the name of attention as being not an act of the mind but of the will and so more fitly as also it is sometimes by (i) Art cit in corp Aquinas called the (k) Velle attendere non est pâ—atinde in re Cajet in Sum. 1.2 quaest 83. art 13. purpose and intention How would those Rabbies declaim against hereticks if they had fallen into such a gross mistake and confusion its true the object of that intention is attention for thereby we purpose to attend but who is so childish as to confound the act and the object for so we might take quidlibet pro quolibet And yet attention cannot alwayes be the object of their intention especially when they go to pray in an unknown language for how can they resolve to attend to what they know not unless it be to the sound and pronunciation of the letters And thus Parrots may as well be said to pray to God as Papists Hence our first argument they who teach plead for a brutish way of worship must be the followers and admirers of (l) Rev. 13 4. and 16.2 the beast who have his mark upon their fore-head But beasts having learned to utter words may pray to God in the popish way without reverence and attention Ergo But it is not strange to see them who make so many gods of idols and images in giving them divine worship and honour to make an idol of the true God and to serve him as if he neither knew nor (m) Jer. 10.5 could do good or evil Hence 2. Who dare thus mock a King or Ruler Will any speak to such and not take heed what he faith If thou didst (n) Mal. 1.8 offer such irreverence to thy Governour would he be pleased with thee 3. If God be a Spirit he must be worshiped in spirit and truth Joh. 4.24 What doth the holy Lord value the gesture of the body and the moving of the tongue if the heart be not imployed in the work there must be as (o) Ratio redditur ex parte naturae ipsius Dei quia scil natura ejus est non corporeum aliquid sed spiritus propterea oportet adorantes eum adorare in spiritu veritate ut adoratio conformis sit adorato Sub spiritu voluntas sub veritate intellectus comprehend itur In spiritu non cultu temporale non lingua sed interiore cultu consistente in spiritu hoc est in adnimo c. Cajet in Joa 4 23 24. Imo ipse Suar. loc cit cap. 4. § 4. fatetur adorationem Dei requirere attentionem mentis aliaâ— fieri solo corpore non in spiritu quia licet adoratio in spiritu non excludat actionem corporis requirit tamen principaliter spiritus influxum ut sit vera adoratio Cajetan confesseth a conformity between our worship and him whom we worship We must seek to the father of Spirits with our spirit and whole soul the mind must attend and direct and the will must intend and follow the pursuit otherwise the name of God is taken in vain and the holy one is not worshipped but dishonoured by our babling we may thus fear to meet with a return in wrath and that the Lord will deal with us according to our folly but have no (p) Non remisse nec mente huc vel illuc evagante eo quod talis non solum non impetrabit quod petit sed magis Deum irrit abit Basilius apud Thom. dict art ground to expect an answer in mercy and that God will accept such vain oblations 4. We may argue from the nature of this exercise What is prayer but a lifting up of the soul to God Psa 25.1 and 86.4 Or as commonly from (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascensus mentis ad Deum Damascen it is defined an elevation of the mind to him And this as (r) Suarez loc cit § 5. Suarez confesseth is essential to prayer So that there can be no prayer unless the soul and mind be thus elevated to God but it were ridiculous ro imagine that the mind is lifted up to God when it doth not attend but wander and run away from him and divert to other objects Ergo 5. How did the Apostle abominate this strange doctrine while he would not permit that any man should utter words in prayer before others which they did not understand albeit the speaker did well know their meaning But saith he I will pray with the spirit and will pray with the understanding also and in the Church and before others he would rather speak five words to their understanding then ten thousand in an unknown tongue 1 Cor. 14.14 15.19 Hence some of the Papists themselves yea some of their great (Å¿) Ex hacâ— Pauli doctrina habetur quod melius ad edificationem Ecclesia est orationes publicas quae audiente populo dicuntur dici lingua communi clericis populo quam dici laâ—ine Cajer in 1 Cor. 14. ad 17. Quod si populus intelligat orationem benedictionem saecrdotis melius reducitur in Deum devotius respondet amen Lyra in 1 Cor. 4.15 Doctors have been forced to acknowledge that it were better and more profitable for the people that their prayers and publick service were performed in their vulgar language that all might understand and joyn in the work then in latine which few or none except the Priest yea haply not he doth understand thus Lyra and Cajetan And as for private prayers (t) De privata autem oratione non improbabiliter dici potest utilius esse personis idiotis vocaliter orare in sua lingua vulgari quam in latina vel alia sibi ignota nam per se loquendo hoc videtur fructus sius ad fiuem orationis Suar. loc cit cap 5. § 4. Suarez granteth that it were more fit and convenient that the multitude and rude people should pray to God in their own language then in latine whereof they are ignorant You will say what then can be the reason why still they retain that ridiculous practice and at other times plead so earnestly for it Ans The Pope and his Cardinals being earnestly sollicited and pressed with fear had almost yeelded at the Council of Trent to reform this and several other abuses from which little gain might be reaped and whereby the Popes treasure was not much encreased till at length they considered that this was an ill preparative and might prove dangerous if thus once they suffered the foundation concerning the Popes infallibility (u) Nihil-ominus ex istis ritibus quovis uno mutato subrui conti nuo fundamen ta prorsus omnia Ecclesiae Romanae prudentis esse non tam principia quam fines rerum animadvertere c. Sva Pol. hist conc Trident. lib. 7. pag. mihi 775. to be shaken for thus the people might be brought to believe that they who had erred in these
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
work and engagement herein Page 515 Some directions Page 518 Marks of the prayer of faith as first negatively if we walk not as children we cannot call God Father Page 519 Secondly positively 1. enlargement in prayer 2. frequency 3. calmness and composure of spirit after prayer 4. watching for an answer 5. thankfulness though the particular be not given 6. some intimation of love made to the heart Page 521 We have reason to be humbled for our unbelief Page 529 What faith did Adam in the state of innocency act in prayer and whether he then knew the mystery of incarnation Page 530 If we suppose the Saints in glory to pray whether may they be said to pray in faith Page 531 Whether the unbelief of the promises or of the threatnings be the greater sin Page 533 CHAP. III. Some consequent conditions of prayer first after prayer we must wait and look up to God for an answer Page 535 Secondly we must watch and look in to our selves Page 539 Thirdly we must renew our requests and continue instant at the throne of grace adding prayer to prayer Page 541 Fourthly we must use the means for obtaining what we ask from God our prayers ought not be pretended as a cloak for idleness ibid. Fifthly when the Lord answers our prayers we must return the sacrifice of praise Page 544 What our praise and thanksgiving importeth Page 545 Whether all these qualifications which should go before accompany and follow our prayers be essentially necessary to its acceptance and audience and what be more what less necessary Page 547 Some grounds of encouragement to weak Saints with the concurring testimony of some practical Divines Page 549 PART III. Some practical cases What cases belong to this place Page 552 CHAP. I. How we should in prayer conceive of God and of the persons of the glorious Trinity Page 553 Sect. I. How we should conceive of God when we draw nigh to him Page 553 Humility and reverence necessary here ibid. Concl. 1. Beware of mental idols for representing Gods infinit nature Page 555 Concl. 2. It s no small part of our knowledge to know what God is not ibid. Concl. 3. Yet he calls us to behold his positive perfections Page 556 Concl. 4. In prayer we may select and make choice of such divine attributes and perfections as are most sutable to our condition Page 557 Concl. 5. We may not draw nigh to God but in Christs name Page 558 Concl. 6. But in Christ we may draw nigh with confidence as children to a father able and ready to hear and answer Page 559 It s not presumption but a duty to call God Father ibid. What if we be not assured of our adoption Page 560 Is it not a mocking of God to call him Father when he is not and while we are not in the state of adoption Page 562 Some evidences of adoption ibid. Though we be children yet if we know not our state whether may we in truth and without a a lye call God Father Page 564 Five bonds whereby a child of light walking in darkness may lay hold upon God as a Father ibid. Sect. II. After what maner and order should we direct our prayers to the persons of the glorious Trinity Page 566 The Trinity a great mystery yet clearly revealed as to the thing it self though not as to the maner Page 567 Concl. 1. There is a natural order among the persons of the Trinity Page 568 Concl. 2. There are not three first causes and principal agents but one Page 569 Concl. 3. There is an appropriation of works and attributes but not exclusive ibid. Only in the work of redemption there be something peculiar to the Son Page 571 Concl. 4. We must not so direct our prayers to any one person as to exclude the other two Page 572 Concl. 5. Yet we may so direct our prayers to one as not actually to meditate on the other two Page 573 Concl. 6. In singling out any one of those glorious persons we may reflect upon and improve the appropriation of works and attributes ibid. Concl. 7. Yet we are not so limited thereto as that upon occasion fix upon any one ibid. Whether as we may put up several petitions to several persons So also one and the same petition to several persons Page 574 Concl. 8. Yet usually Christians address themselves to the Father Page 575 Concl. 9. That noble way of conveighing all good to the Sants from the Father through the Son and by the holy Ghost doth not by any natural result flow from that original order that is among those glorious persons Page 577 A voluntary covenant the ground of this dispensation Page 578 The School-distinction of mission not full it wants the most usefull member Page 581 Concl. 10. We are not so oblieged to conceive of God under these personal relations that we may not worship him absolutely as the alone Jehovah ibid. A word of warning caution and exhortation Page 582 CHAP. II. Of the with-drawing of the Spirit deadness wandering thoughts c. Page 586 Sect. I. Of the with-drawing of the Spirit Page 587 How far the Spirit may withdraw from the Saints ibid. Whether the Spirit alwayes worketh as to the conservation of grace so also to it's operations increase and growth Page 588 There may be a total suspension of gracious influences as to prayer and other particular performances Page 589 This suspension may fall under a two-fold consideration 1. as our tryal 2. as our correction and punishment Page 589 The Lord doth not alwayes with-draw for sin but sometimes for c. Page 590 And thus the suspension of grace is either 1. medicinal or 2. monitory or 3. probatory or 4. castigatory Page 591 Yet it is alwayes our duty to examine our hearts and wayes lest c. Page 592 We would distinguish between the comforting and the quickening or assisting presence of the Spirit Page 593 The Spirit may be provoked to depart either more directly and immediatly or more mediatly and indirectly ibid. How the Scriptures express the more direct affronts and indignities offered to the Spirit Page 594 The Spirit may be said to be quenched either positively or negatively by commission or omission ibid. Negatively 1. by not yielding to his motions 2. by not welcoming him nor prising his presence 3. by a decay of love respect reverence c. Page 594 Positively 1. when we prostitute his gifts to our carnal ends 2. when we undervalue and entertain base low thoughts of them 3. when we contemne his Authority and obey Sathan and welcom his temptations notwithstanding the contrary motions and warnings of the Spirit 4. so much of illumination and light so much of conviction and conscience as is choaked so far the Spirit is dishonoured and provoked Page 566 How the Spirit is provoked by every reigning sin Page 597 A word of exhortation Page 598 The Saints danger when the Spirit with-draweth Page 599 How we may
omues i. e. quatuorgenera orationum ibi enumerata debe â—â— conjungi petitioni ut perfecta efficax sit ideo etiam censeÌ„tur quasi quatuor partes complentes constituentes integrum officium orandi Fran. Swarez ad 2.2 a quaest 81. ad 100. de Stat. Rel. Tom. 2. Tract 4. lib. 2. cap. 3. sect 4.8 Licet oratio plurium virtutum actus includaâ— omnes tamen ad petitionem ordinantur ut melius fiat inde orationis nomen participant ibid. in primo cap. lib. 2. vid. lib. 1. cap. 1. sect 8 9. Swarez speaketh integration of Prayer and so ought not have been omitted in its definition yet since they make us two distinct heads of practicall divinitie and here fall in only as accessories of this duty we will refer them to their proper place purposing now only to speak of Prayer according to its proper acception And thus it is contra-distinguished from confession thanksgiving meditation c. and doth import (h) Et in hoc sensu definiente Damasceno loc cit est petitio decentium à Deo asking or petition And thus sayth (i) Swarez loc cit sect 8. Ipsa ergo petitio propriissimo speciali modo oratio dicitur atque ita censent D. Thom. Bon. omnes qui de oratione scribunt Swarez when mention is made of Prayer for any person or thing in the Scriptures it is alwayes taken in this sense and the fathers and School-men and whosoever saith he have written of Prayer have spoken of it in this signification and the word Prayer in our language cannot without great impropriety be applyed to signifie any other thing CHAP. IV. In what act of the Soul prayer doth principally consist Psal 27.8 When thou saidest seek ye my face my heart said unto thee Thy face Lord will I seek COncerning that which we meet with in the (a) Quod locum generis occupat first words of the desinition while Prayer is said to be an offering up of our desires c. we may inquire In what act of the Soul doth Prayer directly formally and principally consist By which question we do not exclude the voice as if it might not concur in the performance of this duty Wherefore is the tongue called our glory Ps 57.8 and 108.1 and 30.12 if it should not be employed in glorifying its Maker in praising of and praying unto Him but though it must joyn in the work yet it cannot give life and being unto it that must flow from another fountain after which we now enquire and therefore while Prayer is divided in Mental and Vocal the last trust include and suppose the former else it deserves not the name Lip labour is not Prayer But you will say we cannot petition and ask but by the voice and therefore the first must also include the last Ans Amongst men there can be no society no asking nor granting unless there be some expression by the voice or outward gestures but we may converse with the father of Spirits and pray to Him who (b) 1. Chr. 28.9 understandeth all the imaginations of our thoughts and espieth them (c) Ps 139.2 afar off before they have any being or can be known to our selves without an interpreter This (d) Estque haec significatio communis mentali vocali orationi quia utroque mode petitio fieri potest à Deo Swar loc cit lib. 1. cap. 1. sect 8. Swarez granteth and I think none of the Papists these Patrons of Lip devotion will deny In answer to the Queree the Roman Casuists and Scholemen following their Patron (e) Thom. 22 quaest 83. art 1. Thomas affirm that Prayer is an act of the Understanding and not of the Will Their grounds are frivolous and not worthy to be considered unless to shew the folly of these luxuriant wits 1. It belongs saith (f) Loc. cit in Corp. Thomas to the understanding as to command so also to (g) Ita se habet oratio ad superiorem sicut imperium ad inferiorem petition and ask Ans Whatever might be said concerning the faculty of the Soul that commands and sets a work the rest yet we cannot be said to ask any thing of God unless the Heart present it's desire and so the Will must draw up the supplication and offer it to the King But we may far more probably lay down the contradictory supposition and say that it belongeth not to the understanding as elsewhere we may have occasion to shew at greater length but to the will as the Mistris and Superiour to command the rest of the faculties O! But 2. saith (h) Lessius de Just Jur. lib. 2. cap. 37. dub 2. Greg. Nyss Or. 1. de Or. Dom. Chrysost lib. de Orand Deum dicuut orationem esse colloquium cum Deo Lessius Prayer is Locution and a kind of Speech Thus the Fathers have defined Prayer a conference with God but nothing within us except the understanding can entertain that conference Ans It s true in Prayer we enjoy a sweet communion with God we speak to him and poure out 〈◊〉 complaints unto him but it s a spirituall conference in which the heart the will and the affictions are principally employed That 's the first thing which God requires and especially regards My son give me thy heart Prov. 23.26 And therefore whenever the Psalmist drew nigh to God either to pray or praise he lookt mainly to his heart knowing that if it was not prepared to speak to God there was no other speaker that would get a hearing and he thinks it not enough to have his heart set a work unless the whole heart were employed Ps 9.1 Ps 111.1 Ps 119.145 Ps 138.1 Ps 86.12 c and only that man to him iâ— the blessed man that seek God whether in Prayer or any other point of Worship with the whole heart Ps 119.2 The heart hath a voice which God well understandeth and will hear when all other Messengers are sent away empty we have a sweet though short dialogue Ps 27.8 The Lord begins and drawes on the discourse with a kindly invitation to seek his face but who makes answer O! Say these learned Rabbies the heart and will cannot speak nay but saith the Prophet David I acknowledge no such axiom my heart must make the reply my (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heart said unto thee thy face Lord will I seek Amongst our Divines I find not this question moved but I know (k) Only Dan. Til. once ours then Arminian and afterwards I know not what in his Syntagdisp de precseemeâ—b to joyn with the School-men none of them who will not joyn with D. (l) Oratio est voluntatis nostrae religiosa representatio coram Deo Ames Med. Theol. cap. 9. de cas cons lib. 4. cap. 14. Ames while he describeth Prayer a religious presenting of our wills before God which upon the matter differs not from
