drive them from his presence and shut them up in prison where there is neither light nor heat and in this extremity they are ready to warm themselves at their own fire and to (i) Is 50.1 a walk in the light of the sparks they have kindled running either to creature-comforts to calm that storm being in that distemper somewhat like to (k) 1 Sam. 16. Saul who when the evil spirt from the Lord came upon him called for the musicians or else they rest on their duties not looking up to the Spirit for his help thus as it were daring with Nadab and Abihu to offer strange fire before the Lord. It was not lawfull for the Vestal (l) Vid. Plut. loc cit Nunnes to kindle their sacred fire if once put out any other way but from the Sun-beams though the Saints fire be never totally extinguished yet in the night of desertion while the soul is asleep and neglects to maintain it it becometh so weâ—k that without a new supply from heaven it will not burn our sacrifice and if strange fire be taken in the place of it our sacrifice will not be accepted Every fire is not kindled from heaven there is a fire that ariseth from the bowels of the earth as in (m) Lev. 10.1 earth-quakes and that is dangerous there is also a (n) Vid. doctiss Ioâ—n de Mâ—y Sac. Phys part 2. loc 5. fire that cometh from hell and this whatever be the fewel and matter yet as to its original is devilish The bullock thou offerest may be without blemish and yet brought from the wrong herd it concerneth us therefore to know whence good motions come and how they arise in the heart before we bring them to the Altar and offer them up to God And thus we come to the last particular we promised to speak to which hath two branches viz. how that sacred fire that cometh from heaven may be known and dâ—stinguished 1. from that fire which cometh from hell 2. from the fire that proceedeth only from our own bowels or is brought from our own harth As for the first we shall 1. speak a word to that which is supposed and then 2. to the question it self 1. Then it is here supposed that Satan hath an influence upâ—n the heart and can suggest to us either good as to the object and matter or ill thoughts and can obstetricat to the bringing forth of vile lusts and affections It were too large a field neither will we digresse so far to speak of the severall (o) Vid cantur Scholast ad 1.2 quaest 80. loc com Scriptores § de tentatione Catechist in orat domin inprimis vero I hom Goodwin de desertion or a chird of light Ch 6 7 8 9 10. wayes and methods Satan observeth that he may alluâ—e and intangle weake and foolish me but we shall now only in the generall and briefly speak to that intricat and obstruse question how Satan doth work on the understanding and will whether mediatly or imediatly and the common opinion not only of popish Casuists and School men but of all Divines of whatsoever profession whether orthodox Lutheran c. is that Satan hath only a mediat accesse unto and indirect work upon the heart v z. in that he can work upon the senses whether outward or inward and imagination and there stir up Phantasms and representations whereby the mind and will by reason of their sympathy and connexion with those inferior faculties being affected are drawn along to subscribe approve and comply with what is thus suggested unto them by these native trusties And thus Satan may be compared to an enemy besieging an impregnable for t who having gained some out-works doth from thence at a venture cast fire balls over the wall or in at the windows not knowing whether they shall hurt or not so Satan that malicious enemy having accesse to the senses imagination and sensitive appetit those naturall agents neither being abâ—eto resist his poâ—er nor watchfull against his assaults are more easily brought under and he havi g friends
ingenuity left there whether it were not a righteous thing with God to deal with thee according to thy folly 2. God doth not so much value our work and performance as the (g) Mentem offerentis non oblationem attendit glos iuterlin in Gen. 4 4. fountain and principle from which it doth flow and the end and scope at which we aim but untill thy heart be renewed thou canst not act from a principle of love nor make his will and command thy motive nor honestly aim at his glory but thy motives must be carnal and thy end self-interest thou canst not act spiritually nor bring out fruit to God till thou be ingraffed into the true and lively vine the Lord Jesus Joh. 15.5 And therefore thy prayers and performances though never so specious must be an abomination to him self being thy idol before which thou fallest down in every act of worship thou seekest nor God for himself but for thine own base carnal ends which if thou couldest otherwise obtain thou couldst with all thy heart bid farewell to God his worship and service he should hear no more of thy prayers and supplications And thus as the supplicant is not the same not a son but a stranger so the supplication is not alike there is a great difference and inequality in the work it self the Saints pour out other kind of prayers unto God then the unregenerate and therefore no wonder the successe be not the same albeit there may be much art and eloquence and great variety of pertinent expressions yet till the heart be renewed our