the self-same spirit 1 Cor. 12.4 11. and from Jesus Christ who is the faithful witness c. Shall I need to subjoyn what you may perhaps already sense and consider That Baptism is to be ministred in the name of the Son and of the Holy Ghost as well as in the name of the Father Mat. 28.19 Prop. 4. God the Father then is not cannot be so the object of prayer as is exclusive either of God the Son or of God the Holy Ghost 1 For the Son It is manifest that all men should honour the Son even as they honour the Father He that honoureth not the Son honoureth not the Father Joh. 5.23 If you 'l review the last prayer of that lively Protomartyr Steven it is directed hither They stoned Steven calling upon God and saying Lord Jesus receive my spirit Act. 7.59 He that runs may read the same requests from the beloved Disciple of Christ and from his bride the Church which conclude our Bibles Come come Lord Jesus c. Rev. 22.17 20 21. Lord remember me when thou comest into thy Kingdom is the only recorded prayer of the penitent thief upon the Cross Luk. 23.42 43. Paul begins well-nigh every Epistle with prayers to him as well as to the Father Rom. 1.7 1 Cor. 1.3 2 Cor. 1.2 c. And is followed herein both by John and Peter 2 Joh. 3.2 2 Pet. 1.2 In short this is given us as the character of all true Christians 1 Cor. 1.2 Act. 9.14 With all that call upon the name of Jesus Christ our Lord. Observe it is not said That call upon the name of the Lord through Jesus Christ though this is no doubt their duty and his due as being the Mediator It lets us see that his Saints look upon him not only as a middle person through whom they pray unto God but as true and very God to whom they make their prayers 2 For the Holy Ghost We are debters in point of prayer to him as he also deriveth all our grace and peace to us We are debters saith the Apostle not to the flesh but to the spirit and this not only to live after the spirit but to lift up our hearts with our hands to him in spirit and truth O come saith the Psalmist let us worship and bow down Let us kneel before the Lord our maker for he is our God c. Psal 95.6 7 8. The Apostle maketh application of this part of the Psalm to the Holy Ghost Heb. 3.7 8 c. External and internal worship is due then from us to God the Holy Ghost The reason which the Psalmist gives us reach him as well as the other persons He is the Lord our God he made us and not we our selves The spirit of God hath made me and the breath of the almighty hath given me life The inspiration of the almighty hath given me understanding Job 33.4 c. 32.8 Know ye not saith Paul that your bodies are the temples of the holy ghost Which he elsewhere maketh synonimous with being the temples of God What then Therefore glorifie God in your bodies and in your spirits which are Gods and therefore glorifie God the Holy Ghost So that inward and outward worship not only may but must be given to the Holy Ghost 1 Cor. 6.19 20. c. 3.16 17. The Saints of God have offered him therefore their prayers of petition see instances Prop. 3. and the Seraphims do offer him their prayers of praise and thanksgiving Crying holy holy holy Lord God almighty which with express warrant enough is interpretable to the Holy Ghost and not to be limited to one or both the other persons Isa 6.3 9. with Act. 28.25 26. Shall I add more evidence where there is so much already Lo 1. The objective fundamental and formal ground of prayer is found with the Son and with the Holy Ghost as well as with the Father Is the Father God so is the Son God over all blessed for ever Rom. 9.5 And the Holy Ghost is called God not less than three times in one Scripture 1 Cor. 3.16 17. I forbear ampler testimonies because you acknowledg this fundamental truth Is the Father an omnipresent majesty pray we where we will so is the Son also Hear him Wheresoever two or three are gathered together in my name there am I in the midst of them Mat. 18.20 So likewise is the Holy Ghost Whither shall I go from thy spirit saith the Psalmist i.e. I can go no whither but thy spirit is with me Psal 139.7 Is the Father an omnipotent mercy pray we for what we will he is able to hear and help us So also is the Son the mighty God the almighty Isa 9.6 Rev. 1.7 8. And so likewise is the Holy Ghost All these worketh that one and the self-same spirit dividing to every man as he will 1 Cor. 12.11 Briefly is the Father omniscient knowing what we pray for how we pray what are the purposes of and what principles are at act in our hearts and in what proportion and when it is best to answer our prayers and to accommodate our desires and distresses So is the Son he knoweth what is in man the very heart and reins he knoweth all things Joh. 2.24 25. c. 21.17 Rev. 2.23 And so also is the Holy Ghost he searcheth all things yea the deep things of God 1 Cor. 2.10 11 12. 2. For the object of faith Is it the Father only Nay so is God the Son and God the Holy Ghost And if the object of faith then of prayer also Rom. 10.14 Mat. 28.19 That the Son is the object of faith seems to require little or no proof with him that believes the Scriptures Since they were written to this very end that we might believe in the name of the Son of God and that believing we might have life through his name Joh. 20.31 1 Joh. 5.13 And he that disbelieveth or denieth this disbelieveth or denieth the Father also 1 Joh. 2.22 23 24. Here was the blessed faith of Peter the rock the bottom or foundation upon which the Church is built Mat. 16.16 17 18. Hitherto also our blessed Saviour calleth his Ye believe in God believe also in me Joh. 14.1 The Holy Ghost is the object of faith likewise I believe in the Holy Ghost is one and an eminent article of the true Creed of Christians Plain it is that the wisdom of the Spirit is the wisdom of God the power of the Spirit is the power of God the testimony of the Spirit is the testimony of God And if we may and should believe the witness of men much more the witness of God for the witness of God is greater It is the Spirit who is one God with the Father and with the Son that beareth witness because the Spirit is truth and therefore to be believed relied upon as the Apostle argueth 1 Cor. 2.1 4 5. 1 Joh. 5.6 7 9. He that believeth not in the Spirit then believeth not in