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
more readinesse yeelding and condescension in him then in the Father that he interceeds and deals with the Father that he may come that length 5. There is but one Mediatour between God and men the Man Christ Jesus 1. Tim. 2.5 As to the places objected To the 1. Chrysostom and Theophylact think that by the Spirit Rom. 8.26.27 is meant the miraculous gift of Prayer then poured out not only upon the Apostles but on others whom God occasionally called to be the mouth of and to speak in their Christian meetings But that gift being 1. temporary continuing only with the Christian Church in her infancy And 2. being peculiar only to some and at certain times when they were assembled with others And. 3 not agreeing with the context And 4. the word not being found in that sense in any other place For the Spirit of grace and supplication promised Zech. 12.10 was to be poured out upon all the saints and converts of the house of David and amongst the inhabitants of Jerusalem we cannot approve this interpretation 2. Ambrose by Spirit there understands the new nature and regenerat part So the word is frequently used in Scripture and we can see no inconvenience that can follow upon this interpretation yet when we compare this with other places which seem to be parallel with and exegetick of it we think the third and most common interpretation should rather be embraced that the Spirit there is said to make intercession for us not properly as if the holy Ghost did pour out a Prayer for us but effectively because he helps and enables us to interceed and pour out acceptable Prayers thus the Spirit is said to be sent in our hearts (i) Clamat dupliciter tum quia fiduciam filialem intus in cordibus excitat tum quia foris ore clamare facit Paraeus in Gal. 4.6 crying that is making us to know that God is and inabling us to call him Abba Father Gal. 4.6 Rom. 8.15 And we may observe how the one place explains the other and the text in the objection for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit crying Gal. 4. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit whereby we cry Rom. 8. and the Spirit of your father speaking in you Math. 10.20 And thus we may see that the Spirit interceeding must be nothing else but the Spirit whereby we are inabled to interceed if we must thus interpret the Spirit crying why not also the Spirit interceeding Is there any greater inpropriety in the one phrase then in the other especially since they are parallel both holding out one and the same thing the worke of the Spirit on our heart inabling us to cry and pray Yea though we made no comparison and did not reflect on other Scriptures the words themselves carry in their bosome a clear confutation of that fond glosse in the objection and point out the true sense and meaning For. 1. hath the Spirit a tongue to cry And. 2. to whom would he cry Abba Father whose (k) Cur urus filius sit alius non sit filius de patre est filius de patre est Spiritus sanctus sed ille genitus est iste procedens Non omne quod procedit nasâ—itur quamvis omne precedat quod nascitur c. August cont Max. Arrian lib. 3. cap. 14. Son is the spirit As to the other if the Spirit doth truly interceed for us then whose are those (l) Spiritus non gemit sed docendo efficiendo ut nâ—s gemamus c. Camer praet de Eccl. pag. mihi 221. groans that cannot be uttered 3. What force is there in that reason added to shew that the Spirit helpeth our infirmities and teacheth us how and what to ask if his intercession be not causall by helping and inabling us to pray and while he doth thus inspire and breath-in Prayers and supplications in us by these as his own work he may be said to interceed for us our (m) Non autem Spiritus sanctus in seipso seu secundum eipsum orat aut postulat sed quod in nobis habitans secundum actus nostros postulat postulantes nos facit postulationem nobis inspirat Cajetan in locum intercession being the effect and result of his assistance enlargement and manifestations and so may denominat him and be called his as the cause though not properly and as the subject And thus unlesse we will divide what are conjoyned and pluck out this one word intercession from what goeth before and followeth after there is no occasion offered from this place to Gerhards mistake in which he goeth alone having none either popish or protestant Divine except one whom (n) Camer loc cit Camero calls (o) If that doctissimus Interpres be the learned Beza as Would appear from his Annot on Joh. 14.16 though he pleadeth that the Spirit in some sense may be called our Advocat which we do not deny yet he is far from thinking that the Spirit doth formally interceed but imputeth such an assertion to the Arrians Vid. Annot in Rom. 8.26 doctissimum Interpretem who joyneth with him of these we have perused But all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Arrians Macedonians Acatians these fighters against the God-head of the holy Ghost may run to this Glosse as their city of refuge And of late Mr. John (p) See this impudent man judiciously refuted by Mat. Pool in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bidle though he professeth that he doth not deny the Deity of Christ yet he taks much pains in arguing against the Deity of holy the Ghost and Gerhard his (q) Though he doth assert yet neither he nor any other I have seen do debate the point concerning the Spirits intercession and therefore breifly we offered some reasons for refuting that conceit glosse of this text is one of his main pillars As to the other Scripture Joh. 14.16 We answer that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well rendered Comforter in our translation it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath diverse significations and according to the subject matter may be (r) Vid. Seap. Pasor Leigh Crit sac in verb. rendred to comfort as it should be in the place cited to exhort to plead or to pray But 2. granting that the word there and as applyed to the holy Ghost might be rendered advocat yet that place can to little purpose be made use of for proving the conclusion there laid down For he is a poor Advocat or he must have a weake cause who leaves off to plead and begins to supplicat for his client The word when rendered Advocat as (s) D. Hammond on Joh. 16.8 D. Hammond observes is taken from and must be so interpreted as it agrees with the custome of pleading causes among the Jews none of which was to supplicat or pray for the plaintiff to which customes he applyeth the Spirits pleading Christs cause against the
world in the three partticulars mentioned Joh. 16.8 9 10 11. And Camero tells us that the word both in Greek and Latine properly signifieth (t) Cujus consilium requiritur in re difficili Cam. loc cit vid Vlpian apud Gerh. loc cit Paracletus inquit Vlp. est qui alicui suo patrocinio succurrit one who 's counsel is askt in any difficult case and the (u) Cam. ubi supra in Math. 19.3 p. 179. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though barbarous yet usuall enough among the Jews after their dispersion and reteined by the Syrian interpreter Joh. 14.26 is by the Targum on Job 16.20 and 33.23 made use of to render the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth signifie one who speaketh distinctly pertinently and comfortably and so the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well translated Comforter or Instructer and accordingly our Saviour having applied this epithet to the holy Spirit fitly subjoyneth Joh. 14.26 he shall teach you all things c. and this Gerhard cannot deny and we may close with his interpretation of the word except in the controverted particular too rashly added by him as being most full and pertinent for clearing what is meant by the word in that place while (x) Geth ubi sup saith he the spirit is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereby is implyed that we receive from him comfort instruction firmnesse and stabilitie government and counsell quickning correction strength defence and preservation You 'll say the same word is applyed to Christ 1. Joh. 2.3 to hold out his intercession for us Ans the subject matter there doth shew that the word holds out Christs pleading and interceeding for us and that he is our advocat but must this ambiguous word signifie the same thing while applyed to the holy Spirit and while the context and parallel places do exclude such a signification Christ is our Advocat with the Father to plead the pardon for sinners which He hath purchased with his own blood and thus saith (y) Beza in loc personam quodammodo deprecatoris sustinet totaÌ„ hoc munus usque adeo uni Christo proprium c. Beza none in heaven or earth yea not the holy Ghost can without grosse impiety be called our Advocat Though upon other respects the Spirit also may be called our Advocat 1. Then Christ is our Advocat in heaven the Spirit our Advocat on earth 2. Christ is our Advocat with the Father to plead for us the Spirit is our Advocat against Sathan and the world to vindicat our name and cause from the calumnies and aspersions of Sathan and his instruments and to defend and protect us against the power and tyranny of old Adam of the lusts of our hearts within and of temptations from without 3. Christ is our Advocat at the throne of Grace the Spirit is our Advocat within us informing directing strengthning perswading and comforting us 4. Christ pleads for an acquittance and discharge to us because as our Cautioner He hath paid the debt the Spirit pleads with us to run to Christ and to lay hold on Him for our Cautioner 5. Christ maketh intercession for us the Spirit helps us to interceed for our selves by stirring up holy affections in us and putting words in our mouth 6. Christ interceeds by His blood it hath a voice and can speak Heb. 12.24 the holy Spirit interceeds by His work whereby he helps and assists us to pray according to the will of God Rom. 8.26 27 He interceeds by our prayers which being His work is therefore called His intercession And thus we do not deny nor in the least diminish the gracious administration of the Spirit according to that voluntary oeconomy He hath undertaken for the Saints We desire to admire with thankfulness this His wonderfull condescension and to say with the (z) Ps 113.5 6. Psalmist while he pondered thesteps of providence Who is like unto the Lord who thus humbleth Himself but it were a poor requittal for such bounty to ascribe to His infinite Majesty any work or dispensation that doth as Prayer and Intercession import imperfection inferiority subjection or dependence though what only importeth power efficiency and influence should be ascribed to Him as the cause and author and must denominat the Saints as the subject in which it is terminat So much for the intercession of the Spirit Now we come to speak to that sweet and excellent point the intercession of our blessed Head for His members on earth You will say is He not equal with the Father and Spirit Pâ—il 2.6 Is it not then below such a glorious Person to humble Himself to plead and make intercession Ans We shall remove this difficulty when we come to show how Christ doth interceed whether as God or as man But that He doth interceed for His people is certain and cannot be denyed by any who acknowledge the Scriptures See Heb. 7.25 Rom. 8.34 1 Joh. 2.1 c. But let us here take notice of the policy of Papists who that they may lay a foundation for the worshipping and invocating of Saints and Angels maintain that we may not improve Christs intercession by making it the object of any petition in our prayers yea some of them do so speak as if indeed they denyed that he did interceed for us albeit they would seem to be tender of His honour whiâ—e they thus plead This form of Prayer saith (a) Barrad Harm Evang. Tom. 4. lib. 5. cap 12. one of them as not agreeing to the excellency of Christ was never heard in the Church Christe Iesu or a pro nobis Christ Jesus pray for us The Catholicks saith (b) Salmâ—r Tom. 15 disp 8. in 1 Tim. 2. pag 476 Vid. Lindan in concl disc pag. 143. another do not pray to Christ to pray for them lest they should seem with the Nestorians to place two persons in Christ the one of the Son of God the other of the Son of Mary Thus they would cloke the matter while they make way for their idolatry and provide a plea for their invocation of Saints as Mediators to interceed for them since they (c) Swarez speaketh more cautiously and modestly then others For saith he Regulariter publicè non oramus Christum ut pro nobis intercedat ad vitandum scandalum ne videamur ad Illum tanquam ad purum hominem oraâ—e Swarez de Virt. Stat. Rel. Tom. 2. lib. 1. de or cap. 10. § 16 18. He doth not deny this kind of Prayer to be of it self lawfull but only because of the bazard of scandal which may be guarded against as he granteth Non est per se intrinsece malum hoc modo ad Christum orare si recta fide intentione fiat id est non dividendo personas sed naturas Swar loc cit Tom. 1. in 3. And for this he citeth Cajet Cordub Canisius may not put up a prayer to
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