censer's in stead of incense must be filled with such loathsome filth as must make our sacrifice abominable The old root doth continually send out and communicate so much venom to all its branches that no fruit can be gathered from thence but what is full of deadly poyson a polluted heart will so pollute and infect all our actions and performances that they must be naught in Gods account hence 1 Kings 8.38 this leprosy because of it infection is called the plague of the heart But though these two be very considerable 1. the state of the person for what father will not hearken more to the cry of his son and child then to the voice of a stranger and enemy 2. the quality of the work for who would lay brass in the ballance with gold Yet these are not the main grounds of discrimination and difference as to the present case concerning the acceptance and audience of the one and not the other but that must be brought from another root which now we shall only name as being already more fully opened viz. 1. the assistance and concurrence of the Spirit 2. the merit and intercession of Christ Hence A third reason of the point may be this we cannot pray acceptably without the help and assistance of the Spirit unless he enable us to speak and teach us what to say ah what can we plead upon the account of any though never so eminent work as coming from us Hence saith a (h) Mr. Fenner Sacrif of the faith pag. 6. and pag. 52. reverend Divine God no more respects the prayers of the wicked as being offered up by themselves without the concurrence of the Spirit then he respects the lowing of Oxen or the gruntling of Hogs None have the spirit of supplication but such as have the spirit of adoption and therefore we cannot be assured of the success of our prayers till our son-ship and adoption be cleared and sealed to us See Part 1. chap. 9.4 All the promises are yea and amen in Christ and therefore whatever the Lord out of his general bounty and pity and by the hand of a common providence may bestow upon an Ahab fasting and humbling himself and upon an Ishmael crying and weeping yet they had no covenant right to what they did receive nor could they lay claim unto or plead a (i) Nay Sua rez though a Jesuit and a great patron of the merit of congruity yet granteth ora tionem non esse impetratoriam ex vi promissionis nisi ex fide procedat quia promissio non fit orationi nisi procedat ex fide Suar ubi supra cap. 24. sect 1 2. promise in prayer and therefore though at a venture they might pray and God out of his soveraignty and by way of prerogative might answer their desires yet they could not promise to themselves as not having an interest in the promises that their prayers would prove successefull Christ is the alone way to the Father and he is our altar and therefore untill we be united to him we have not access to the throne and can offer up no acceptable sacrifice Nay saith (k) Zeal Christ pag. ult reverend Mr. Love God is as well pleased with the barking of a dog as with the prayers of a Christlesse man See Part 1. chap. 8. Vse 1. Use 1. Whenever then thou goest to Gods door to knock and cry for an asmes expect to meet with this question who art thou that calls whether art thou a friend or an enemy what is thy plea who brought thee hither what interest hast thou in the place canst thou produce the Kings bond did his Spirit fetch thee hast thou any claim to the purchase of his Son c. It s too ordinary not to consider or regard what prayers we offer up to God but to rest on the opus operatum the work done however it be performed but yet it is more ordinary not to enquire after the person his state and condition many care not what they offer as all gross hypocrits but even amongst the Saints there are not a few who seldom ask who art thou who takest upon thee to sacrifice to the Lord It is indeed an evidence of love respect to provide the best of the flock and not dare to bring the halt and the lame but that 's not enough thou must also take heed in whose hands thou put'st it under the law none durst offer but the Priests who were consecrated to that office and there is a Priest-hood under the Gospel by which only acceptable sacrifices can be offered 1 Pet. 2.5 Rev. 1.6 If thou durst appear before the throne of Justice and wert able to carry thy cause in point of law and equity then thou mightest order thy cause and not fear (l) Gen. 18.25 the juage of all the earth would do right But since we have nothing of our own to hold out but sin and misery indigence and wretchedness and like beggars our sores and manifold infirmities we might be the more hopefull to carry our suit if we could plead our relation to the place Supplicants do not prevail with God as an orator with the hearers but as children with their father the sigh and groan of the (m) Videmus vulgo parcutes magis delectari balbutienti infantia infantium quam universa eloquentra hominum eloquentissimorum â—patâ—r