God He that tells a lie to the Spirit tells a liâ—â—to God not unto men but unto God Act. 5.3 4. Prop. 5. The Father Son and Holy Ghost being verily and truly Gods and being distinct persons in the one only and same Godhead we may then according to the grounds laid direct our prayers to God with express mention of one only or of more or of all the persons in the Godhead The laudable examples in Scripture may evince the lawfulness hereof Paul directs his prayers with the express mention sometimes but of one person Ephes 3.14 Sometimes of two persons 1 Thes 3.11 Sometimes of all three 2 Cor. 13.14 John and Steven explicitely address themselves to the second person Rev. 22.20 Act. 7.59 Paul attests the third person Rom. 9.1 as well as others apply themselves to the first person and St. John invocates all three persons Rev. 1.4 5. Prop. 6. The Father Son and Holy Ghost being but one only God of one nature mind will power Godhead they are therefore according to the first Proposition to speak strictly and properly but one only formal object of prayer and of other parts of religious worship So that our Saviour bids us baptize not in the names but in the name of the Father and of the Son and of the Holy Ghost Mat. 28.19 Not only to intimate their coequality in power and authority among themselves as being one and the same God with whom are no degrees of power or perfection But to instruct us how we should consider of and come before them in that and in all other acts of worship upon the same reason as those that are co-essential and co-equally the original and object of all as natural so instituted worship Thus also were the Priests bound to say in blessing the people Jehovah Jehovah Jehovah bless thee c. Num. 6.24 25 26. Thereby pointing them and us That though they are distinguished in their personal subsistence yet they are not to be divided in our prayers and supplications Rather that as these three are one in the unity of the divine essence so they should be eyed as one in the unity of an end or object in all our devout and religious exercises Prop. 7. In directing prayer therefore to God with express mention but of one or two persons the Saints of old did not and our selves ought not to exclude the other person or persons because they are all one God co-equal and co-eternal co-existing with each other yea in each other in the same Godhead Believe me saith Christ that I am in the Father and the Father in me Joh. 14.11 You need not any proofs from me that the Godhead or divine nature and excellency is the formal and adequate ground and reason of divine Worship Or that these three persons are God and therefore equal in the Godhead equal in glory not one greater or less than another not one above or below another These premisses being of infallible verity the inference is plain and obvious therefore are they to be equally worshipped not one more or less than another not one above or beneath another For there being no difference or degrees in the ground and adequate reason of the divine Worship that is due unto them there can be no difference or degrees admittable with any ground or reason in the worship that is done unto them If one be not less a God than another one may not be less glorified than another Prop. 8. Yet lastly the Father being the fountain and first principle though not of their essential subsistence yet of the personal subsistence of the Son and of the Holy Ghost of which in the next Question and so of their peculiar manner of working ad extra or without the Godhead viz. the Son working from the Father and the Holy Ghost from them both The Saints therefore have and your selves may eminently though not exclusively direct your prayers to God the Father yea and that for those benefits which come to you by the more especial and eminent operation of God the Son or of God the Holy Ghost 'T is easie to instance Paul blesseth the God and Father of our Lord Jesus Christ for all the blessings in and by Christ the remission of his sins the redemption of his soul c. Ephes 1.3 c. Then beseecheth he that the God of our Lord Jesus the Father of glory may give unto them the spirit of wisdom and revelation in the knowledg of Christ ver 17. c. And again Chap. 3. v. 14 15 16 17. I bow my knees saith he unto the Father of our Loâ—â— Jesus Christ that you may be strengthned by his â—pirit that Christ may dwell in your hearts by â—aith c. Much to the same effect is the prayer of Peter Blessed be the God and Father of our Lord Jesus Christ c. 1 Pet. 1.3 4. Not to mention those passages of the Psalmist Vphold me with thy free spirit Lead me by thy spirit c. Psal 51.12 143.10 Q. 2. How may we order our thoughts aright in distinguishing these three persons Father Son and Holy Ghost I am not willing to weary either my self or you with a needless discussion of what you intend by this expression order your thoughts aright I suppose you would not have me understand thoughts so much in their larger and less proper notion and acceptation as they include all the interior acts of the Soul as in their more limited strict and proper sense as they import the acts and apprehensions of the intellect And that your meaning is how you may order your apprehensions or more briefly may apprehend aright in or touching the distinction of those persons And truth is according as your thoughts are well or ill ordered in this strict sense that your apprehensions are either fitting or faulty so will your thoughts be in that larger sense all the other inward motions of your Soul with relation hereunto will