c. So much for the first branch of this Section As to the other It were a conceit too ridiculous if any would collect from these figurative invitations to the heavens and earth to praise God that they were capable of such an exercise that they could praise God or call upon him but there are one or two of these grounds for such expressions when they occur in the Scriptures 1. The heavens and earth with all their furniture may be said to declare the glory of God be cause the beholding and contemplating of them may and should be an occasion inviting and exciting man to his duty to admire and proclaim the power wisdome and glory of their maker and thus objectively and occasionally these inanimate creatures may be said to praise God 2. Because that order beauty perfection which they have (c) O quot sunc surdi qui non audiunt vocem quam insensibilia elementa audiverunt audivit sol obscuratus est lapis divisus est tetra tremuit peccator non com punctus est Gerhard harm de pas cap. 14. pag. mihi 660. kept unto this day not having as yet lost their first lustre they had when they came from the presse may shame degene rate man and cast him in the dust to confess that any of these base creatures which God hath put under his feet if it were capable of reason and to converse with God would be more fit to draw nigh to him and be employed in such an heavenly employment then sinful men who have lost Gods image and all their native beauty and ornaments who have so exceedingly polluted themselves and who take such pleasure to wallow in the mire and who dare rebell against their Maker to whom the senselesse creatures have alwaies been obedient 3. Since God out of his generall bounty and as the great Lord of heaven and earth doth provide for all their Host and doth answer and satisfie the natural appetite of inanimate creatures and the sensitive desire of the brutes these may be said in their own way and according to their capacity to call upon God viz. 1. By the voice of subordination and subjection unto and dependance upon him 2. By the voice of natural exigence and of want and indigence Thus Ps 104. 27. and 145. 15. the eyes of all things are said to wait upon him that he may give them their meat in due season and ver 21. the Lyons particularly are named and those unruly proud beasts are said to stoop and seek their meat from him and then ver 10. all his works are said to praise him who is good to all and whose tender mercies are over all his works 4. Such a glorious employment may be ascribed to these creatures not absolutely but hypothetically and by way of supposition not that they are capable of such an exercise but if they could if they were fit to be thus employed it s their duty to which they are infinitely engaged and it would be their happiness to be thus exercised though we Alas who have the honour to be called to such a glorious work do undervalue and slight this great priviledge Sect. 2. Who once were but now are not capable of nor called to offer up this spiritual Sacrifice Whether the Angels and Saints in glory do pray and whether the devils and damned may pray and call upon God That Angels and Men while viators and before they were stated into an unalterable condition might have offered up their desires to God and so were capable of and fit to be employed in this spirituall exercise will not I think be denyed by any and it is no less certain that devils and the (a) 1 Pet. 3.19 spirits in prison the souls of the damned now in torment dare not they may not now look up to God they dare not now draw nigh to him who is a (b) Heb. 12.29 consuming fire to them they will not worship him and present their supplications to him and though they were able and willing it were to no purpose God would not accept of them who have let the acceptable time pass away It is to no purpose to supplicate the Iudge after the sentence is pronounced But it is more dubious whether or not good Angels and the (c) Heb. 12.23 spirits of just men made perfect do pray that there is no unfitness in the thing is granted on all hands but the question is whether now de facto they are thus employed or if all their work be to behold enjoy admire and praise him who hath put an incorruptible (d) 1 Cor. 9.25 crown upon their heads 2. If the Church triumphant doth in the generall pray for the Church militant that God would preserve them from the rage and malice of devils and men that he would comfort and strengthen them under all their trials and temptations 3. If also in particular such and such Saints do pray for such and such mercies to such and such particular persons As for the two first branches of the question orthodox Divines do not deny that the Angels and Saints in glory do 1. pray and 2. in the general offer up their desires for their brethren while they are standing in the open field exposed to the violence of so many and potent enemies that the Lord would pity uphold and strengthen them albeit they call to Papists for some evidence from Scripture before they determine that as a point of faith and indubitable truth Hence the learned (e) Dan. Chamier panst tom 2. lib. 8. cap. 3 4. Chamier doth bring all the arguments alledged by Papists unto the triall and hath discovered their weakness yet not denying but on the contrary granting that there is much (f) P. Martyr grants that they desire the good of the Elect but he doubts if they offer up these desires prayer-wayes to God Quanquam ego facile admisero sanctos in patriâ votis ardentissimis salutem electorum optare non tamen ausim dicere cos pro illis orare praesertim cum scriptura id nusquam doceat loc com cl 3. loc 13. sect 16. probability in the thing only he doth (g) Cham. loc cit cap. 5 6 7 8. deny that the Saints in glory do know our particular exigences and straits and that peculiarly they pray for such and such mercies to such and such persons But of this more when we come to speak against our invocating of and praying unto them But it may be askt whether the souls in glory do now pray for any thing to themselves And here (h) Tho. 2.2 quaest 83. art 11. ad 1. sanctis in patriâ nihil deest beatitudinis nisi gloria corporis pro qua crant Thomas speaks more sparingly then the later Papists affirming that they only pray for the resurrection and glory of their bodies since they stand in need of no other thing to compleat their happiness But Al. (i)
these spiritual sacrifices of prayers and praises which deluded idolaters do offer up unto them As for that glasse of the trinity in which they imagine the Saints to behold all things that concern them and so what prayers are offered up unto them many Papists long since have dasht it in pieces as being ashamed of such a groundless invention So Scotus Bonaventura Gabriel Câ—â—â—m and (i) Quos simpliciter illud coÌ„mentum rejicere affirmat inter quos enumerat ipsum Thomam sect 9. omnes Thomistas sect 14. omnes Theologos sect 15. ex quorum placitis argumentatur contra hoc fictitium speculum Mart. Becan theol schoi part 1. tract 1. cap. 9. q. 13. others whom the Jesuit Becan citeth and followeth to which we may add Henricus Gandavensis quoâ—â— 6. art 4. whom (k) Dom. Bannez in 1. tom 1. ad quaest 12. art 8. Bannez will have the first who removed the black from the back of that glass and our learned Country-man Io. Major in 4. sent dist 49. quaest 5. So that (l) Quilibet beatus videt in verbo hee est in essentiâ divinâ tanquam objecto cognito ut explicatur ab aliis ea omnia quae pertinent ad suum statum ut docent communiter omnes theologi cum S. Tho. 1. p. q. 12. art 6. haec Alvar. in 3. quaest 10. art 3. disp 55. § it Didacus Alvarez hath wronged himself while he would abuse the reader in making him believe that all Theologs with Thom. 1. part quaest 12. art 6. but as he hath mistaken the thing so also he or the Printer the figure for in that sixth article Thomas speaketh not one word to that question but art 8. do teach that the Saints by beholding of God do (m) Rectè Calvin in 1. Cor. 13.8 imaginantur inquit Papistae sanctos ex reftexo lumine quod haebent ex conspectu Dei videre totum mundum sed profanum est figmentum prorsus gemilitium quod Aegyptiacam Theologiam magis recipit quam Christianae philosophiae conveniat c. see in him all things that belong to their state You will say what prospect have they who reject this glass found for the Saints to look down from heaven to earth Ans Martin (n) Becan loc cit Becan for healing the wound he had made bringeth three sorts of plaisters nor knowing any thing on which he could rely 1. The report of those who daily come from earth as if the dead after their arrival in heaven made it their work to shew to their brethren what was doing on earth when they removed from it 2. The relation of Angels as if these ministring Spirits for the heirs of salvation did minister unto them after they were brought home to their Fathers house they are indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are ministring Spirits to them who shall be not to these who already are heirs and inheritors of salvation Heb. 1.14 3. Revelation from God as if the Lord did say unto them pity such and such a man for he prayeth unto you but will not the Lord rather pity and shew mercy of himself then wait upon and thus as it were deal with others that they may deal with him for that effect And then I would ask what warrand they can produce for such a revelation and how they came to know it before it was revealed unto them and whether it be an extraordinary dispensation or not whether the Lord maketh such a revelation to the Saints immediatly or by some signes and instruments and what these are c. (o) Bell. de sanct beat lib. â— cap. 20. Bellarmine finding himself at a loss here having alledged four opinions of the Roman Rabbies he leaveth the question with this uncertain determination that one of these four viz. that dream of the glass of the Trinity is most probable and another viz. the last of Becans subterfuges concerning divine revelation is more fit and efficacious for convincing of haereticks and that the other two are not satisfactory We may fitly here alledge Erasmus his pithy Sarcasme as being more pertinent then Arguments while we have to deal with such obstinat adversaries There was one saith (p) Apud Chemn loc cit pag. mihi 296. he who in the time of a storm being in great danger and seing every one to run to his tutelar Angel reasoned thus with himself If I should now call upon our Nicholaus to whom the care of Sea-men is committed perhaps he will not hear me and is ignorant of my hazard and though he know my condition and hear what I say yet what know I but he may be so busied and taken up with the complaints of others that he hath no leasure to help me therefore he resolves to take the surest and shortest out and immediately to run to God in Christ who is able and willing to pity us and who hath commanded us to call on him in the day of trouble and promised to deliver us Ps 50.15 Surely that (q) Vid Chem. ibid. Nobleman that was with George Duke of Saxony at the time of his death did rightly determine the controversie that was among the Moncks some counselling him to pray to Mary some that he would pray to the Angels others to this and that Saint O! saith this Nobleman your Highness as to civil and politick affairs used alwayes to say that the streight way was the shortest and best wherefore then suffer ye your self to be misled by looking after these Maeanders these crooked and by-wayes and do not rather directly run to God in Christ who is able and ready to help all these that come unto him Arg. 4 4. We must pray in faith nothing wavering Jam. 1.6 But Papists cannot pray to Saints in faith they must waver and doubt 1. of their warrant for there is no such thing enjoyned in the Word as we shall hear themselves confess O but saith the Lord what thing soever I command you observe to do it thou shalt not add thereto nor diminish from it Deut. 12.32 Thou must saith (r) August de consensevang 1.2 Deum sic colere oportet quomodo scipsum colendum esse praeceâ—it-â—orare aliter quam Deminus docuis non ignorantia solum sed culpa est quare honorandus esse non intelligitur nisi ipse docuerit honorandum dei honorem per Deum docemur non est de Deo humanis judiclis sentiondum Aug de trin lib. 5. Austin so worship God as he hath prescribed and if thou pray otherwise then he hath taught thee thou offerest to him the sacrifice of a fool thou must not make thy reason a rule for his service 2. They must doubt whether these new patrons will accept of that piece of homage from their hands since in the Scriptures we read of none who would thus suffer their master to be robbed of his glory 3. They must waver and
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
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
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
to affirm that allgiaces are in Christ as the subject and none in us so that Christ beleeves Christ loves c. and so they agree with familists in denying our concurrence Familists foundly dream so the work of the Spirit that it is not our work also the spirit doth not pray in us or for us but helpeth us to pray for our selves (r) Vna sub levet Beza ad juvat â—ulgata auxiliatur Erasmus una capessit Scapula in voc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partâ—cula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad nos laborantes refertur Bez. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.26 he concurreth and addeth his assistance to our work which subjectively is terminated in us and denominats us and can we work without strength and untill first an active principle of life be breathed into us hence Interpreters by the phrase praying in the spirit Eph. 6.18 do affirm to be held forth both the spirit of him who prayeth viz. the new nature which frequently is so called in the Scripture and the Spirit of God which helpeth and assisteth us in that work But though habituall grace be thus so necessary yet it is not sufficient its true the spirit of regeneration is also the spirit of supplication therefore these two are conjoyned in the promise Zech. 12.10 A gracious soul must pray there is no blind nor dumb children in Gods family all of them as they must look up to their Father and depend on him so they must speak to him and lay out their wants and necessities before him but yet there is not such a inseparable connexion but there may be and often is a separation a gracious heart at some seasons and occasions may want the assistance of the Spirit when he would draw nigh to God so that he may pour out naturall and carnall desires yea and when as to the matter the desires are spirituall yet they may be so weak and faint so remisse and destitute of that life that attention high estimation fervency seriousness c. which the quality and worth of the object and the nature of that solemn and heavenly exercise requireth that it were a great in sign ty to the holy Ghost to fâ—ther such prayers upon him While then the pious and learned Mr. (f) Mr. Baxter mâ—th for a settled peace of conâ—cience direct 29. doubt 9. Baxter saith He â—eâ—â—â—veth there is never a prayer that ever a Beleever did 〈◊〉 up to God for things lawfull and usefull but it was put up by the help of the Spirit I would think this judicious Divine doth not speak universally of all prayers put up by Beleevers but only of all such prayers as have some life and seriousness in them some measure of attention c. which are the proper effects of the Spirits assistance and while the Lord is thus (t) Ps 145.18 called upon in truth though there be much weakness and manifold infirmities yet I grant and this may be all that this Author aimeth at that the Lord in mercy covereth and for Christs sake pardoneth these imperfections and accepteth the duty Yet there may be such carnal ends such deadness indisposition and wâ—nt of attention that the beleever after he hath done cannot give an account what he hath askt at least as to some p titions and it were very grosse to â—ffiâ—â—â— that such prayers were put up by the help of the Spirit there being nothing of that life truth and other qualifications which alwayes accompany the Spirits work and assistance And with what shame and confusion do Beleevers many a time come from the Throne while they reflect upon their work and the dishonour they have done to God for â—â—king â—iâ— name thus in vain and profaning such a solerâ—n ordinance through their negligâ—â—â—â— and giving way to carnal and distracting thoughts and such (u) An objection from that author obviated prayers cannot be said to contain good desires for where â—â—â—re is no atten iâ—â— and seriousness there no dâ—siâ—â— caâ— be kindled enlivered and sâ—â—ctâ—fiâ—d and so though 〈◊〉 â—â—re never so good â—nd â—â—â—â—ent yet the prayer mâ—st â—â—â—ght (x) Except in that sense in which Phylosophers affirm that graviâ— levia moventur à gâ—nerante Toâ—et 8. phys quaest 2. Conâ—â—br Râ—vius ibid. cap. 4. quaest 2. Suâ—â— metâ—ph dl p. â— sect 2. Sâ— much for the habituâ—◠〈…〉 is pre-suâ—â—osed 〈…〉 previous unto 〈…〉 pâ—â—â—ing 〈…〉 â—he 〈◊〉 is self and 〈…〉 upon iâ— bu◠〈…〉 â—ffâ—ct viz tha◠〈…〉 preserved by the Spâ—â—â— and whâ—ich â—â—â—â—g actuâ—â—ed by the spirit doth concur with the Spirit in all our spirituall performances 3. Then that assistance which directly and properly is held forth by the help of the Spirit must be some actual influence and work upon the soul and concurrence with it in it's actings which we may branch forth in these few particulars and speak of a four-fold act of the Spirit by way of actual assistance beside that constant and continual supply and influence whereby the new man and weak principle of life is conserved and supported against the mighty assaults of old Adam within and the strong man without 1. To actuat and exuscitat 2. To strengthen and corroborat 3. To instruct direct and regulat And 4. to encourage embolden and make us draw nigh to God with confidence 1. Then the Spirit exciteth quickneth and bloweth up the (x) Ps 3 â—â— fire though there be a principle of heat within yet the spirit must blow upon these coals and dispell the embres before they will burn the habits of grace do stand in need of quickning and stirring up otherwise they cannot act they lose their vigor and activity unless the Spirit draw us we will not run Cant. 1.4 Unless the wind blow upon our garden the spices thereof will not flow out But 2. we must not think that we stand in need of no more but of this quickning and exciting motion as if the man were strong and able enough to walk if once awakned nay unless the Spirit concur and assist unless he bring furniture and provision and put new strength in us the work will be marred though he did set uâ— upon our feet we would quickly go to the ground and fall asleep again though you would draw a paralitick man after you yet he could not follow though you did lift him up yet he would instantly fall back again unless you would add strength to his muscles and joints but I said that the Spirit must not only concur but also strengthen and corroborat the spirit must supply our weakness and inability So that here we may take notice of a twofold act 1. to concur with the new man according to the measure of its strength and activity 2. since the new creature is weak and not able to go of its self the nurse must take it by the sleeves and uphold it we have not a sufficiency in our selves for one good thought 2 Cor. 3.5 If the Lord hold