if notwithstanding all thy diligence and endeavours thou hast not yet attained to such a measure of assurance that thou canst say I know I am in Christ yet of thou seriously desire to be found in him and if thou continue in that diligence to make thy election sure if thou love him and carefully abstain from every thing that may displease him and hast respect to all his commandments thou needst not be afraid or ashamed Ps 119 6. thou mayest draw nigh in faith and confidently plead the promises thy child-like affection is ground enough to beget this child-like confidence and boldness Thou who hast the love and heart of a Son needst not fear while thou drawest nigh to thy kind Father O! but thou wilt say I dare not call him Father Ans We shall speak to this weighty question Part. 3. Chap. 1. But now let me ask if he be not thy Father who hath wrought these filial affections in thee unless thou hadst received the Spirit of adoption thou couldst not have the heart and love of a Son such fruit will not of it self arise and spring up in our barren desert and wilderness Herein is love not that we loved God but that he loved us He is the first lover and suiter thou couldst not love him unless he had prevented thee with his free love We love him because he first loved us 1 Joh. 4.10 19. why then is there fear in thy love and why doth not thy love cast out fear ver 18. 4. If thy fear and jealousie yet continue I have one word more unto thee albeit I cannot excuse and desire not to extenuat thy fault for thus harbouring so long such thoughts of distrust yet I must not conceal the bowels and loving kindnese of the Lord If this thy unbelief doth only arise from a mis-apprehension of thine own state and condition as it doth not null thy interest in the promise so neither will it hinder its performance and accomplishment to thee albeit the Child in the fit of a fever will not acknowledge his Father but will perhaps deny that he hath any interest in him will the Father therefore disinherit such a Son or will not his tender bowels the rather stir towards the Child to pity and commpassionat him the more while he seeth him into such a condition And ah what is the state of desertion and such darkness but a feverish distemper of the soul refusing to acknowledge its heavenly Father and will he therefore forget or disown his Saints in such a forlorn case Nay though we thus beleeve not yet he abideth faithfull he cannot deny himself his word and truth his promises and watchfull providence and that relation under which he standeth towards such 2 Tim. 2.13 He hath still the heart of a Father tam (z) Tertull. de paenit pius nemo tam-pater nemo and he will not cast off his paternal care he will hear when thou cryest to him albeit thou be jealous of his love and of thy interest in him Indeed if thou didst distrust his truth mercy and power the case were altered but since thou darst not once doubt of these but thy fear proceedeth only from thine own bowels because thou thinkest that thou art not such a one nor so qualified as to have an interest in the promise and to be an obiect of Gods mercy and love (a) We may here apply what is spoken of another kind of unbelief Rom. 3.3 shall thy unbelief make the faith and promise of God without effect Thus thou shalt not want necessaries albeit several things that may contribute for thy comfort may for a while be suspended because of thy distrust and jealousie You will say and is it not sad that our God should frown and as it were hide his face for a season and shut out our prayers Ans But where must the blame be laid If ye will be suspicious and fear without ground may not the Lord answer you according to your fear and give you ground to complain but not of his word or (b) As if these were to be blamed work but of your own heart and its distrust and unbelief if the Child will reject those medicines the Father hath provided for curing his distemper he may justly chide with and hide his face from such a Son But who dare limit the Lord either as to time when how long or how often or as to the maner and measure how far and what way he will hide his face and by what dispensations he will manifest his displeasure he may when he will disappoint thy fear and do beyond what thou couldst expect and thereby melt thy heart cure thy distemper and banish thy fear It would go ill with the Saints if the Lord did alwayes deal with them according to their fears even as to their comforts and the accomodations of the outward man 2. Obj. There are such difficulties and debates concerning the extent and meaning of temporal promises 2. Obj. that it can hardly be expected that weak beleevers and such as have not attained to a considerable measure of knowledge should be able to extricate themselves out of such a labyrinth and certainly beleeve the performance of that bond the contents and tenor whereof they are ignorant of Ans Albeit there may be some controversie and difficulty concerning the meaning of some particular promises considered singly and by themselves yet there is no good thing thou canst desire that is not clearly held forth or comprehended in some one or moe promises as hath been shown Part 1. Chap. 7. Sect. 2. And 2. we do not affirm that our faith should lay hold on the particular held forth in the promise absolutely and peremptorily but only disjunctively that God will either give the particular in kind or the equivalent but better to us at such a time and season as hath been there also shown And that there is no ground for any to question such a disjunction alternative may appear from what hath been here said But yet we do not require such an