be well or ill ordered more free or more faulty This only I shall therefore further premise Father Son and Holy Ghost are and may be presented to our thoughts under a twofold consideration 1. Common or essential as they are God 2. Peculiar or personal as they are persons in the Godhead And this consideration of them is either 1. More absolute as they all subsist in the unity of the same nature Or 2. Meerly relative in the order of one person to another and distinction of one person from another And now in accord to your desires I offer you these Directions Direct 1. Think of Father Son and Holy Ghost as divine and increated persons That they are persons I do not attempt to confirm because you already confess both thing and name as that which best agreeth to the Scripture-expression as it doth Heb. 1.3 'T is true that this term person doth import the most excellent kind of subsistence viz. intelligent and rational We call not the best of brutes a person But
Psal 139.7 2. Think of them as whose essential actions are undivided That whatsoever the Father doth as God I say not as a person in the Godhead the same doth the Son and the Holy Ghost likewise as in creating the world quickning the dead c. Joh. 5.19 Job 33.4 Rom. 8.11 Direct 3. Think of the Father Son and Holy Ghost as three distinct persons in the undivided Godhead Let your thoughts work according to the word of truth Read that blessed Scripture 1 Joh. 5.7 Lo how they are distinguished by their names the Father the Word i.e. the Son Joh. 1.14 and the Holy Ghost distinguished by number three these three that are one one God of one nature Remember the Baptism of your Saviour There might you have heard the Father owning the Son and have seen the Son who had taken our flesh with the heavens opened to him by the Father and have beheld the Spirit descending on the Son like a Dove from the Father Mat. 3.16 17. Reflect else on your own Baptism as it is required by our Saviour Mat. 28.19 Here their several distinct names are propounded and their singular or Divine nature pointed at Recall else if you will that beloved Sermon of our Mediator Joh. 14. He doth more than once deliver you their distinction distinguishing the Father from himself and the Spirit from them both The Father will send the Holy Ghost in my name ver 26. I will pray the Father and he shall give you another comforter even the spirit of truth ver 16 17. Another from himself who as to his corporal presence was going from them another from the Father Who as he saith shall give you another comforter But how another Another God It is impossible Another person is only intelligible So then you must think of Father Son and Holy Ghost not as distinct Gods but as distinct persons in the Godhead as one and the same God but not as one and the same person Think of the Father as not being the Son or the Son as not being the Father on the Holy Ghost as being neither Father nor Son and upon the Father and Son as not being the Holy Ghost Look upon them as coequal and therefore as distinct It being most absurd to say that the same person is equal to himself 1 Think of them as distinguished in and by the personal and incommunicable actions The Father begets the Son and hath given the Son to have life in himself as the Father hath life in himself Heb. 1.5 Joh. 5.26 The unbegotten Father then is clearly distinguished from the only begotten Son and the Son also from the Father The Father and Son do emit the Holy Ghost by an eternal spiration or communicating to him his distinct subsistence in the Divine Essence The holy Scriptures speak of the holy Spirit as sent by and from both the Father and the Son and as receiving from the Son as well as from the Father Joh. 14.26 c. 15.26 c. 16.14 15. As the Spirit both of the Son and of the Father Mat. 10.20 Gal. 4.6 So that the Father and Son sending are and must be distinguished from the Spirit sent No one sends himself or to himself Joh. ibid. c. 14.16 17. Nor doth the Scripture mention the Holy Ghost as the power only of the Godhead but as a person in the Godhead 'T is not said it but he shall lead you he shall glorifie me the Comforter whom the Father will send It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the neuter gender Joh. 16.13 Yet ver 14. not in the neuter but in the masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He the Spirit of truth he he he he he he he seven times besides in those two verses and once more he ver 15. 2 Think of them as distinguished in and by their personal and incommunicable properties 'T is proper to the Father to beget the Son to the Son to be begotten of the Father to the Holy Ghost to proceed both from the Father and the Son Heb. 1.5 6. Joh. 15.26 These distinct incommunicable properties infer plainly the distinction of the persons The Son begotten cannot be the Father begetting And the spirit proceeding cannot be either Father or Son from whom he doth proceed 3. Think of them as distinguished in and by the principle original and order of their personal existence The personal subsistence of the Father is from himself i.e. he receives subsistence from no other without himself but is the principle of subsisting to the Son and to the Holy Ghost Joh. 5.26 c. 14.26 The personal subsistence of the Son is from the Father I live by the Father saith he I came forth from the Father Joh. 6.57 c. 16.28 The personal sublistence of the Holy Ghost is both from Father and Son from whom he proceeds and by whom he is sent Joh. 15.26 c. 16.14 15. 4 Think of them as distinguished in and by the principle original and order of their operations and actions which are terminated without the Godhead The order of working follows that of being As their essential being is undivided so are their external works undivided also You know the received rule Opera trinitatis ad extra sunt indivisa As Sanctification is wrought in us both by God the Father Son and Holy Ghost Jude 1. 