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
and his free grace in Christ held forth in the promises adventuring soul and a l upon it this may prove a sufficient ground of acceptable confidence and boldness which will prevail and will not be sent away from the throne of grace empty Here we may reach a word 1. to the proud Pharisee 2. to the mocking Atheist 2. to the disconsolat 4. to the enlivened and strong Saint First then from this point I may reach a rebuke to him who presuming on his parts and eloquence or with that boast ng hypocrit Luk. 18.11 on his own worth and goodness doth thiâ—k that he hath at home provision enough for the work and so mindeth nor neither seeketh help from above but dare draw nigh to God in his own strength Ah! what doth the Almighty regard the acting of parts and the moving of the tongue though with much art and elegance He knoweth the mind of the Spirit the meaning of the least sigh and groan poured out in his strength Rom. 8.27 26. but will not acknowledge or hearken to the voice of thy spirit it is too weak whatever conceit thou mayest entertain concerning its might and excellency to wrestle with and overcome the Almighty but (t) Isa 41.14 worm Jacob was strong he got power from above and in it he wrestled with God and at length prevailed and carried the day Câ—n. 32.25 he prevailed by weeping and supplication Hos 12.4 What strange weapons were these for a conquerour and durst the potsheard strive wiah his Maker the Angel of the covenant appearing in a created shape Ans Yes the Lord alloweth us to fight and wrestle with such weapons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 4.12 to strive as it were in an agony and not to faint nor give over till we get the victory Nay but we must not dare to wrestle with God but by his own strength Deus in Jacobo fuit seipso fortior God did lend Jacob more strength then he did fetch against him he did saith (u) Dicitur ergo Deus vinci a nobis quando virtute spiritus sui nos confirmat reddit in exâ—ugnabiles inâ—o facit ut trium phum agamus de tentationi bus si singula reputamus talis est tunc partitio ut Deusmajoreâ—â— partem suae virtuâ—isa parte nostra staere velit tantum sumat partem magis infirmam ad nos tentandos vel experiendos aâ—qui si Iacob suo marte pugnassâ—t non poterat ferre umbram ipsius Dei quin conciâ—eret redactus suisset in nihilum nisi opposita fuisset major virtus quam bominis hanc similitudinem inquit adducere soleo quando loquor de lucta quotidianis â—ertaminibus quibus Deus exercet pios quod pugnet nobiscum sinistra manu quod nos tueatur dextra sua c. Calvin comment in Hos 12.3 4. Calvin uphold Jacob and continually upholdeth the Saints in all their tryalls and combats with the right hand and fought against him only with the left But you will say Iacob is said by his strength to have power with God Hos 12.3 Ans There can be as (x) Nulius est melior titulus quam donationiâ—ut vulgo dicunt Deus solet in nos transferre quicq uid conâ—ulit ac si nosirum esset distinguere ergo prudenter necesse est hic inter viâ—tutem bominis quam habet aseipso id est a naâ—ura eam quam Dominus in ipsum contulit Calv. ibid. Calvin saith no better title then donation what strength the Lord out of his free mercy had bestowed on Iacob during the combat was Iacobs strength the Lord had freely given it to him and doth allow that it be called his O! but there is no prevailing over the omnipotent but by his own strength if thou draw nigh to him in thy pride thou mayest fear his hand he resisteth the proud and will not yield he is angry with them and they shall not be able to stand before him Secondly A word to the blasphemous Atheist who dare mock the Spirit of God rather then the Saints while he upbraideth them with having and being led by the Spirit and if any infirmity be espied in such that must be reckoned in the first place amongst the works of the Spirit It s true there is a generation of vile deluded sectaries who father all their wicked and enormous actings upon the holy Spirit I plead not for such monsters let them bear their own just punishment ignominy and reproach but for any upon this pretence to mock and flout humble self-denied and circumspect Christians who dare not brag of their having the Spirit but labour to maintain and prize his presence and to bring forth these fruits of the Spirit mentioned Ephes 5.9 Gal. 5.22 these mockers do evidence that they have not Spirit for if they had they durst not make a jeer of having it and if thou hast not the Spirit of Christ thou art none of his Rom. 8 9. thou art a dead man the sentence of death is already past upon thee and thou art destitute of the Spirit of life ver 13.10 and thy mocking the Saints is as if the dead could mock the living because they do live and have a principle of life I will not say with a learned (y) Mr. Baxter Divine that to mock the Spirit and to attribute his work as the Pharisees did Christs to the devil is that unpardonable sin against â—he holy Ghost but certainly it is near in kin to it and from thence our blessed Lord took occasion to speak of that sin Mat. 12.31 32. compared with ver 24. and let such mark that this unpardonable blasphemy is there called speaking against the holy Ghost O! but all those who live in the Spirit walk in the Spirit Gal. 5.25 let the fruits of the Spirit appear in your conversation let your goodness righteousness and truth (x) Eph. 5 9. stop the mouth of mockers dare ye also reproach his holy name all the balsphemies of Atheists do not so much (a) Heb. 6.6 put the blessed Spirit as it were to an open shame as the miscarriages of the Saints and these often prove and are called 2 Sam. 12.14 a great occasion to the enimies of the Lord to blaspheme Thirdly Rejoyce O ye (b) Zech. 9.12 prisoners of hope cast off your fears and complaints and do not say my sins are so many my deadness and indisposition for duty so great and my spiritual enemies so strong and fierce that my hope is cut off I have no strength to wrestle with such mighty adversaries and to remove such great mountains of impediments I grant if thou wert Helpless thy condition were Hopeless but all thine enemies are not able to stop the way and to intercept thy supplie from heaven what though creature-help did fail what though those pools were dried up yet thou mightest run to the full fountain the Lord himself is thy helper his Spirit will
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
unprofitable task and too high for us and will not have such new wine put into our old bottels till they be renewed lest they break Mat. 9.17.5 Sathan as a cruel exacter may press thee to deal inhumanely and too rigourously either towards thy self or others and though such a work may seem to have much piety and zeal in it yet Sathan doth blow the bellows Thus if tender Christians should find a mighty impulse upon their spirits to pray and fast so long and so frequently as to hazard their health and to neglect their calling and not provide for their family ah how rare a case is this but though multitudes do spare and pamper their bodies to the neglect and ruine of their soul yet some have failed on the other hand and then certainly Sathan is not idle it is he that helpeth forward this cruel zeal Thus he stirred up the Jews in (x) But the command given to him was only for trial there being a ram provided for the sacrifice Gen. 22.13 but they could pretend no kind of command Jer. 7.31 Nay the Lord will rather have no sacrifice then a work of mercy should be omitted far more then cruelty should be exercised Mat. 11.7 imitation as it would appear of faithfull Abraham to offer up their children the Lord commanded them to sacrifice their beasts but Sathan taught them in a mad fit of zeal thus to super-erogat and to sacrifice their sons and daughters which oblations are said to be offered up to devils as for other reasons so haply for this because Sathan did prescribe require and stir them up thereunto Psa 106.37 Thus also he moved Baal's Priests to cut themselves with knives and lancets till the blood gushed out 1 King 18.28 Thus also he driveth blind Papists to afflict and scourge themselves c. and yet this sort of cruelty is far more tolerable then the fury of Anabaptists and other Sectaries who are mercifull to themselves but mad against all others in their zeal for God they could embrue their hands in their neighbours blood and cut off all others that they might enjoy their possessions that they might live as Kings there being no man to say to them (y) Eccl. 8.4 What do ye 6. Sathan moves tumultuously and confusedly holy motions having no dependance one upon another and tending to distract the heart in the present work whether that be prayer hearing the word c. must come from him who likes not the work and who laboureth by all means and that his hand may not be discerned maketh choice of the most fair and specious as being at such a season most probable to mar the work in hand but the Lord prepareth strengthueth fixeth and enlargeth the heart and inclineth it to perform His Statutes and establisheth our goings Psa 10.17 Psa 27.14 Psa 40.2 c. He will not raise but rather expell those storms and mist of confusion that dis-inableth us in His work 7. Sathan will suggest and stir us up to good divisively and partially Sathan when he moveth us to do good being out of his own element his motion cannot be equal and uniform if to some good not to all yea to some for this very purpose that we may be stayed from following some other haply of more concernment However he knoweth that he who is guilty of offending in one point is guilty of all and that God will accept of none of our works unless we have respect to all His commandments Psa 119.6 Jam. 2.10 and therefore if he can set one table of the Law or any one commandment against another he will not withdraw his help for enabling thee to bear that part of the burthen thou hast chosen Thus some seem to be very zealous and diligent in religious performances who neglect their relative duties as they are parents masters servants neighbours c. not unlike to those who were taught of the Pharisees to be liberal in their contributions for pious uses and undutifull to their indigent parents Mat. 15.5.6 But there are others and these not a few who place all their Religion in the duties of the second Table and they have no other charter to happiness but that they are good neighbours they deal justly they wrong no man c. and that Sathan may foster their delusion he will allow them to be very strict and exact in their carriage towards men Ah! what a monstrous kind of Religion must that be to wrong men in nothing and to rob God of all his service and worship except perhaps some outward performances without life and heat to give to man all his due and to God none of his O! but the Spirit teacheth and helpeth us to walk uniformly and to (z) Act. 24.16 exercise our selves alwayes to keep a good conscience both towards God and man 4. As to the rule if there be a mistake as to it if a false rule be set up Sathan will stir us up to be very active for it and zealous in our conformity to it if he can get our zeal wrong placed he will blow up the coal it was he that stirred up Paul to be (a) Act. 26.11 exceedingly mad against the Saints and violently to (b) Act. 22.3 4. persecute them he did cherish that blind zeal in the Jews who Rom. 10.2 3. laboured to establish blish their own righteousness he did kindle that zeal in those false brethren who Gal. 4.17 sought to seduce and draw away the Galatians from the simplicity of the Gospel and he it is who ruleth in Schismaticks Hereticks and all kind of persecutors making them mad against the truth and the sincere Professors of it Nay every motion though upon the matter never so good which tendeth to justifie any sinfull course to harden our heart therein and to feed any distempered passion and lust must come from the evil one and from him it also proceedeth that men are more zealous for their own inventions and superstitious customs then for the commands of God O! but the Spirit teacheth us to be (c) Gal. 4.18 zealously affected alwayes in a good thing to follow the direct on of the word and with (d) Job 23.12 Job to esteem his commandments and the words of his mouth more then our necessary food but every anti-scriptural and erroneous motion is a satanical suggestion proceeding not from the spirit of truth but from the father of lies who can cite Scripture and pretend divine Authority as he did to Christ Mat. 4.6 to back his temptations 5. As to the time 1. Sathan may move us to pray by fits and starts but the Spirit only can make us (e) Rom. 12.12 continue instant in prayer we cannot pray alwayes unless we pray in the Spirit Eph. 6.18 carnal men will not constantly call on God Job 27.10 2. Sathan can move thee to pray unseasonably as while a Judge is sitting on the Bench and God calls him and his place calls him to minister
themselves inordinatly such as serve and idolize their lusts are forced in the issue to undergo what they most abhor self-love proveth the grossest self-murder Mat. 16.25 Such as make self their last and great end their state is wretched and miserable and their woes shall never come to an end You will say Quaest since prayer should be used as a mean for obtaining the desired mercy how shall I know when I idolize that mercy and make it my ultimate end in prayer Ans Thou dost provoke the Lord and abuse a most solemn and promising ordinance Ans when thou expectest no return of thy prayers and askest not that thou mayest obtain and therefore whatever other end thou mayest propose as discharge of duty the enjoying of fellowship with the Father and his Son an heavenly frame of spirit the shining of Gods countenance in that ordinance and a tast of the heavenly manna yet the proper immediatand direct end of prayer c. is to procure the particular mercy we desire and stand in need of and therefore we must use it for that end and have it often in our eye 1. before we come it must send us to the throne 2. while we come it must animat the desire and 3. after prayer it will make us wait and look for a return But let us beware of the popish leaven that no (c) Suar. lib. 1. cap. 11. sect 13. Ex Alense proponit tres fiues seu fructus orationis viz. 1. ad degustandum seu ad dulcedinem delectationem ex contemplatione amore Dei capiendam 2. ad exsolvendum seu ad merendum satis faciendum divinae justitiae 3. Ad impretandum quod petimus De primo tertio non est quaestio inter nos Pentificios de secundo disputari selet in articulo de merito bonorum operum quod nostri Theologi passim refellunt ut vanum absurdum commentum sed fere nihil ut fatetur Suarez cap. 22. sect 1. hoc loco specialiter de oratione dicere necesse est quamvis oratio sit praecipuum inter tria principalia capita ad quae opera satisfactoria a papistis reduci solent Jejunium enim refertur ad orationem eleemosyna est opus exterius vid Thom. 22. quaest 83. art 13. opinion of merit do feed our expectation who would not abominat that beggar who would ask an almes upon the account of debt as if his asking did give him a right and what creditor would accept of entreaties and requests as good payment all would go to that market where such money were current Ah foolish Papists and unwise how dare ye thus mock the holy one And shall such proud boasting Pharisees (d) Jam. 1.7 expect to (e) An opinion of dignity and merit would hinder and obstruct the acceptance and successe of prayers he who hath money wherewith he may buy needs not begg When we resolve to stand to a legal plea we need not make our supplication to the Judge Job 9.15 receive any thing from the Lord such as would carry on a trade with heaven must not bring such (f) Isa 64.6 filthy rags Ah what are all our righteousnesses all our prayers and performances who will go about to establish their own righteousness