explicit particular and determinat knowledge of both parts of the disjunction as we have now for explication described but if in our addresses to God there be these two which seem to be so essential and necessary to the least measure of faith viz. 1. a believing that God is and 2. that he is a rewarder of them that seek him Heb. 11.6 If we confidently expect a reward though we cannot peremptorily determine what or when it shall be given nor whether it shall be in reference to the present exigence I dare not affirm that such a prayer will be shut out or such a supplicant sent away empty Albeit it be mater of sad regrate that we do not more clearly and particularly know what we may expect from God he having so fully revealed his mind thereanent vet those weak and less-knowing Christians need not fear if 1. they have that
dogmatical faith and know that there is a God and that he is such as he hath revealed himself in his Scriptures as to his infinite nature and the trinity of persons and those divine attributes and properties which are incommunicable to any creature that Christ is the way and the life that none can come to the Father but by him c. 2. If they believe that their labour shall not be lost he being a rewarder of all them who diligently seek him and particularly as to the present duty they know that he is a (c) Psa 65.2 prayer-hearing God albeit they cannot determine the particular mercy he will give by way of return thereto yet they know that their prayer shall not want an answer and that it is not in vain as those wicked ones did blaspheme Job 21.15 to pray unto him 3. Obj. It is a received axiom among practical Divines 3. Obj. that temporal promises are to be understood cum exceptione crucis hence Mr. (d) Mr. Spurstow Wells of Saluation ch 16. Spurstow laith down this as a rule for the right understanding of these promises that they are to be expounded with the reservation and exception of the cross and if the promises cannot with-hold the Lord from chastning the Saints with rods and afflictions how shall their e prayers be able to do it especially since prayer must be grounded on the promise Ans Albeit there be a truth in that assertion that the Lord may chasten his servants with whatsoever rod he will yet why this should be propounded as a limitation of the promise I know not and I would ask whether the Lord doth at any time afflict the Saints but for their good by this he is distinguished from earthly parents that they chasten many times out of passion and anger and without discretion after their own pleasure but he only for our profit that we might be partakers of his holiness Heb. 12.10 And if the Lord never correct us but that by that rod he may promove our spiritual good and holiness can we imagine that he will with hold any temporal mercy we ask from him which is a sort of affliction and correction yea some times very sad and bitter unless he purposed to do us more good by such a dispensation then if we had received what we desired Hence it must necessarily follow that the Lord doth never with-hold what we ask but when it is better to want then to have such a supposed mercy and therefore he must do what is best for us in such a condition and this we may believe and confidently expect in all our addresses unto him and when we get not what we askt we may be perswaded that it was not good and convenient for us at such a season that comparatively it was not good nor so fit and expedient for us as the present dispensation which therefore must not be looked upon as an exception from the promise but rather as an amplification and further extension of the promise and an object of that promise to with-hold no good from them that walk uprightly and to suffer no evil to come near them Hence the same (f) Mr. Spur. ibid pag. 232. Author acknowledgeth that the faith required Jam. 1.6 albeit it be not the faith of a particular perswasion that God will give the very thing it self that we beg of him yet it is the faith of submission by which we resolve our prayers into his will and believe that he will do whatever is best for our good and his glory And this saith he was the faith that our Lord Jesus Christ did put forth in his prayer when he said not my will but thy will be done And thus we are agreed neither do I dissent from what he subjoyneth viz that although God may sometimes assure and encline the hearts of his children that are importunat wrestlers in prayer to be confident of granting the very particular temporal blessing that they seek yet this is a confidence that is rather begotten by the Spirit in the height and vigour of prayer then brought with us unto the duty Sometimes saith he such a confidence may be but it is neither ordinary nor usual We may shut up this particular with the words of zealous Bernard Let none of the Saints saith (g) Nemo nostrum parvipendat orationem suam dico enim vobis quod ipse ad quem oramus non parvipendit eam priusquam â—gressa sit ab ore vestro ipse eam scribi jubet in libro suo unum ex duobus indubitanter sperare possumus quoniam aut dabit quod petimus aut quod nobis erit utilius nos enim quid oremus sicat oportet nescimus sed miseretur ille super ignorantia nostra orationem benigne suscipiens quod nobis aut omnino non est utile aut non tam cito dare necesse