1 Cor. 1.2 c. 6.11 As their personal being or subsistence is distinguished in the same order are their works also distinguished Is the Father of himself so he worketh of himself The Father of whom are all things saith the Apostle All things are delivered unto me of my Father saith our Saviour 1 Cor. 8.6 Mat. 11.25 26 27. Is the Son of and from the Father so he worketh of and from the Father I have not spoken saith he of my self I do nothing of my self but as my Father hath taught me c. The Son can do nothing of himself but what he seeth the Father do c. Joh. 12.49 c. 8.28 c. 5.19 20. Is the spirit both from Father and Son So he worketh from the Father and Son He shall not speak of himself saith Christ but whatsoever he shall hear viz. from the Father and from himself that shall he speak He shall receive of mine and shall shew it unto you Joh. 16.13 14. with Joh. 15.26 c. 14.26 Direct 4. Think of Father Son and Holy Ghost as distinguished not only in but from the Divine essence Though it be true they are not essentially distinguished yet it is also true that they are distinguished from the essence The Father is God the Son is God and the Holy Ghost is God these three are one God Yet though the Godhead be predicated of all the three persons the persons in the Godhead are not predicated of one another The Father is not the Son nor is the Son the Father nor is the Holy Ghost either Father or Son or either of those the Holy Ghost The divine essence doth not beget nor is begotten nor doth
lodged up here Numb 6.24.25 26. As much as you loosen from hence you lose of blessedness 5 With diliciousest affections How can you think of this glorious trinunity as your God and your objective felicity and be not taken up yea transported with joy Here are the ravishing enjoyments of the restless joys of Saints and Angels above in glory in their communion with these three holy persons in the Almighty Godhead Rev. 4.8 How can you otherwise choose than be pleased with these undivided persons who are to you an undivided portion and an eternal blessedness Is there any such garden of delights and comforts as in contemplating the divine persons and perfections especially as they are yours in so near and dear a relation Where is your love where is more loveliness If you have any thoughts to lay out in love here bestow them who can never bestow them else-where with more comfort or with better cause In the Godhead lo the perfections of love Infinitely loving is too low an expression for him he is infinite love for God is love 1 Joh. 4.8 In each person lo the prints of love The Father hath so loved you as to give his only begotten Son to you ver 9.10 Joh. 3.16 The Son hath so loved you as to give himself for you and to make a Bath of his own blood to wash you Gal. 2.20 Rev. 1.5 The Spirit doth so love you as to apply all the behoofs of the Fathers electing love and of the Sons redeeming love to you and to shed abroad the blessed beams thereof in you Tit. 3.4 5 6. Rom 5.5 How can you think of such united loves and not be wrapt up into extasies of love for them that are so loving and so lovely 6 With devoutest actions The union of these three glorious persons in the one glorious Godhead calls for the united power and putting forth of all your graces Every Saint should be a Seraphim when he cometh to celebrate this mystery of mysteries in regard of the fervour and vigour of each renewed faculty and quality Here is employment for every gracious habit Here are infinite united excellencies to induce their most intensive extensive and united exercise Now for the strongest faith love hope c. to give glory to God for of him and through him and to him are all things to whom be glory for ever i.e. say some Aug. de Trin. l. 6. c. 10. Lomt sent l. 1. dist 36. of the Father through the Son and for the Spirit Alleluja Alleluja Alleluja to these three glorious persons and again Amen Alleluja to the one only Eternal Godhead to allude to Rev. 19.1 3 4 6. Glory be to the Father and to the Son and to the Holy Ghost A doxology of great antiquity and of as great authority Thus may your thoughts walk freely and work effectually powerfully practically upon this most worthy subject I advise you not so much to speculative thoughts as to those that are practique which will affect your heart and not amaze the head The Trinity in Unity and Unity in Trinity hath in it amazing difficulties such as may puzle the profoundest wits such as I am not ashamed with Justin Martyr to confess I can neither satisfie my self in nor counsel others to search after An holy Circle of the humblest admiring and highest believing will best commed in this an holy Christian Let your thoughts run backward and forward in this holy round from believing forward to admiring where your short and straitned reason cannot comprehend And from admiring backward again to believing because Scripture Revelation hath made it clear That of Nazianzene hath frequently affected me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nondum pervenio Illigere hoc unum tum his tribus luce circumtundere pervenio haec divid re in hoc unum super haec Q. 3. How may we order our thoughts aright concerning these three distinct persons as to Prayer What hath been already premised in answer to the two former questions may perhaps seem enough to others for clearing of this also Thither I must remit you in a great part for satisfaction and shall only subjoyn these six ensuing propositions which will be of good and great use if you therewith take in what hath been already tendered you for the right directing of your Prayers to these divine Persons which as your late discourse prompts me to think was the great design you levelled at by this general question and for resolving those difficulties which seem to perplex you Prop. 1. Though you are to distinguish the persons yet it is not your duty in