but such as are ignorant of the righteousness of God Rom. 10.3 If our works have such a meritorious worth in them Christ died in vain and what do we ow to the free mercy and grace of God For to him that worketh the reward is reckoned not of grace but of debt Rom. 4.4 It is Christs prerogative to ask upon the account of justice and â—o plead the title of purchase but to us all is free his love his blood all the promises all our enjoyments and all the good we stand in need of grace glory our bodily being and life with all its comforts and accommodations Though the Lord by his free promise hath made a connexion between our working and the reward yet we must not imagine any kind of causality by way of merit though our works be via regni yet not causa regnandi They are the way and a mean sanctified and appointed of God for obtaining the blessing but not the cause nor can they give any title by way of purchase and causality but yet the connexion is no less sure and infallible the Lords truth and veracity being as strong and firm a ground and support of faith as his equity and justice hence we may as confidently look for the return of our prayers as if by these we did merit and purchase what we desired But though thus we be (g) Subordinata non pugnant allowed to look after those inferiour and subordinat ends yet if these exclude yea if they no not stoop unto the great and ultimat end viz. the glory of God the whole work is (h) Bonum opus intintio facit non enim valde attendas quid homo faciat sed quid cum facit aspiciat prin quinquag ex prolo Ps 31. August Quicquid autem boni sit ab bomine non propter hoc fit propter quod fieri debere sapientia praecipit etsi officio vidoatur bonum ipso non recto fine peccatum est August lib. contra marred and wants one of the most noble qualifications and that which must be a necessary ingredient in all our acceptable sacrifices not as if in every petition we must reflect upon that high end but that habitually virtually and interpretatively it must alwayes be intended it must so far abide as to have influence upon the whole action so that we must alwayes so carry as if alwayes we did mind and think upon it as he who is riding a journey must so far mind the place he is going to as not to be diverted or driven out of the way And now we come to speak more directly to the main question viz. what is it to intend the glory of God and how shall I know when I make it my great and ultimate end in prayer Ans We may make use of these few characters for a discovery of what end we propound and aim at 1. the end hath a (i) Quid est ergo amor nisi quedam vitta duo aliqua copulans amentom scil id quod amatur August de trin lib. 8. cap. 10. magnetical and attractive vertue it draws out the soul after it and if it be our chief good and the great end it so glueth and uniteth the heart to it that there can be no divorce Hence the soul is said (k) Anima magis est ubi amat quam ubi animat to be more where it loveth then where it liveth And indeed as to the estimation and choice it will prefer what it most loveth unto life it self thus Paul was ready not only to be bound but also to die for the name of Christ Act. 21.13 and the glory of God
black Cant. 1.4.6 And 3. in being thus (ſ) Ezra 9.6 ashamed to lift up our face to the Lord and saying with the (t) Luk. 15.19.21 Prodigal I am not worthy to be called thy son and with the (u) Luk. 18.13 Publican smiting the breast and from thence bringing deep sighs in stead of words and having our sins so much in our eyes that we dare not lift them up to heaven and when once vent is made to words this becometh the great suit and desire Lord be mercifull to me a sinner 4. In being sensible of all our sores and maladies of all our wants hazards dangers and temptations we are exposed unto of all our sins and provocations of our weakness and inability and of our manifold failings and infirmities the consideration whereof as it will serve to humble us so to keep us low and as it will send us to the throne so it will furnish us with matter and expressions it will keep out that boistrous wind that is ready to blow us up and turn us from our course and make us with the Pharisee to boast of our enjoyments and perfection when we should mourn for sin and complain of wants A lively sense of our sins weakness dangers and wants is both the mother and daughter the nurse and milk and shall I say the very nature and life of humility You will say and should the servants of God be so much dejected and be so uncheerfull while they are at his work Ans Albeit while we look in to our selves we see nothing but sores and wants sin misery and matter of shame blushing and confusion yet when we look up 1. to the bowels of a Father inviting and commanding us to draw nigh to him and assuring us of the success by his large and free promises 2. to the arm of the Spirit drawing us to the throne and putting words in our mouth and 3. to the price Christ hath paid and to his mediation and intercession for us with what confidence and boldness may we present our requests to God Humble and self-abasing thoughts are not (x) Mr. Clerk in the life of Mrs Ratcliffe reporteth that when she had poured out her heart before the Lord with the greatest confidence and delight yet used to close with a protestation that all the acceptation she desired as to her praising of God was that he would pardon her presumption as the error of her love for taking upon her to speak of his excellency contrary unto nor inconsistent with that fiducial recumbency and child like liberty and boldness the Saints have used in prayer Nay but rather the one supposeth and maketh way for the other had not Jacob been sensible of his own unworthiness expressed Gen. 32 10. he might not have been so peremptory and bold as we find him ver 26. though he deserved nothing yet he would not part with God he would not let him go till he blessed him And on the other hand the more full discovery of Gods majesty and goodness Job met with the more he abased and abhorred himself Job 42.5 6. And not only discoveries of Gods justice and holiness but also yea especially of his kindness tenderness and fatherly care will exceedingly melt an ingenuous and honest heart when David heard that God would build him a house for a long time ah what am I saith he and what is my fathers house and is this the manner of man O Lord God and what can David say c. He knew not how to express the low thoughts he had of himself 2 Sam. 7.18 19 20. Yea often mercies have prevailed when rods have proven ineffectual Ezek. 16 63 61. mercies will break the hard oaks that would not yield at strokes and it s a very bad symptom when mercies puff us up and make us proud ah I should we lift up our selves against him who is thus exalting us and it is monstrous and exceedingly detestable that Saints should grow proud of their graces which yet are so contrary and opposite to pride that this serpent should breed in the ashes and overthrow of other sins yea and (y) According to the scarce credible history of that rare bird Phaenix-like out of its own ashes that we should be proud because we are not proud and should have high thoughts of our humility and self-annihilation And yet as a holy (z) Rara avis in terris aut sanctitatem non perdere out humilitatem sanctimonia non exicudi Bernard sup Cantic serm 45. man long since complained what a rare fowl on earth is a holy and humble man O! if we were more humble we would not 1. Baruch-like seek such great things nor 2. be so peremptory in our desires after them we would not 3. so fret and complain when we are crossed nor 4. envy and repine that others had a greater measure of creature-enjoyments we would not 5. so hunt after the applause of men nor be so sensible of reproaches wrongs and injuries from them 6. we would not so undervalue mean Saints and be so uncharitable and severe to them 7. we would prize more one smile from heaven then all creature-embracements that the high and holy one should look upon such sinfull wretches would exceedingly rejoyce the heart and 8. we would be more in confessing our sin and begging pardon c. 4. There must be truth and sinecrity in thy prayers 4. Truth and sincerity God will be worshiped in truth Joh. 4.23 24. Thy prayer must not go out of feigned lips Ps 17.1 The Lord is far from hypocrits but he is high to all that call upon him in truth to hear and answer them when they cry Ps 145.18 falsehood (a) Isa 28.15 will prove a lying refuge especially while we deal with the omniscient God we may thus show our folly but God will not be mocked nay such montebanks do in a maner engage the Lord in point of honour to find them out they provoke his majesty to put some mark upon them that others may see that they were not hid from him such by their work do say what those wretches Ps 73.11 said with their mouth how doth God know and is there knowledge in the most high And will not the Lord then be avenged on such hypocrits who notwithstanding dare draw nigh to him in their lip-devotion and with that people Ps 78.36 flatter him with their mouth though their heart be thus removed from him the sacrifice of such fools (b) Hos 7.11 Ephraim-like is a silly dove without heart they offer the calves of the lips but yet as one speaketh (c) M. Crooks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentem imprecatam gerunt if any beast offered up by Pagans to their idols was found to want the heart as it is (d) Alexand. ab Alex. gen dier lib. 5. cap. 25. said to have hapned in the case of Julius Cesar a little before the conspiracy against him and of
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
with from the hand of Herod and to find the severity of a Judge in stead of the love a Father and yet are there not multitudes Ah! how many are there who have the boldness to deal thus with the father of Spirits Who Judas-like with a (c) Every reigning sin is treason and rebellion against the great King and interoretatively Deicide and Regicide and every sinner doth comply and conspire with Sathan and take up arms for him against his Master and Lord. treacherous heart dare offer to kiss him in whom they live move and have their being who is their Father by creation and who offereth unto them and entreateth them to accept of the inheritance of children Such think themselves to be sons and dare call him father though they have the heart of an enemy such have a kind of faith confidence and hope which is nothing but presumption delusion and groundless imagination suggested by the father of lies and maintained and cherished by their own foolish and deceitfull hearts This their faith is not built upon the word it hath not for its warrant thus saith the Lord but only thus saith the murderer and great impostor thus saith the deceiver and our deceitfull and deceived hearts It doth not arise from the Promises as having no foundation there but only from some principles of Sathans Catechism which he carefully instilleth into the ears and minds of his disciples and among the many articles of that anti-scriptural and cursed Creed this to our purpose is one If we have some form of devotion and now and then speak some few words prayer-wayes it 's no matter how we live our prayers will make amends for all God is mercifull and therefore will Sathan say and they upon his word think he will pity his poor creatures and servants and hear them whensoever they cry to him nay such will be ready to apprehend that it were cruelty and injustice to reject such well-meaning supplicants We may not now confute that soul-destroying delusion but what the Apostle said of doubting Jam. 1.7 may far rather be applied to this mad and desperat presumption and confidence Let not such seeure bold wretches think that they shall receive any thing of the Lord though too many be ready to think they shall receive yet saith the Apostle let them not think so or if they do they will but deceive their own souls and whatever for the present may be the dispensations of a common providence yet ere it be long they shall know and be convinced that they received nothing in mercy and in return to their prayers and nothing from the Lord as their God and Redeemer he was better acquaint with the mind of God and did not mistake who said If Iregard iniquity in my heart the Lord will not hear me Psa 66.18 And it was an acknowledged principle that he who was born blind urged against the Jews in his apology for Christ Joh. 9.31 For saith he we (d) Let bold finners consider how gross their delusion must be who contrary to this known truth dare presume and draw nigh in any ordinance without fear know that God heareth not sinners but if any man be a worshiper of him and doth his will him he heareth Neither would the Saints themselves think they were not concerned in this caveat for albeit the Lord will pity them in the day of their trouble and hear their prayers yet if they step aside from the approven path the Lord will hide his face hence the Psalmist having asserted Gods care of his Saints and People and that he would speak peace to such yet he addeth a necessary caution and warning but let them not turn again to folly as if it had been said though they were Gods people his Saints and precious ones who have prayed and wait for an answer yea though they have asked in faith and have met with access and acceptance so that a message of peace is dispatched and is as it were on the way towards them in return to their prayers yet if they should through their folly turn aside from God and in that interim commit some known sin he would recall as it were his former grant and draw back his hand and would not speak peace to them who had made peace with sin Now come we to some positive evidences and marks of the prayer of faith And 1. when the affections are much enlarged when we meet with a gale from heaven filling the sails we may and usually do expect that voyage will prove successfull when God openeth the heart and filleth the mouth with more then ordinary boldness fervency and liberty we readily will apprehend that he purposeth to fill our hands and will not send us away empty according to that word Psa 81.10 Open thy mouth wide but (e) Only he who is said to open the ears Psa 40.6 Isa 50.5 to open the eyes Psa 146.8 and to open the heart whose messenger and interpreter the lips are Act. 16.14 He only can open the mouth to ask aright he only can open it wide both extensively and intensively and make us desire and ask great things greatly grandia granditer ut loquitur August loc cit who is sufficient for such a work unless the Lord put to his hand and I will fill it We may believe he will fill that mouth with songs of praise for his gracious answers which he hath opened so wide in fervent and importunate prayers when we have spiritual boldness in pleading with God we will also have confidence as to the success and therefore these are joyned together and both ascribed to faith Eph. 3.12 We have boldness and access with confidence through faith If the Lord lift up the soul to him if he quicken and inflame the affections with a more then ordinary ardor and zeal we will not readily doubt of our acceptance when fire from heaven thus falleth upon our sacrifice we will be very confident thus Psa 27. we have both Davids fervency and confidence One thing have I desired of the Lord that will I seck after c. v. 4. this was his importunity but then his faith did act strongly and vigorously v. 1.3.5 6. I grant our lusts may add wings to our desires and be as oyl to the wheels and make us very diligent in our pursuit there may be a natural and carnal fervency and importunity which will rather add to our fears then make us in faith rest upon Gods word love and care but the difference may easily appear though we will not now prosecute it because that holy zeal and importunity is 1. spiritual as to the motives and end 2. humble and joyned with much self-emptiness and denial 3. tender of Gods gloty and honour and 4. submissive to his will whileas the natural importunity is 1. carnal 2. proud and selfish 3. careless of Gods glory and interest if it might be satisfied and 4 impatient under a frustration and disappointment
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