est minime tribuit tamen infructuosa non crit quoniam quidem tanta super te cura est Deo tuo ut quoties ignorans queris quod tibi inutile est non te audiat super hoc habet in med devotis cap 6. this reverend ancient undervalue his prayer for he to whom we pray doth not undervalue it before it proceed out of our mouth he causeth write it in his book and one of two we may most confidently expect that he will either give what we ask or that which will be better for us He pitieth our ignorance and will not give when it is not fit or what would not profit us yet such is his love and care that he will not suffer our prayers to return empty but when he giveth not what we out of ignorance not knowing the hurt that might come to us thereby do ask he will make a compensation and commutation and will convert it in a more profitable gift Now we come to some grounds and encouraging considerations which may support our weak faith under all the temptations and objections which Sathan and our lusts (h) Stat nulla diu mortalibus usquam Fortuna titubante fides Silius 11. L. sense and carnal reason can suggest and 1. the infinit mercy and tender bowels of our God if known and duly pondred may silence our unbelief and banish all our fears when we draw nigh to him his tender mercies are (i) Nemo est hominum vel etiam diabolorum qui dicere possit se non esse participem misericordia Dei Zanch. de natur Dei lik 4. q. 3. over all his works Ps 145.9 his mercy is great unto the heavens Ps 57.10 What is said of one stream may well be applied to the great Ocean from which it floweth as a small part what is said of the word of promise and Gods fidelity in accomplishing it Ps 138.2 may truly be said of his mercy and those bowels from which the promises did spring viz. that he hath magnified that attribute above all his name Albeit all his
return to prayer that no wisdom gift dignity excellency or strength could effectuat See Heb. 11. You will say nay but the Lord works no wonders now and my case is so desperate that less will not do the turn Ans Albeit now a dayes we have no warrant to ask or expect miracles yet his hand is not shortned and albeit the doctrine of faith be sufficiently confirmed by the miracles wrought by the Prophets and Apostles and though there be no extraordinary calling of men requiring extraordinary dispensations to evidence that it is of God yet if Gods glory and his peoples good did as much call for miracles now as in former times these should not be wanting the Lord is still what once he was wonderfull in counsel and excellent in working Isa 28.29 And albeit the popish Legends of their Saints miracles be apocryphall and in many things ridiculous yet there was searce one age since the dayes of Christ that cannot furnish authentick evidences of the wonderfull works of God toward his children Nay the Lord can by an extraordinary though strange and astonishing to us providence bring to pass whatever can make for our good and happiness Our extreamity cannot be so great that it may not be a fit opportunity for him to work there is no case so desperat in which he cannot help and far beyond our expectation provide means when the creature can see none and bless such means as are at hand though few and weak and thus by an ordinary providence work great and admirable things for the deliverance comfort and happiness of his Saints thy wound cannot be so deep but his balm can cure it nor thy disease and malady so great but he hath a remedy at hand and do not say O! if I had been living in former dayes when the Lord wrought miracles for his people thou art unworthy of this Gospel-light who wouldst once lay it in the ballance with those works of providence which also were wrought for thee and which thou to whose hands an authentick Register of them is sent oughtest to improve as thy talents And as to thy present case and trial neither thus art thou at a loss for 1. the goodness and mercy the love and tender bowels of the Father is the same 2. His word and promises his truth and fidelity are unchangable 3. The blood of Christ and his purchase and so the title and right of his servants is the same yesterday to day and for ever yea we for our further comfort have his intercession super-added 4. The help of the Spirit to direct and instruct to assist and strengthen to witness seal comfort c. is now rather more then less Since all things stand as formerly and any alteration being additional and for the better to us-ward our interest in God and in the blood of his Son our right to the Promises and to the Covenant the same why may not our expectation and confidence be as great and strong and Gods care and providence as sweet and comfortable as in dayes of old especially since our need straits and difficulties may be as great and Gods glory no less concerned therein then at any time formerly since all things thus stand alike shall not the event be the same Though there may be some change in outward dispensations and in the manner of working yet the work and effect may be the same as effectual and seasonable as sweet and comfortable to us and as unexpected astonishing and admirable to enemies and why then may not we as well as Gods people and servants of old lay hold on his omnipotency and infinit power for our stay and comfort 