prayer to present unto each person distinct petitions I confess you may do it as Paul and the Priests sometimes did 2 Cor. 13.14 Numb 6.24 25 26. But there is no command that you must do it and if you consult examples you may find a whole constellation of Saints by whom it was not done Mat. 11.25.26 Joh. 17.1.5 Eph. 1.17 Phil. 4.20 see Q. 1. Prop. 5. Prop. 2. Though the distinction of the persons should be preserved as in habit within your thoughts for the right presenting of your Prayers yet it is not your duty to put it forth into act in every prayer you present For 1. There is no command for it either in the unwritten book of nature or in the written books of Scripture And where there is no law there is no transgression Rom. 4.15 1 Joh. 3.4 2. Your capacities being considered which are very strait and narrow it becomes incompossible with those concerns of Prayer which you have in hand to carry along a distinct view of these distinct persons in every distinct Petition You have a command 1 Cor. 10.31 Whatsoever ye do do it all to the glory of God An unintermitted intention of God in every act of our lives is granted to be neither needful nor possible But if our intentions be not formally and explicitely but only virtually and implicitely referred hither so that we refer not any action to such an end as is not consistent with this end and that we actually refer all our actions to such ends as are in connexion with and in subordination to it and if the habitual intention and respect of our hearts be toward God and his glory upmost and these intentions be often actuated and awakened I say if it be thus then have we Evangelically satisfied this commandment You will easily make application of what I have said to the illustration of this proposition Be sure you do preserve upon your thoughts the necessary distinction of these persons in the one only Godhead which is the object of Prayer and though you do not explicitely mind their distinction in every Prayer Yet let not your minds so fluctuate in any Prayer as either to divide the Godhead or to exclude any person therein or to confound all the persons in whatsoever Prayer see Q. 1. Prop. 3 4 6 7. Prop. 3. It is requisite and at least
we may carry the right of this duty cleverly and come off cherily Rom. 8.26 2. Leave your hopes of the acceptance of your prayers This is not the Spirit of the world but the Spirit which is of God And God knoweth what is the mind of his own Spirit who for matter and manner maketh intercession in the Saints as the Son doth for the Saints according to the will of God 1 Cor. 2.12 Rom. 8.26 27. Gal. 4.6 Nay this Spirit is God existing in and equal with the Father and the Son in the same Godhead And therefore God the Son cannot deny to tender God the Father cannot deny to take what Prayers are presented by you in the power of the Spirit Let the thoughts of the Holy Ghost then be more frequent and familiar with you before prayer The thoughts of him will put you at a greater distance from and upon a greater defiance of your own fleshly appetitions and inclinations in Prayer will prompt you what you should desire in prayer how and for what will put you into a more Spiritual frame and disposition for Prayer yea and upon praying for a more abundant and efficacious influx and assistance of the Spirit of Prayer which your heavenly Father will be sure to give unto them that ask him Luk. 11.13 Prop. 5. You may proportionably order your thoughts concerning these distinct persons as to prayer by considering of and conforming your Prayers to the distinct manner of their existence and operation in the Godhead which is the object of Prayer The promisses make this plain enough without more proof But it is needful that I Instance and be more particular as to both their existence and operation 1 As concerns the distinct manner of their subsisting in the same Godhead which hath been delivered you before on Qu. 2. This may direct you how to order your thoughts and their whole transaction both 1. As to their persons 2. As to your praises and petitions 3. And in or as to both as the persons are united with each other in the same Essence 1 As to these persons I advise you to apply your self to the Father through the Son by whom alone you can hope for acceptance by the Spirit from whom you must have ability and assistance The Father is the first Person in order of these personal subsistants that giveth subsisting life both to Son and Spirit The Son is the second or middle Person subsisting of and from the Father and with the Father emitting or sending forth the Spirit The Spirit is the third and last in the order of these three Persons subsisting of and from them both and sent forth by both of them So then though it be not always necessary to keep this order of the persons in your mentions of them in prayer to all three persons because you find clear precedents by whom this order mentioned was not observed 2 Cor. 13 14. Rev. 1.4 5. Yet it is always necessary as to the inward manner and intentions of your mind that your applications be by the spirit by his assistance 2. through the Son through his mediation trusting by and for him to find acceptance to the Father who through the Son and by the Spirit giveth out answers As the Apostle doth more than intimate Eph. 2.18 Through him i.e. the Son We have an access by one Spirit unto the Father 2 As to your praises and petitions This lets you â—â—e what a wide and an effectual door is opened to you To ask from and acknowledg to the Father all those blessings which come to you by his giving of the Son Eph. 1.3 1 Pet. 1.3 And to Father and Son whatsoever benefits are communicated to you by their giving of the Spirit Rom. 15.13 2 Cor. 1.21 22. So that you need not determine nor should limit your requests or thanks to that only person from whom these blessings do in a more especial manner proceed The Father being the first