filled with shame and confusion they may notwithstanding assert his relation But you will say ah I should I utter a lie before God would he not account it a mockery to call him father while he is not our father Ans I grant there is too much presumption in the world and too many are ready to make bold with God and to call him father against whom he is coming in wrath to (b) Hos 3.5 tear them in pieces (a) Ps 50 22. But yet if 1. thou hast the love of a son thou mayest come to him at a Father if thou hast child-like affections thou mayest have a child-like confidence See Part. 2. 2. If thou hast godly fear and reverence and high and admiring thoughts of his majesty and art striving to give to him the honour due to his name if thou canst answer that question Mat. 1.6 If I be a father where is mine honour Thou needst not fear that ever he will question thy claim to him as a Father if thou (c) As having hope ver 3. abiding in him ver 6. being born of God ver 9. being the children of God ver 10. having passed from death to sâ—e ver 14. c. fear him and his goodness and art loath to offend him though there were not a rod to correct thee though thou should'st meet with rods and afflictions yet thou mightest know them to be but the corrections of a Father and not the stroke of avenging justice But we will not multiply particulars let us only hold out from 1 Joh. 3. two or three words more This point concerning our adoption is there laid down in the entry ver 1. and therefore though the words be d altered yet the case is the same that is brought to the trial to the close of the Chapter 3. Then such as hope that God is their Father must purifie themselves as he is pure v. 3. they must wash and make them clean and walk as becometh the children of such a family they must no more be like the swine of the world wallowing in the mire of sin he that is born of God must sin no more ver 9. for he that alloweth himself and continueth in the practice of any one known sin is not of God but of the devil ver 8. 4. If we be the children of God we must obey his commandments and do those things which are pleasing in his fight ver 22. we must deny our selves and renounce our own will and affections and take on Christs yoke which if we be his will not be wearisom but our relation and love to our Master will make his work sweet and easie Mat. 11.30 5. Such as love the Father will love his children for his sake such as are brethren must have some sort of sympathy with and mutual love to one another ver 14. If all thy delight with him Psa 16.3 be in the Saints and if thou judge them the excellent of the earth if thou delight in their society and rejoyce at their prosperity ye must be of one stock and kindred and belong to one and the same family and hence must follow that separation as to any arbitrary and voluntary commerce with those wicked ones to whom we are not bound by any natural or moral tye required in them to whom God promiseth to be a Father 2 Cor. 6.17 It will be no pleasure to the genuine son to stay in the company where his Father is reproached and dishonoured and O! when occasionally he is easten into the society of such wretches with what zeal and holy indignation will his heart burn (d) 2 Pet. 2.7 8. their vile and profane words and wayes must (e) Ps â— 6 vex his righteous soul Is it thus with thee O dejected Saint dost thou follow after God and still long and hunger for more of him and that he would lift f up the light of his countenance upon thee and though thou still walk in darkness and cannot see his face yet hearknest thou to his voice and followest after righteousness thou needest not fear to call him thy God and thy Father thou art allowed to claim an interest in him and to stay upon him as thy God Isa 50.10 Such hungring souls are blessed Mat. 5.6 and is there any blessedness without an interest in him who is the fountain of all blessedness yea though he seem to frown to forsake thee yet the union relation stands firm and sure My God my God why hast thou forsaken me said David Ps 22.1 and one who was greater then David Mat. 27.46 Zion said my Lord hath forgotten me And thus a beleever at his lowest may maintain his claim to God as the state of darkness gloominess and desertion doth noth not nullifie our relation So neither needs it hinder us to assert and plead it neither did the Lord at any time challenge nor was he grieved with a doubting beleever for staying on him and calling him Father but rather is grieved at their jealousie and standing at such a distance from him who hath stoopt so low to them only to the wicked God saith what hast thou to do to take my covenant in thy mouth and to plead any covenant-relation and to call me thy God or thy Father Ye who hate instruction and cast his words behind you ye may fear his severity and justice and look upon him as a Judge coming against you to tear you in pieces Psal 50.16 17 22. But you will yet say whatever truth may be in the thing it self yet I cannot in truth call him Father who know not and am not assured of my adoption Ans Thy knowledge is so far from being a ground of this thy covenant-relation to God that it is not so much as one of its bonds and ligatures now albeit the Spirit of Christ who is the author be also the keeper and preserver of our spiritual life and of all its priviledges and of our interest in God as not the least yet the same Spirit hath given us an arm whereby we receive and lay hold on him and every finger and joynt of that arm I mean our several graces are so many cords and bonds whereby we stay and lay hold on God as our God and portion and if thou see but any one of these bonds fastned on him what needst thou fear and complain as if there were no union interest or closing with him say then he is not thine by certain knowledge and perswasion I answer he cannot thus be said to be thine for though thou mayest know thy relation to him and O if thou didst know how sweet comfortable strengthning and encouraging must that evidence be yet he cannot be said to be thy Father by thy knowing that he is thy Father for the object must have a being and be presupposed to such a reflect act he must be thy Father (f) Si non tempore saltem naturâ— imoâ—â—eâ— per â—em pore si non
profluat ex immediata irradiationâ— spiritus sed per argumentationem colligatur ut fieri solet before thou know him to be thy Father but there be some uniting graces whereby we close wâ—th him as our Father which though they do not confer the right of adoption yet they bind us to our Father and are as so many cords whereby he draws us in to himself and whereby we close and lay hold on him 1. then is not God thy Father optando seu vonto desiderio is it not the great desire of thy soul to have an interest in him and hath not this thy desire a lie in its right hand is it effectual operative and diligent in the use of the means not like the desire of the sluggard foolish faint and lazy 2. Is not God thy Father considendo seu aliquali spe expectaetione hast thou no hope nor expectation if thou be not assured that God is thy Father art thou perswadeâ— and dost thou know that he is thy enemy surely if it were so thou wouldst not thus seek in to him Say that thy hope is not so positive and peremptory that it is not grounded upon certainties and particular promises which thou dost apply to thy self yet seest thou not many promising and encouraging probabilities grounded upon general invitations entreaties promises which open to thee no small door of hope and makes thee look up to God seek in to him and follow after him hast thou not a may be and a peradventure and mayst thou not improve that without presumption thou art allowed to use a holy kind of violence to break through all discouragments and to lay hold on the King as well as to take his kingdom by force Mat. 11.12 3. Is he not thy Father amando seu filiali dilectione hast thou not the love and heart of a son and will he prove thy enemy 4. Is he not thy Father adhaerendo seu dependentia adhaesione acquiescentia dost thou not rely and depend upon God and cleave to him though he frown and follow after him when he forsaketh and withdraws from thee dost thou trust in him and cast thy self on him darst thou adventure thy soul upon his tender bowels free offer and promises art thou resolved to (g) Job 13.15 trust in him though he should kill thee dost thou acquiesce in him as the alone-fountain of all true happiness and how small soever thy hopes be yet with what indignation wouldst thou disdain the offer of a world to quit thy claim to and renounce thy part in him 5. Is he not thy Father obtemperando seu obse quio conatu opere reverentia honore dost thou not give him that honour reverence and obedience that is due to a Father and will he then use thee as (h) Luk. 15.91 one of his hired servants or reject thee as a vessel of wrath and disobedience what is God thus thy Father and dost thou lay hold on him by thy desire hope love reliance aed reverence and maist thou not in truth thus call him thy Father hast thou those fruits and evidences of thy adoption and findst thou those uniting graces to close with him Be of good courage thou needst not fear to come to him as a Father he will welcom thee as a son and hear and answer thy requests Sect. 2. After what manner and order should we direct our prayers to the persons of the blessed Trinity Eph. 2.18 Through him we both have an access by one Spirit unto the Father 2 Cor. 13.14 The grace of the Lord Jesus Christ and the love of God and the communion of the holy Ghost be with you all WHile we who (a) Job 8.9 are but of yesterday and know nothing while we poor blind short-sighted sinners speak of this unspeakable and glorious mystery of mysteries which the Seraphims and holy (b) Vis scire naturam Dei hoc scito quod nescias neo in hoc contristeris quia nescias quia Angeli nescierunt sed requiris a me quomodo uno â—omine tres appellantur nescio libere me nescire profiteor quod Christus voluit indicare hoc solum scio August de tempor sermon 189. Angels do rather with admiration adore then curiously search after we would consider who we are how great our (c) Lutum vas figuli de creatore disputat ad naturae suae rationem non potest pervenire curiose quaerit scire de mysterio Trinitatis quod c. August ibid. ignorance is and how great and incomprehensible this sublime and transcendent object of which as (d) Hoc solum ex eo comprehendimus quod comprehendi non potest Ambros in Symb. Apost cap. 2. vide etiam August loc cit Ambrose saith we can know little more but that it cannot be known and therefore should rather in humility be (e) Ubi est mentis excessio idonea est fidei successio mirabile ergo illud de Trinitatis unitate de unitatis Deifica Trinitate Sacramentum magis est credendum quam exponendum Aug. de visitat infirmor lib. 2. cap. 2. believed then curiously examined by our shallow apprehensions narrow enquiry and halting reason it is true that a little knowledge here is as (f) Vbi quaeritur unitas Trinitatis Nec periculosius alicubi erratur nec laboriosius aliquid quaeritur â—ec fructuosius aliquid invenitur Aug. de Trinit lib. 1. cap. 3. Austin saith well worthy of the pains but an error and mistake is most dangerous and therefore while in all modesty and humility we search after it we have need to pray the blessed Trinity to anoint our eyes that we may see what is necessary for us to believe and that we may not be wise (g) 1 Cor. 4.6 above what is writeen Now albeit the (h) Tò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Nazianzen orat 29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the maner and way be inconceivable yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing it self is clearly revealed and we have here the concurring testimony of (i) Omnes quos legere potui qui ante me scripserunt de Trinitate quae est Deus divinorum librorum veterum novorum Catholici Tractatores hoc intenderunt secundum Scripturas docere quod Pater Filius Spiritus sanctus unius ejusdemque substantiae inseparabili aqualitate divinam insinuent unitatem August de Trinit lib. 1. cap. 4. Vide consensum antiquae Ecclesia omnibus Antitrinitariis pacis repudium mittentis apud Voet. sel disp part 1 pag. 492. consensum Christianismi media atatis hodierni pag. 493 494. adde etiam pag. 502. ad pag. 509. all Divines except some few contemptible hereticks the Arrians of old and the Socinians of late being the most famous opposers of this fundamental article of our faith and such a great cloud of so many witnesses may be no small support to our faith But certainly
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
Father through the Son and by the holy (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ghost that this noble way doth not by any natural result flow from that original order that is among those blessed persons but rather from that voluntary and eternal transaction among the persons of the ever glorious Trinity for the recovery of lost man I do not deny that many ancient and modern Divines do speak of this order of working as importing no more but that natural order of procession and subsisting in reference to some operation and work towards the creatures and having been at some pains in perusing the writings of such as seemed more subtile and inquisitive I mean the popish (q) If any will be at the pains to trace the School-men here how will they see them evanish in their empty speculations Their old Master Lombard some hundred years since hath involved them in a labyrinth from which to this day they cannot extricate themselves sometimes they seem to affirm that any person may send another yea and that one and the same person may send himself vid. Thom. 1. part quaest 43. art 8. quaelibet personae Dom. Bannez in his gloss which is more clear then the text mittit se vel aliam But when they would speak more properly and acurately they tell us that permissionem nihil aliud intelligunt nifi aeternam processionem alicujus personae divinae cum habitudine ad effectum temporalem And thus they maintain that the Father is sent of none but the Son to be sent of the Father and the holy Ghost by both It were an easie thing here to fill whole pages with the vain speculations of Lombard Scotus Thomas and others whom I have perused on this subject to whom I went expecting some satisfaction to this dark question from such learned men but I found that it was lost labour to expect any solid knowledge from such luxuriant wits and this is all they say for explaining how the Father is said to work by the Son and holy Spirit they send us to the mission of those persons from the Father and for explaining this they recur to their procession from the Father Schoolmen they sent me away with less satisfaction then I came to them here if any where we would beware of curiosity and rashness and we need not be ashamed to profess our ignorance in this as in many other points of our belief concerning this mystery therefore we shall in all modesty propound some few things for clearing this covenant and voluntary transaction which seemeâ—â— so fully to explain that which was rather darkned then unfolded by School-speculations And 1. it would be observed that great (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Basil apud Forbes pag. 49. Basil long since spake of an economick mission of the Spirit which can hardly be conceived but in order to this voluntary transaction 2. It s granted on all hands that the Father from eternity did enter in covenant with the Son concerning the redemption of man and why might not the holy Ghost be included in that covenant in reference to his work for the sanctification and salvation of sinners nay he cannot be altogether excluded unless we make him essentially to differ from the other two now those arguments that may be brought against this transaction in reference to the holy Ghost will as forcibly militate against that covenant and transaction between the Father and the Son 3. That designation of the Sons maner of working doth manifestly relate to his mediatory office and should we not also conceive the holy Spirit to be there designed as the comforter and in relation to that peculiar work which he undertook in that eternal covenant Now that the Son is there designed not as the second person of the God-head but as the Mediator and not as the efficient but as the meritorious cause the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the very phrase it self compared with the like phrase Eph 2.18 may evince This is it that the Scriptures do so often inculcat and this is so necessary to be known and to be alwaies improven by us when we draw nigh to God but as to their mysterious different natural maner of working though the thing it self and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be asserted yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the maner and way I know no where expressed as being above us and not very necessary for us to know but all that the Scripture saith concerning the different maner of working of these glorious persons may be applied to that gracious economy which the Lord would have us with admiration to consider and for our comfort improve in all our addresses to him 4. If their natural order of working be thus expressed then the Father and the Son may be thought to be remote causes and only the holy Ghost to work (Å¿) Unlesse the particles through and by be expounded by with as we did in propounding 9. Concl. which would make little for the purpose of these Authors immediatly 5. The difference as to this which is between the works of nature and grace doth very convincingly show that this different way of administration through the Son and by the Spirit doth not relate to that natural order of working but to this gracious economy otherwise the works of nature as well as the gracious habits and actions of the Saints might be ascribed to the Spirit as his work and might be said to be dispensed through Christ and for his sake That which here seemeth only to have difficulty is what is the fruit and special benefit of this economy as to the holy Ghost and what is it that thereby is superadded to that natural order of working which agreeth to him as the third person of the blessed Trinity Ans We may not think to satisfie all the cavils that carnall reason can suggest we should suppress and not give way to our curiosity nor labour to be wise beyond what is written and to that question we say no more but these two things 1. albeit that economy be voluntary and of free choice for who can give a reason that might have moved the Father to elect the Son to redeem and the holy Ghost to sanctifie any of the sons of Adam yet in that economy there is a respect had and proportion kept with that natural order that is among these glorious persons and here as in all Gods wayes there is a decency and fitness there is a congruity though no (t) Nulla ratio obligans vel determinans reason or motive which could oblige and determine the Lord for the Father having his being of none is sent by none and works from none the Son being begotten of the the Father is sent of the Father and acts as having in a special maner received commission from him and directs his actions and sufferings for the redemption of man unto the Father as a price and satisfaction