4. Consider that title and name the word of truth giveth unto the Lord he is the hearer of prayer Ps 65.2 he is plenteous in mercy to all that call upon him Ps 86.5 he will fulfill the desire of those that fear him and hear their cry Ps 145.19 And may we not have this confidence in him that he will hear us whensoever we call and may we not know that he will answer our desires 1 Joh. 5.14 15. c. It is reported to the commendation of some States and Princes that they never rejected any Petitioner the Senatours of old Rome did (l) Rob. Cawdray treas of simil pag. 548. judge it a great disgrace to the Roman state that any man should have occasion to say that he had in vain asked help at their hands It doth not become the Emperour said (m) Ne quem sine spe dimitteret negans oportere quenquam a sermone principis tristem discedere Cluver Hist epit in Tito Vespas pag. mihi 289. the noble and magnanimous Titus Vespasian to send any supplicant sad from him Ah! shall the poor creature have such large bowels and shall not the infinit Creator the (n) 2 Cor. 1.3 Father of mercies and God of all comfort pity all his honest supplicants Shall it be below a generous Prince to send away any of his subjects sad from his presence and shall not the King of Saints regard the prayer of his destitute ones and hearken to their complaint Ps 102.17 Such as never went to school and know not how to frame an argument according to art may without hesitation from this encouraging principle with the Prophet Ps 65.2 draw that sweet conclusion therefore unto thee shall all flesh come and may if the fault be not in themselves with confidence present their supplications unto thee And who would faint in that exercise that cannot want success O! let us consider the parable Luk. 18.1 with the several encouraging dissimilitudes and let us no more doubt of Gods readiness to hear and answer our requests particularly let us ponder how it was a burden to that cruel Judge who neither regarded God nor man to be petitioned but the prayers of the Saints are Gods delight Prov. 15.8 they ascend up before him as incense as an odour of a sweet smell and a sacrifice acceptable and well-pleasing to him Ps 141.2 Revel 8.3 4. The voice of his petitioners is sweet and as musick in his ears Cant. 2.14 Rev. 5.8 Ah! why shouldst thou weary in speaking since he doth not weary in hearing what though the vision tarry yet wait for it because it will surely come it will not tarry What strange language is this though it tarry it shall not tarry But there is no contradiction though as to our sense and apprehension it tarry and for a long time yet it shall not tarry one moment longer then the fit and appointed time The Lord waits that he may be gracious unto us and do us good that we may be fit to receive and improve every mercy aright and that it may be a mercy and blessing indeed Isa 30.18 And will we not suffer him to time our mercies so that they may do us good and if once the fit season were come while his servants are yet speaking he will hear yea
commend this practice which yet did very much evidence their zeal offered themselves to the flames and though thousands from day to day did suffer yet the number of professors did daily encrease The (i) Sanguis martyrum semen ecclesia ashes of the Martyrs becoming the seed of the Church many strangers did then come in who seeing the zeal and courage of Christians joyned with them in their sufferings owning Christ and his Gospel in these cruel and bloody times but alas how few in our dayes would abide the tryal a little storm would make the multitude of professors to renounce and disown their old Master with whom they resolved to stand but not for him to fall and shall we make such our copy and think it enough to do as they do A third direction is this converse with the Saints their company and society may be very quickning it s not good for the sick to be alone the company of friends may then be very usefull comfortable and refreshing but especially dead Saints may be profited by the society of their living brethren spiritual conference flowing from sincerity experience sense tenderness c. is very quâ—ckning and enlivening (k) Ferrum ferro acuricur as iron sharpeth iron So the Saints the countenance of their friends Prov. 27.17 How did the hearts of the two disciples going to Emaus burn within them at Christs heavenly discourse Luk. 24.32 Nâ—y the Spirit of God may come upon a (l) 1 Sam. 10.10 Saul when among the Prophets such may find a temporary work upon their heart and shall a Sâ—int among the Sâ—ints meet with no heavenly impression When they that feaâ—ed the Lord spake one to another the Lord drâ—w â—igh and hearkned and would he come without a blessing Mal. 3.16 While the Disciples were communing about Christs sufferings himself drew near and met them Luke 24.15 and he will never be far from those who are thus employed and such while alone shall not as he said of himself John 16.32 be left alone his spirit will come and visit them Mat. 18.20 When Christ is the subject of our conference he will be an associar and assistant Ah! that Saints now a dayes should be such strangers to this promâ—sing exercise and this is one and not the least of the causes why the Saints of old did so far exceed us in zâ—al activity