principle of personal subsistence all things are from him by the Son and all things are referred back again by him to the Father 1 Cor. 8.6 Joh. 5.19 The Spirit subsisting from both and being sent out by both referrs you back in all both to Son and Father John 16.13 14 15. Gal. 4.6 3 As your prayers look upon all the Persons as inseparably united in the same essence Learn to admire their mutual inexistence one in another and in the same Godhead Which our Saviours example in that solemn prayer Joh. 17. may instruct you As thou O Father art in me and I in thee c. ver 21. Think you upon the Father Therewith admire and adore the Son who is the brightness of his Fathers Glory and the express image of his person Heb. 1.3 Think you of the Son therewith admire and adore the Father He and his Father are one Joh. 10.30 Think you of the Holy Ghost Therewith admire and adore both Son and Father He proceeds both from the Father and from the Son Joh. 15.26 Think you of any admire and adore all They are all one eternal perfection one God 1 Joh. 5.7 2 As to the distinct manner of their working What it is you have seen already Q. 2. Direct 3. n. 4. The Son worketh from the Father and the Spirit from them both This directs you not only how to apply your selves to these persons to the Father through the Son by the Spirit as before but also in and for what viz. according to the more appropriate works of each person 'T is true there is no work of the Godhead without it self but it is common to and predicable of every person in the Godhead But yet as some will observe it is usual in the Scriptures to ascribe the former middle and latter part of these external works with proportion to the distinct order of these undivided agents I instance the great work of mans Salvation Our Salvation may be eminently considered in three parts or steps 1. The appointment 2. The acquisition 3. The application of it 1. The former part the appointment of man to Salvation Election which is the first step is eminently ascribed to the first person the Father Eph. 1.3.4 5. Gal. 1.15.16 Who hath appointed us to Salvation by his Son through Sanctification of the Spirit 1 Thes 5.9 2 Thes 3.13 Elect according to the foreknowledg of God the Father through Sanctification of the Spirit unto obedience and sprinkling of the blood of Jesus Christ saith Peter 1 Pet. 1.2 The Father then should eminently have the glory of our election in our prayers of thanksgiving as the Apostles render it him ver 3. Eph. 1.3 4 c. 2. The middle part the acquisition of Salvation for man in redemption is eminently ascribed to the middle or second person the Son who in the fulness of time was sent forth from the Father and offered up himself through the eternal Spirit that he might obtain eternal redemption for us and we might receive
the adoption of sons by him Gal. 4.4 5. Heb. 9.12 14. And so in him we have redemption through his blood it being the blood though of an humane nature yet not of an humane but of a divine person the Son of God And so God is said to purchase the Church with his own blood Col. 1.13 14. Eph. 1.6 7. Act. 20.28 The Son then should eminently have the glory of our redemption in our thanksgivings and supplications as they give it him Revela 5.8 9. 3. The latter part the application of Salvation to man which is begun in Sanctification and Consummate in Glorification is eminently ascribed to the last person to the Holy Ghost who is therefore called the Spirit of Holiness 2 Thes 3.13 2 Pet. 1.2 Rom. 1.4 The Father predestinateth none to happiness but through holiness The Son hath purchased happiness for none but such as partake of holiness The Spirit that proceedeth from the Father and the Son printeth out their holy image upon us And so we are saved according to the mercy of the Father for the merit of the Son by the washing of regeneration and renewing of the Holy Ghost and are now acceptable being sanctified by the Holy Ghost Tit. 3.4 5 6. Rom. 15.16 The Holy Ghost then should eminently have the glory of our sanctification as also of the glorification of our souls and bodies which is likewise by and from him Rom. 8.11 Prop. 6. You may piously direct your thoughts in Prayer touching those distinct persons by a deliberate view of what others have done in their applications to all those persons and by doing accordingly The laudable examples in Scriptures are left us for imitation in the like circumstances The blessing wherewith Paul concludeth his Epistle to the Corinthians shall be the only instance I will produce and prosecute which will both give to and receive light from the last proposition The Grace of the Lord Jesus Christ the love of the Father and the Communion of the Holy Ghost be with you all Amen It is true that Grace Love Communion are not strictly appropriated to any one of these persons in the Scriptures Yet the Apostle doth observably apply himself to these destinct persons with these destinct petitions And no doubt therefore we also may to the Father in admiring and in asking of his love to the Son in praying of and praying for his grace to the Holy Ghost in beseeching of and blessing him for his Communion The Fathers love begins our felicity and salvation There is his love of intention or benevolence ordaining the end and us to the end life and happiness There is his love of execution or beneficence ordering out to us and bestowing on us the means that may bring us to this end Both principal in giving his Son to redeem us and his spirit to renew us 2. And less principal his Ordinances Officers Word Rod c. let the Father be accepted admired adored in our prayers as to his love Behold what manner of love the Father hath bestowed upon us c. 1 Joh. 3.1 c. 4.9 10. c. The grace of the Son doth as it were go on with our Felicity and Salvation Grace abounds superabounds reigns through righteousnes unto Eternal Life by Jesus Christ our Lord Rom. 5.20 21. The Son hath procured grace for us redeeming us from guilt reconciling us to God The Son publisheth grace to us and is as it were a publick treasury of grace for us that of his fulness we may receive grace for grace Come you then in your prayers to the Son for grace celebrate the grace that is in and with the Son and comes to you by the Son I say with the Apostle The grace of our Lord Jesus Christ be with your Spirit Amen As he often Rom. 16.24 1 Cor. 16.23 Gal. 6.18 Philem. 