in dispensing of mercies to us and that eternal covenant and transaction whereby in time all good is conveyed to us and which we should eye and make use of in our addresses to God And thus we may hearken to the voice of the Father as from all eternity saying How do my bowels yern towards the sons of men I am willing to pardon all their iniquities and receive them graciously (a) Joh. 3.16 Behold I so love the world as to give my only begotten Son that whosoever believeth in him should not perish but have everlasting life I pity poor foolish self-destroying sinners and I will (b) Hos 14.4 heal their back-slidings (c) Is 53.5 with the blood of my dear Son and will love them freely (d) Is 63.7 according to the multitude of my loving kindnesses And we may behold the Son himself concurring and consenting to that blessed motion and saying O! let the ungrate rebel have a pardon though it should be subscribed with my blood let bankrupt sinners have a discharge and all their debts be laid on me I am willing to lay down my life that they may live Lo I (e) Ps 40.7 8. 1 Joh. 4.10 come to be the propitiation for their sins I delight to do thy will O Father and to (f) Tit. 2.14 give my self for them to redeem them from all iniquity and to purifie by my blood a peculiar people zealous of good works And we may hear the holy Spirit saying Behold I am willing and ready to tender to them the gracious offer of peace and reconciliation to perswade and allure them to embrace that offer and to convince and (g) Cant. 1.4 draw them after thee to (h) Jer. 31.33 write thy Law in their hearts to (i) Joh. 14.26 comfort and strengthen them and (k) Rom. 8.26 help their infirmities to defend and keep them from all evil and to fit prepare and (l) Joh. 14.16 preserve them unto eternal life But it would be remembred that though virtually and as to our apprehensions these several steps may be distinguished in that gracious transaction yet properly there cannot be such a stipulation such conditions offers consenting and as it were consultation where there is but one nature will and understanding but that there was such a Covenant having eminently these things in it cannot be denied by any who acknowledge our salvation to be carried on according to an eternal Covenant between the Father and the Son and when we shall understand that conference and as it were consultation concerning the creation of man Gen. 1.26 we shall be more able to comprehend this transaction concerning the salvation of man but now let none from thence imagine the love of the Father to be really different from the love of the Son and holy Ghost and that they did not contrive and had no hand in predestinating us to life but as consenters and approvers of the Fathers free purpose of love For albeit predestination be ascribed to the Father by some sort of appropriation as being according to that mysterious order in the Trinity the first person yet we must not think that there is such a priority or distinction of persons as doth import a distinction of nature or a real difference among the essential attributes as they are in these glorious persons and so conceive that there is another will power and understanding in the Father then in the Son and holy Spirit and accordingly different acts flowing from these different principles O! let us not rob these blessed persons of the honour of being (m) Phil. 2.6 equal with the Father and having the same nature and divine properties because they of their meer good pleasure have stoopt so low to exalt us and do us good and because voluntarily and of their free accord they have undertaken an economy and dispensing of offices for us to make us happy and have received as it were a commission the Son to redeem us and lay down his life for us and the holy Spirit to sanctifie and prepare us for the heavenly inheritance and have thus undergone a sort of (n) Inaequalitat officiorum non tollit aequalitatem naturae aut personarum inferiority dependance and subordination in being sent to execute these offices which they undertook in mercy and love to us O! who is able to (o) Eph. 3.18 19. comprehend what is the breadth and length and depth and height of this love of the Son and holy Spirit which passeth knowledge O! let us praise and magnifie God the Son and God the holy Ghost for undertaking an economy and as it were ministry for us now unto the ever glorious and blessed Spirit of grace and unto him that (p) Rev. 1.5.6 1 Pet. 2.5 loved us and washed us in his own blood and hath made us Kings and a royal Priest-hood be glory and dominion for ever and ever Amen And O! let us thankfully and diligently improve this noble and and admirable way of conveyance of all good to us and let us in all our adresses to God desire and wait for every mercy from the Father through the Son and by the holy Spirit looking upon Christ as the inexhaustible treasure and (q) Col. 1.19 store-house of all blessings and depending on the Spirit as the great dispenser giver and disposer of all that fulness and riches that is in Christ from the (r) 2 Cor. 1.3 Father of mercies and God of all comfort of (Å¿) 1 Cor. 8.6 whom are all things as the fountain and first person of the Trinity who laid the foundation of our redemption and who is the Father of our blessed Lord and Saviour We cannot perform any duty acceptably we cannot praise God nor pray to him unless we come in the name of Christ as our Mediator and Advocat and wait for the help of the Spirit and depend on him as our shield strength leader and guide and yet we must look over that economy and dispensation and close with the Father Son and holy Spirit as that one God to whom in every part of worship we should come as to the chief and ultimat object to which primarily it is directed and in which it doth rest Here we will stand we can go no further and praise be to his name who hath brought us this length albeit our light be darkness in respect of the light of glory yet the light of the ancient Church was but like the morning star before the Sun (t) Mal. 4.2 which now shineth before our eyes And O! when will that day come when we shall behold so much in this mystery as shall ravish our hearts and fill our mouths with songs of joy admiration and pâ—aise to all eternity when we shall not see through a glass darkly but face to face when we shall not know in part but as we are known when we shall be like him and see him as he is 1 Cor.
prayer and supplication may be for a season totally withdrawn but though the Saints be seldom laid so low yet there may be a partial departure accompanied with many sad effects which may easily be discerned if we reflect upon the several fruits of the Spirit mentioned Part. 1. Chap. 9. and those infirmities which he helpeth and removeth if then 1. thou dost not so prepare thy heart to seek the Lord if 2. thy ends be not so pure and spieitual if 3. thou art unwillingly drawn as it were to the throne rather by the enforcement of conscience then out of love to the duty if 4. thou pray not so frequently nor 5. so fervently and feelingly nor 6. so confidently nor 7. with such complacency and delight if 8. thy communion with God in that ordinance hath not such influence upon thy heart to warm and quicken it and to engage it for the Lord and against sin as sometimes it hath had c. it is an argument that the Spirit hath in part withdrawn It s true the most watchfull and zealous Saints do not alwaies and without interruption enjoy the comforting quickning presence of the Spirit the wind doth not constantly blow after one the same maner upon the most fruitful garden therefore we must not measure our state by some present indisposition unless there be some notable considerable and abiding decay and abatement of our spiritual life but when that is observed we have reason to mourn and to lay to heart our loss and the greater and more eminent and longer continued we should be the more affected and sensible of this evil what a misery and sad judgment was it to Sampson and Saul to have but the common gifts and operations of the Spirit removed from them for as we may suppose Saul never to have had So Sampson never to have been totally deprived of the saving and sanctifying presence of the Spirit we may read their lamentation Jud. 16.28 30. 1 Sam. 28.15 And what is the chiefest measure of gifts and common priviledges and excellencies in respect of the least portion and degree of grace Ah! do not then sit down content when the breathings of the Almighty are withdrawn but go and cry to the (n) Cant. 4.16 north wind to awake and to the south wind to come and (o) If the wind blow not thy ship cannot come to the haven but being tossed to and fro by contrary tides is left to be a prey to pirats blow upon thy garden that the spices thereof may flow out go in faith ye have a promise for your encouragment the Father will give the holy Spirit to them that ask him Luk. 11.13 We will not insist on directions but reserving those in great part to the following Section let us now remember that if the unclean spirit return after he hath been cast out and find the house empty and swept he will enter in again and lay claim to his former possession Mat. 12.44 Nay though the house be not totally desolate yet so much room as he findeth empty he will seek to possess so far as the Spirit withdraweth so much the nearer Sathan approacheth if the Spirit withdraw his holy motions Sathan will improve the advantage and will fill the heart with vain idle impertinent and sinfull motions as Pirats may easily surprize the ship when the Pilot is gone So having entred it and finding it empty they will not fail to loaden and fill it with their trash and stoln wares Sect. 2. What may be the cause of that deadness and indisposition and these wandring thoughts that arise in the heart upon the Spirits departure and what course should be taken for removing this evil and for recovering and maintaining the presence of the Spirit and a praying frame and disposition Psa 81.11 12. But my people would not hearken to my voice and Israel would none of me So I gave them up unto their own hearts lust and they walked in their own counsels Hos 4.11 Whoredom and wine and new wine take away the heart IF the Sun be set and leave our hemisphere it must be night with us and darkness must cover the face of our earth if the soul be separated from the body the man must be dead and coldness must seize upon the liveless carrion So if the Spirit which is our Sun and life depart what darkness deadness and emptiness must be in the soul But as if it were too little to be dead and destitute of life foolish sinners will kill themselves and harden yet more the heart which already is harder then the adamant or flint and when the sun goeth down they will shut the doors and windows yea and pull out their own eyes that they may not see and thus as Seducers in respect of a total privation of life are said to be (a) Jude 12. twice dead So the Saints themselves many a time in respect of their partial deadness and the gradual departure of the Spirit of life may be said to be twice hardned blinded and indisposed for duty Not only doth sin provoke the holy Spirit to depart and thus morally and by way of demerit it stops the fountain of life but also by its poison and venomous nature it doth pollute and infect the heart it leaveth such a blot and tincture upon the soul as disposeth it for blindness and deadness Sin is not only of it self and formally opposit to grace but it maketh upon the heart as it were efficiently such a contrary impression to grace and matterially indisposeth it for a communion with God and spiritual exercises and thus stealeth and taketh a way the heart Hos 4.11 And albeit every sin hath more or less of this malignant quality in it yet their be some sins which in a special maner do produce this wofull effect after which we shall now enquire having in the preceding Section spoken of the former head viz. of the withdrawing of the Spirit and of these sins which did most directly and immediatly bring on that sad stroke but there being such a connexion between our deadness and the departure of the Spirit of life and the causes and cure of (b) Viz. of the with drawing of the Spirit and of our deadness and indisposition for duty both those evils being much alike and the same we may without any culpable confusion here speak to those joyntly especially since we referred to this place one sort of those (c) Viz those causes which did not so directly and by way of indignity and contempt of his office and work but rather condignly and by way of demerit prrooke the Spirit to depart causes which did provoke the Spirit to depart Before we speak of the remedy we will search after the causes which we shall rather name then enlarge and insist on at any length First then as to the causes of deadness indisposition and wandring thoughts in prayer for all these cursed branches may spring