life and tenderness they could scarce meet together and see one another in the face without a word concerning their beloved but how do we blush to speak of maters of soul concernment lest we should be judged to be hypocrites singular busie-bodies and I know not what I will say no more now but there will be found to be here a mutual causality when Christ is near the heart he will not readily be far from the mouth and again the lips will affect the heart and heavenly discourse will make an impression there 4. Attend the ordinances of life diligently as faith (m) Rom. 10.17 cometh so it is strengthned by hearing though private ordinances must not be slighted yet a special blessing may be expected on Word Sacrament and the publick Ministry our graces comforts strength activity and enlargâ—ment are all conveyed through the same channel and if the Word could beget a flash of joy in Herod Maâ—k 6.20 if it could quicken and as it were soften that flinty heart will it not make a more deep and lively impression upon a (n) Ezek. 11.19 heart of flesh If the Word can thus beget heat where there was no fire will it not far rather blow up those coals which are already kindled 5 If we would be fervent in spirit let us not be slâ—thfull in business Rom. 12.11 Though we must be carefull for nothing Phil. 4.6 yet we must not be idle and negligent he who will not work should not eat 2 Thes 3 10. Immoderate excessive and distrustfull care choaks the spirit as too much oyl the flame and yet moderate care in the faâ—â—hfull discharge of our particular calling is a notable help against sleep and drowsiness and a preservative against infection as in the body the humours will putrifie without motion and will beget dangerous diseases So the faculties of the soul when not imployed will contract rust and become unfit for action and when they are not set a work either in religious exercises or the duties of our calling Sathan will readily improve the occasion and imploy them in his (o) Nihil agendâ— homines mâ—le agero diâ—cunt work an idle man tempts the dâ—vil to tempt him Idleness as (p) Oâ—ium pulvinar Satanae 〈◊〉 alesicii principium apud Râ—us sym inter part 1 sym 53. Otia dant vâ—tia 〈…〉 one saith is Sathans reposing beâ— and the mother of all wickedness Ah! this in great part is the cause both of the outward and spiritual poverty of many in this Land who being askt as Iosephs brethren were be Pharaoh 2 Gen. 47.3 What is your occupation could return no other answer but that they were Gentle-men as if by their birth they were licentiated to be idle and to follow no calling or occupation yea and as if a calling would be a reproach to them and a disparagment to their ancestors and education whileas truly and according to Aristophanes his verdict a (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoâ—han apud Reuâ— loc câ—â— life of idleness better becometh beasts then men and as (r) Ego inquit Cyrus Xenophonteus arbitror decere principem ante ire subditis non vita deside laborum experte sed eo quod ribus provideat laboresque lubenter subeat Reus ibid symb 30. Cyrus said it is more noble and Prince-like to excell and go before others in activity diligence and pains then in sloth idleness and luxury And O! if such would consider that idleness was one of the crying sins of Sodom Ezek. 16.49 Time is too precious a talent to be hid in a napkin and being once past cannot be recalled are potest nullo perbreve tempus emi no gold nor money can buy and redeem it Thus you see how ye should prepare for and come to the work now let us add some few directions which may help to quicken us while we are at the Throne 7. Then limit your heart to the duty and (Å¿) Now labour to put in practice that resolution of which direct 5. arrest it at the present work lift up your heart to God and settle it upon him suffer it not to look down to the world or gad about lay a restraint upon thy vain roaving and unstable mind repelling without dispute and inquisition every suggestion and impertinent thought not asking whence or for what it came yea though upon the mater and otherwise it were never so good and necessary yet reject it then with indignation as being unseasonable and coming to interrupt thee while thou art speaking to the great King Albeit such pretended friends
nor purpose to give nor his love and fatherly affection toward us can hinder the Lord from saying to us in reference to all our mercies what he said to his ancient people Ezek. 36.37 concerning the mercies there promised I will yet for this be enquired of by my people to do it for them It is true the Lord often (c) We heard the Jesuit Tolet confessing that the prime and principal mercies both in nature and grace are previous to our asking part 1. chap. 8. pag. 317. with whom Salmeron joyneth tom 5. in evang tract 45. in haec verba scit enim pater vester quid opus sit vobis antequam petatis prevents us with his mercies Isa 65.24 but not to take us off but the more to engage and encourage us to pray and praise him As to the place Joh. 16.26 27. Christ doth not there deny that he will pray for them that being contrary both to his promise and practice but he would there lead his disciples in to the fountain and principal cause of all their mercies viz. the eternal love and free grace