25. The Communion of the Holy Ghost is in consummation of this happy enterprize begun He it is that comes and applies all that good which a loving Father hath purposed to us And all that grace which the everlasting Son hath procured for us and so giveth us fellowship with himself with the Father and with his Son Jesus Christ Phil. 2.1 Eph. 3.16 21. 1 Joh. 1.3 Tit. 3.5 6. Breathe more after his Communion than in your prayers Bless him more for this Communion in your praises Let me only remember you that this direction concerns you mostly if not only when your prayers are directed to all three persons with distinct and express mention as Pauls here were It is high time to conclude Happy happy happy are those Prayers which are terminated upon these three holy persons in one and the same infinitely holy Essence The enjoyment of this trinune God by Faith is the highest happiness of the Church militant The enjoyment of this trinune God by sight is the height of blessedness in the Church Triumphant Trinuni Deo sit Gloria SIR THus I have given you my thoughts upon this difficult but divine Subject with as much clearness as I could and with more contractness here and there happily than you would Yet you see to what a length this discourse is drawn out much beyond the limits of a letter a Tract I did not intend nor you that I know expect If God the Father Son and Holy Ghost may be glorified by us and we edified and built up into them it is enough To this God and to the word of his grace I commend you and crave your improvement of whatsoever interess your prayers can make with him for SIR Your real Friend and Lover J. N.
in that this term is extended to Creatures to Men to Angels you are to think of Father Son and Holy Ghost as increated persons from whom therefore you must remove all creature-imperfections even in your very thoughts As 1 Created persons are of a determined or rather finite nature 1. Of finite perfections 2. of a finite presence 3. of finite power and 4. of a finite permanence or duration But these increated persons are infinite in their nature the Godhead being infinite 1. Of infinite perfections Touching the Almighty we cannot find him out Job 37.23 Canst thou by searching find out God Canst thou find out the Almighty to perfection It is as high as heaven what canst thou do deeper than hell what canst thou know c. Job 11.7 8 9. 2. Of an infinite presence Do not I fill heaven and earth saith the Lord. Yea blessed Lord whither shall I go from thy spirit or whither shall I flee from thy presence Jerem. 23.24 Psalm 139.7 c. 3. Of an infinite power I am God almighty saith he Is any thing too hard for me c. Gen. 35.11 Jer. 32.27 4. Of an infinite permanence or duration From everlasting to everlasting thou art God He is the high and lofty one that inhabiteth eternity Psal 90.2 Isa 57.15 2 Created persons are of a divisible and compounded nature and therefore changable But these increated persons are of a most indivisible simple and immutable nature For so is the Godhead a most pure a most perfect nature without the least change without the least composition Each person is called Jehovah who is what he is viz. a most pure and perfect being without variableness or so much as a shadow of turning Exod. 3.14 Jam. 1.17 God is light and in him is no darkness at all 1 Joh. 1.5 3 Created persons are of a dependent nature As all created persons depend upon their first cause or principles for their continued preservation so the nature doth depend upon its proper person for its support or sustentation But now the divine nature which is in these three persons doth not depend upon any or upon all these persons for its sustentation or subsistence But all three persons subsist in this one independent nature as is said of the subsistence of the Son Phil. 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subsisting in the form i.e. in the essential form of God as being equal with God as it follows The Godhead it self is independent or it is not Godhead or it is not infinite He is Jehovah which implys that his being is neither from nor for nor in nor by any other but is most absolute and independent I am the first and I am the last and beside me there is no God Isa 44.6 c. 45.21 22. 4 Created persons are of different natures numerically different though not specifically True it is that Peter Paul Philip are of the same specifical nature i.e. they are all of them men but they are not of the same singular or numerical nature i.e. they are not the same man But these increated persons are of the same nature not only of the same specifical but of the same singular nature they are the same God That as you may safely say God the Father God the Son and God the Holy Ghost So you must think and say of them that they are one and the same God one and but one These three are one 1 Joh 5.7 Hear O Israel the Lord our God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one Lord. You must not then think of these three uncreated persons as you would of those three created as if these were distinct Gods as those are distinct men 5 Created persons have many different accidents and are distinguished from each other by a congeries or heap of accidents as time place c. But these increated persons are of that infinite perfection as being the same God that they are above any such thing as an accident The infinite simplicity of the Divine nature cannot admit of such finite