desiâ—â—d 3. From the return maâ—e to Christs prayer once and again (z) Mat. 26.39 42 44. renewed that th◠〈◊〉 â—â—â—ght â—â—â—s fâ—om â—im it is evident that the prayer may be 〈…〉 when the particular is not graâ—ced for 〈…〉 or pâ—â—s a â—ay from him but he did drink it oâ—◠〈◊〉 the â—â—â—â—om and yeâ— it were blasphemous to imagine that Christs â—â—ayer wâ—â— not heard contrary to what hâ— himself â—ffâ—â—â—th Joh. 11 4â— Father I know that thou alwaies heaâ—est me And paâ—â—icularly as to that prayer the holy Spirit â—â—stifieth that he was heard Heb. 5.7 And then 4. in the general the Scriptures of truth do most clearly fully and frequently assert that they thâ—â— sâ—ek the Lord shall not want any good thing Psa 34 10. the same is affirmed of them that walk vprightâ—â— Psa 84.11 and of them that fear the Lord Psâ— 34.9 Hâ—â—ce we may well infer since they shall want â—o good thing they cannot want a return â—o their prayers and 〈…〉 answer from their God the Lord doing what is 〈◊〉 for them 〈◊〉 reference to the particular they desired Aâ—d siâ—â—e no 〈◊〉 shall befall the righteous Psa 91.10 Pâ—â—v 12.21 c. therefore they shall not gâ—â—â—hat 〈…〉 â—hem 〈◊〉 they should ask it upon a mistake 〈◊〉 â—aths of th◠〈◊〉 are mâ—â—c◠〈◊〉 truth â—esuâ— haâ— kâ—â—p 〈…〉 monies Psa 25.10 If all his 〈…〉 such then 〈◊〉 those paths in which he 〈◊〉 in â—â—swering thâ—â— prayers those paths must be suâ—◠〈…〉 of â—â—uth and fidelity in 〈◊〉 forming thâ—â—e 〈…〉 answer them when they call upon him There 〈◊〉 â—ever a pâ—â—yer pâ—â—â—â—ed out in truth at which the God of truth did â—oâ— drew nigh and to which he did not 〈◊〉 Psa 145.18.19 all his paths are mercy and truth to all true 〈◊〉 who can produce one exception or instance to the coâ—trâ—â—y He never said to such sock ye me in vain Isa 45.19 and then there is a considerable word to this purpose Rom. 8.28 We know that all things work together for good to them that love him if we ponder the scope of the place we will find this general truth to have a special relation to prayer of which the Apostle had been speaking in the two preceeding verses where he had shown our ignorance and that we know not what to ask and the need we stand in of light and help and now saith he you having been assisted to do your duty and pray arâ—ght you need not be anxious for Gods part and that which lieth upon him to do by way of return for ye may be assured whether he give or with-hold the particular he will have such a care of you as to do nothing but what he will make contribute and work for your good though we know not what to ask yet God knoweth what to give he will not challenge thee for asking what thou apprehended to be good for thee if (a) Especially since his Spirit may concur and assist thee in the pouring out of such a prayer it being our duty to go to God and hold up to him what we conceived to be good and fit for us committing to him to make choyce for us what he knows to be best See Part 1. Chap. 9. Pag. 269. upon the matter it be lawfull and if thy desire be moderate and submissive although as to the particular there may be a mistake flowing from thy ignorance of the event and those following circumstances which thou couldst not for-see but yet the Lord will do what he of his infinite wisdom and knowledge seeth will be indeed good and convenient for thee and we I and ye believing Romans saith the Apostle do know that God will care for them that love him and who in all things do make their requests known to him he will procure their good by the fittest means though the wicked will not know and acknowledge Gods care and fidelity in performing his promises and therefore think it in vain to seek the Lord yet we know and are perswaded of his love and care Surely the knowledge and belief of this point is a differencing mark and character they who have no interest in Gods love and care will not believe it towards others And thus its certain that the Lord alwaies heareth his honest supplicants Si (b) Aug. â—uâ—i supra non ad voluntatem tamen ad utilitatem If not according to their desire yet for their profit which if our (c) Our desires are often foolish and â—â—rtfull desires would not hinder and obstruct they should alwaies be answered what doth our kind Father grudge to give us such empty trifles which he bestoweth in such abundance upon the wicked would he who hath so loved us as to give his only begotten Son to death for us and to prepare an exceeding and (d) 2 Cor. 4.17 eternal weight of glory for us would he with-hold these perishing thiâ—gs from us if it were not for our good Rom. 8. â—2 Nay if we had not askt as we could have no solid peace either in the having or wanting such a particular that being the fruit of prayer Phil. 4.6 7. So we might have (e) Deus concedit tratus quod negat propitius vid. Aug. loco jam jam citato gotten in wrath what the Lord now in mercy with-holdeth from thee who hast committed the matter to God and hast referred all to his wise free and loving choyce And thus whatever be the particular ends and reasons of which Sect. 4. why the Lord with-holdeth such and such particular mercies as we desired in the general it is evident that his design herein alwaies is to prevent our hurt and promove our comfort and happiness and that all his paths toward us may be mercy and truth by making all things work together for our good And now to the Objection as it is propounded we answer Although al things did come alike to all yet they are not alike to all though in the outward dispensation there appear no diffâ—rence yet as to the fountain from which such a dispensation did flow the end to which it doth tend the effect fruit use c there is a vast difference for those things which are mercies blessings and pledges of love to the Saints prove snares judgments and an earnest of everlasting wrath to the wicked and what greater difference can be imagined yea not only is there so great an inequality dissimilitude where they seem to be equal and alike but also where there is an inequality and the advantage appeareth to be on the part of the wicked as while we compare them in their prosperity and success and having (f) Ps 73 7â— more then their heart could wish with the godly under persecution affliction and sore calamities yet even thus the case is not altered nor the difference and disproportion less for the Saints afflictions wants and tryals are sanctified unto them and are made to work for their good as being
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
with (n) Thom. 22 q. 83. art 4. in corp Omnes orationes nostra ordinari debent ad gratiam gloriam consequendam quae sosus Deus dat c. Cajet in locumâ— negat orationem non ordinatam ad consecutionem gratiae esse simpliciter orationem vel actum religionis Thomas and Cajetan whose words if rightly understood may admit an orthodox sense albeit to the first view it would appear that they denyed that temporals should be askt But (o) Guido de Ba. super lecreto part 1. dist 95. § Presbyteros cit sola aeterna petâ—nda esse decens enim est inquit ratiouabile ut ista-petantur a Deo non transitoria caduca sed part 2. causa 12. q. 1. § habebat docet temporalia esse petenda quo modo in quem finem vid. loc Guido de Baisio hath here fallen into such a manifest contradiction that I know not what can be said for his vindication but leaving that task to those of his profession we shall only propound one or two objections which might as we conceive stumble some weak ones Obj. 1 Object 1. We should be carefull for nothing for none of these temporall perishing things nor lay up for our selves treasures on earth nor take thought for our life what we shall eat what we shall drink or for our body what we shall put on it is pagan like to take thought for to morrow or to seek after these things Philip 4.6 Mat. 6.19 25 28 31 32 34. we must not labour for that meat that perisheth but only for the meat that endureth unto eternall life Joh. 6.27 and were it not to mock and tempt the great God and to prostitute one of his ordinances taking his name in vain if we should pray for such things for which we may not take thought care or labour Ans These and the like Scriptures do not cannot condemn all sort of care and labour for these things not a moderat orderly and subordinar care and labour for and provision of them for that is frequently enjoyned as a duty and hath accordingly been accompanied with successe and a blessing as we ought to be fervent in spirit serving the Lord so we must not be slothfull in businesse that concerneth the outward man Rom. 12.11 we should follow our calling and may work with our hands that we may have lack of nothing 1 Thess 4.11 12. yea and if any man do not care and provide for his family he is so far and in respect of his negligence which the very light of nature doth condemn worse then an infidel 1 Tim. 5.8 And thus we may well retort the argument what we may (p) August ad prob de ordeum hoc licer orare quod licet desiderare epist 121. desire care and labour for that we may pray for we may not put our hands to that work on which we should not ask a blessing and praise him when he followeth our labours with successe all care then is not forbidden but a carnall immoderat distrustfull excessive perplexing and soul-destroying care anxiety and labour when thus we seek these outward things and make them our idol when we prefer them to the Kingdom of God and dote upon them as necessary things which we cannot and will not upon any tearmes want this is a pagan-lik sin to be abominated by all who beleeve that there is a life to come and it is the bane of our profession that so many titular Christians do rather serve Mammon then the true God Obj. 2 and prefer the trifles of a perishing world to the uncorruptible and undefiled inheritance Object 2. That which we most desire and covet may prove most hurtfull and noxious to us (q) Evertore dom ostotas optantibus ipsis Dii faciles nocitura toga nocitura petuntur Militia ergo quid optandum foret ignorasse fateris Juven Sat 10. divitiae multis exitio fuere honores complures pessunaederunt regnorum exitus saepe miserabiles cernuntur splendida conjugia nonnunquam domus funditus ever terunt c. Thom. loc cit art 5. ex M. Val erio riches honors and pleasures have often occasioned not only the eternall ruine of the soul but also the shame misery and bodily ruine of who have enjoyed them in greatest aboundance Were it not then best and safest not to pitch upon any of these things but to hold in the generall casting our selves over upon the Lords holy and wise providence what he may make choyce of that which is good and expedient for us to have and enjoy Ans I have often with admiration called to mind the opinion of (r) Apud Platon loc infra citando though Plato there bringeth in Socrates speaking yet it s known to them who are acquaint with his wayof writing that be maketh Socrates expresse what be himself would say and did aprove some do cite this opinion from Thomas and Thomas from M. Valer. and all ascribe it only to Socrates but â—e who will goe to the first sountain will see that Plato was also of that judgment yea there may be some question concerning Socrates what was indeed his opinion he being only by way of supposition and because of that kind of writing by way of dialogue mentioned the work and words and often the maner and opinion being only Plato's Socrates and Plato concerning this particular their modesty and self-denyall and resigning themselves wholly over to divine disposal they would not prescribe to the Lord as not knowing what in particular to ask and therefore would only in the generall pray that â—od would give what is good O! how should such a consideration as this humble us who are often so particular and peremptory in our carnall desires that Fachel-lik we must have them satisfied or esse we must die through impatience and discontentment Many Pagans shall rise up in judgement against this generation and condemn it because of its worldly mindednesse O! If we did trust more to the Lord and were lesse peremptory in our desires after these things our earthly portion would be greater better and more secure and our way to the heavenly inheritance more easy sweet and safe yet we do not condemn the examples of holy men set down in the word nor the constant practice of the Saints who in their Prayers have named such particulars as they conceived to be needfull and convenient for them what others have done in this kind we may and ought to do we have particular promises concerning such and such temporall mercies and expresse commands to ask such and such mercies and therefore we may ask and name the mercy we stand in need of only let us ask with submission and in dependance on the wisdom love and care of our Father and in subordination to the one thing necessary and though we know not yet our Father knoweth what is good and expedient for us and he hath promised to give
his Spirit to be our guide and to help us to pray as we ought both as to the mater and maner And albeit we may follow the light of the promise and ask what is there held forth and name what is there expressed yet we should pray that not what we will but what he hath appointed to be good for us may be given unto us and that the Spirit would moderat our desires and rectifie them when they are misplaced 3. Object may be this we must pray in faith Obj. 3 nothing wavering but we cannot with such confidence expect and ask any of these temporall things and therefore they are not a fit object of Prayer Ans we shall in the Lords strength Part. 2. Chap. 2. shew what is that faith which is required in an acceptable prayer and therefore we will remit this Objection there to be discussed and answered (n) It were an egregious tempting of the Lord to ask a miracle without a revelation and some speciall warrant which none can now expect and yet without a miracle according to the Jesuiticall hypothesis the Lord can neither give nor withhold any thing from us and wherefore then should we pray unto him Here we might enquire of Socinians Jesuits and Arminians what is the sense and meaning of their Prayers and what they do ask from the Lord while they pray for these temporall and outward things Either it must be nothing or too much some one or other miraculous dispensation that either he would suspend his concurrence from these second causes which propend to what may hurt us or that he would imploy and determine and provide means for procuring to us such and such mercies neither of which can be done without a s miracle for these men have limited the holy one and bound the almightie as with Adamantine chains and fetters of iron unto the will and determination of the poor creature fancying an obligation to ly upon him by vertue of that law whereby he as the first rather last and generall cause must concurre with all and every one of the creatures according to their exigence and at their nod call and determination And thus the Lord unless he will work a miracle and alter the course of nature and contraveen that law and order he hath appointed in governing the world or rather his suffering the creatures to sit in the throne of providence and to govern the world according to their pleasure and inclination must become like the Pagan idols who can neither do good nor evil Isa 41.23 Jer. â—0 5 and the world must be governed by fortune and a blind providence And the Lord must not be said to guide rule lead and determine his creatures but they to rule lead and determine him yea often as in evil actions against his will and with abhorrence and reluctancy nay (t) Deus quaesi co actus munere causae universalis permittitsuum conâ—ursum qui torquetur contra intentionem ad malum Ruiz de vel Dei disp 38. sect 2. disp 26. sect 5. Deus pertrabitur veluti abripiiur a causa secundae Raynand mor. discip dist 4. q. 3. art 5. sect 355. Deus non solum non concurrit cum inclinatione sed etiam cum repugnantia adverte omnipotentiam ex netura râ—i esse indifferentem ut subjiciatur quasi potestati voluntatis creatae â—â—ut habituâ— voluntati hominis unde fit ut Deus supposita voluntate seu ut loquitur Raynand loc cit sect 360. pacto cum causis secundis inito vel potius lege sua de cooperando non fit agens liberum sed perinde ac si essâ—â— necessarium nobiscum sine cognitione concurrens Atriag curs phil disp 10. phys sect 2. subs 3. ingâ—â—ua est haec Jesuitae cofessio cui alii subâ—â—â—â—bere tenentur immerito itaque inconsequenter a Raynando vapulant Canus Sot V â—â—q Sal. alii quod statuant Deum non esse causam liberam sed naturalem necessariâ—m dum cooperatur ad actus nostros vid. Ray. loc cit sect 359. paragrapho lamen sequenti fatetur hunc dicendi modum posse trahi ad bonum sensum adversaries themselves are not ashamed to avouch and professe that he who doth all things according to the counsel of his own will Eph. 1.11 is often forced by vertue of that office which as the universal cause he is obliged to discharge to concur with his creatures according as they shall determine him that he is often drawn and compelled by them So that omnipotency is no lesse subjected to our will then those habits and members which we use as we will so that the Lord now is not a free agent but a natural and necessary and though he doth know yet he must wink as if he did not see and follow the creature wheresoever it doth draw him Thus in the general those learned Rabbles dogmatize and particularly as to the present case (u) Sot lib. de nat grat cap. 31. ad secundum arg Greg. Veg. opuse de iustif q. 12. Sotus and Vega confesse that while we pray for temporal mercies we only ask that the world may be governed by blind fortune and that God would neither do good nor evil For though their words be more smooth while they say that they ask that God would give us these things generali suo concursu providentia out of a general providence yet these words being duly pondered do hold out no other thing then what we collected from them for their general providence is nothing else but an abdication of God's care and provision of his government and bounty As for others they either of purpose as it would appear pass over this difficulty and only speak of the necessity of prayer as to spiritual matters others hunt after some evasions which neither they nor the reader can lay hold on But (x) Pelag. apud Suar. de grat prol 5. cap. 3. § 18. Polagius their old Master dealt more ingenuously when he confessed that prayer was scarce necessary yea or profitable For it was well said by (y) Quid stultius quam Deum orare ut faciat quod in potestate habes August de peccâ—â—mer remiss lib. 2. cap 6. Augustine that there is nothing more foolish thâ—n â—o ask from another that which is in our own power We might extend this question to spiritual things and shew that these also according to the principles of those men do wholly depend upon our selves our own wills and the right improvement of our natural abilities And thus the ancient (z) August plurinâ—is in locis de nat grat lib. 1. cap. 18. epist â—0 cui subscribunt Patres concilii Carthaginensis 91. quae est InnoceÌ„tii 107. Hieron epist ad Cresiph lib. 1. contra Pelag. c. Doctors from this Topick have drawn a strong argument against Pelagius and all his followers that either we must leave off to pray or else