of God which did put a difference between them and others from which fountain through his blood all our mercies do stow so that not only our weak and imperfect prayers but also his most effectual and powerfull intercession is but a mean for obtaining and conveighing to us those mercies which our gracious Father of his meer good pleasure and love in Christ Jesus hath appointed and prepared for us from all eternity as we have shown at length and vindicated this place Part 1. Chap. 5. Sect. 1. Pag. 68. Christs scope there is not to exclude his intercession but to prefer the Fathers love and his death and to prevent that mistake that is incident to mourning sinners ah think they Christ is mercifull and tender-hearted toward sinners else he would not have shed his precious blood for them but we are afraid lest God prove a consuming fire to us and pursue us with his justice O but saith our blessed Lord I would not have you even after your eyes are opened to see my love in laying down my life for you and going to heaven to prepare a place and to intercede for you so to look on my death and intercession and my kindness toward you thus sealed and manifested by such convincing demonstrations as to exclude the father and to imagine that he hated you and were unwilling to do you good for saith he the father himself loveth you And though I did not intercede for you yet having elected you to obtain salvation through my blood he would show mercy on you no less then on your forefathers who had not the benefit of my intercession the love of the Father is the first fountain of all our mercies for though we were elected in Christ yet the free love of God who is Father Son and holy Ghost in order did preceed every thing that can fall under the notion and consideration of a mean hence it s said that God so loved the world that he gave his only begotten Son c. Joh 3.16 1 Joh. 4.9 10. And now we may (d) It s observable that all the objections here may be as we have shown made use of as so many arguments and motives to encourage us in going about this duty where can we then look and not see some one or other motive and encouragment since all that can be alledged by devils or men against this work may serve as a mean to stir us up to the diligent performance of it retort this and the preceeding objection which are so far from holding forth a discharge from and discouragment to pray that in both we have a notable encouragment and engagement to this duty ah what can more sweetly and strongly draw a poor indigent sinner to the rich treasure then the cords of the free promises and where is there such a cordial for a fainting soul that dare not look up to the throne of grace as the consideration of Gods mercy and fatherly love toward us in Christ and what madness must it then be to make these become a heavy burden and so many weights to press us down while we would lift up our hearts to the Lord and to make those healing medicines become deadly poyson to us Ah! had not the Lord prevented us with his free love and gracious promises in Christ what warrant had we more nor devils to draw nigh to God but now having such a loving Father such gracious Promises and so great a Mediator and Advocat we may come with boldness unto the throne of grace that we may obtain mercy and find grace to help in time of need Eph. 3.11 12. Eph. 1.13 Act. 26.6 7. 1 Joh. 3.1 and 4.10.2 2 Cor. 7.1 Heb. 4.16 c. As to the question whether we intended by our prayers to move God its commonly answered and but briefly and in a word that prayer works a change in us but not in God who of himself is willing to give if we were ready to receive he (e) Isa 30.18 waits only that he may be gracious and (f) 1 Chron. 4.10 bless us indeed and prayer enlargeth the heart and those pleas and arguments we use in prayer do serve to strengthen our faith and to beget such a holy humble and confident frame of spirit as the promise of audience doth require and which will be ready to receive mercie aright and to improve them to the honour of the Giver and thus prayer is that rope whereby as the Jesuit g Salmeron from the supposed Dionysius saith we pull our vessel to the rock (q) We do the rather take notice of this allusion as being owned by a Jesuit who otherwise teacheth according to the principles of of the pelagian School that God will concursus scil in actu primo seu voluntas qua Deus statuit cum causis secundis concurrere c is determinable by the will of the creature to this or that act Est ergo inquit oratio que madmodum magnus ait Dionysius de div nominib cap. 3. veluti catena aurea è caelo demissa per quam qui ascendunt videntur quidem cattnam ad se trahere sed revera ipsi potius ab ea trahuntur in caelum dum precamur Deum ' non ipse sit aptior paratior ad nos audiendos sed nos capiendis illius beneficiis preparatiores Salm. in evang tom 5 tract 45. prope finem vid etiam Toletum in Joan. cap. 16.26 27. but not the rock to us But albeit upon the matter this be a truth yet not a satisfactory answer to the question for clearing of which we would offer these few considerations 1. it cannot be denyed that as the exercise of every grace is a mean for the growth and strengthening of it and quickning the heart for for a communion with God So in a speciall manner that spiritual and