things as are accidents as also nor can its immutability 'T is a confessed maxim amongst Christians Whatsoever is in God is God I have sworn by my holiness saith God Psal 89.35 God sware by himself saith the Apostle Heb. 6.13 God's Holiness then is God himself 'T is true the Father Son and Holy Ghost are distinguished by their personal properties or if you will needs so call it by their personal attributes But they are not different by any personal accidents as James and John are This their perfect nature is utterly alien from and abhorrent of Direct 2. Think of Father Son and Holy Ghost as the same God subsisting in one and the same undivided essence or Godhead See that you do not divide the nature when you distinguish the persons Therefore John having shewn you these three distinct persons immediately subjoyneth that they have but one undivided essence 1 Joh. 5.7 The same in effect doth Jesus Mat. 28.19 as we have noted before Q. 1. Prop. 6. Enough may seem to have been already spoken to this both there and but even now But I add you should not only think of them as one and the same God in the same most single essence but think of them as inseparably subsisting in and with one another in the unity of this same essence That the Son subsists in the Divine nature or essence you saw but even now from Phil. 2.6 Direct 1. That the Son and Father subsist in the same Divine essence is manifest in that the Son is the express image of his Fathers person or subsistence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his Father and he are one in essence Heb. 1.3 Joh. 10.30 The Holy Ghost therefore must and doth subsist in the same essence for he is one God with the Son and Father 1 Joh. 5.7 Believest thou not saith Christ to Philip that I am in the Father and the father in me And then he calleth upon him from his word and from his works which were the Fathers in and with him Believe me that I am in the father and the father in me Joh. 14.10 And again afterward he assureth his Disciples That at that day when the Holy Ghost the Comforter should be more plentifully communicated to them from the Father at that day ye shall know that I am in the father ver 20. Now the Holy Ghost being co-essential with the Father and with the Son and subsisting with them in the same single and omnipresent nature doth therefore also subsist in and with the Father and Son and they also in and with the Spirit In short then you must so think of them that you do not divide when you do distinguish them 1. Think of them as whose essential attributes are undivided That the Son and Holy Ghost are equally excellent infinite immutable c. with God the Father because God equal with the Father And there can be no inequality betwixt them who are all infinite Phil. 2.6
expedient for the right directing of your Prayers frequently to actuate such thoughts in and about the distinction of these persons before Paayer Because this serves thereunto as a means to its end There is not only a habitual but an actual preparation of our selves prerequired to Prayer Job 11.13 Isa 64.7 Psal 108.1 The actual presenting of the divine essence to our selves and pressing the glory thereof upon our Souls which eminently shineth forth in all these persons is admirably preparatory hereunto and hath a powerful influence per modum objecti upon our minds wills and affections both to fetch them off from other pursuits and objects and to fix and unite them in and to the present office To allure the heart to draw nigh to him to aw it with the dread of him to advance it to a dependance on and delight in him and to abase shame us in the sense of our distance from him as Creatures and the dishonour we have done to him as sinners as you have seen in effect already Qu. 2. Direct 5. The Doctrine of the Trinity is as all Theological Doctrines are a Practical Doctrine The Scriptures propound it in order to Faith and Worship Not one of these persons but is the object of both as I have already proved Q. 1. Prop. 4. Prop. 4. In actuating distinct thoughts upon these distinct persons in the undivided essence we may read and thence recollect many incouragements and inducements to Prayer both of petition and Praise Think of them in their essentiall union and whatsoever of obligation on inducement an infinite immutable absolute allsufficient most pure most perfect goodness and truth may offer you for your incouragement in Prayer here it is your Faith may freely take it up and improve it Think of them in their personal distinction And here also what is there rather what is there not that may perswade and encourage Prayer Let me intimate a few things 1 Think you of God the Father The thoughts of that very name cannot but take with an ingenuous nature and will bring his Children with Reverence and with Confidence upon their knees as it did Paul Eph. 3.14 But you must think further of him as the Father of our Lord Jesus Christ ibid. This consideration in confession will not only bend the knee but break the heart Luk. 15.18 Zech. 12.10 This will immediately set the Soul a blessing of him Blessed be the God and Father of our Lord Jesus Christ 2 Cor. 1.3 Eph. 1.3 1 Pet. 1.3 Yea and send your Soul a begging to him and crying after him Abba Father i.e. Father Father O that the God of our Lord Jesus Christ the Father of mercies would give unto you the spirit of wisdom and revelation in the knowledg of him c. Gal. 4.6 Jer. 3.4 Eph. 1.17 c. Lo. 1. hence may your Soul resume he is my God and my Father This was that blessed news which Mary must bring from Christ to his Disciples Behold I ascend to my Father and your Father to my God and your God Joh. 20.17 2. Hence may you Soul reason down all discouragements 1. Why may I not adventure t is not the presence so much of a Judg as of a Father is it not my Father that reacheth me out the Golden Scepter There is something of encouragement that he is my Father by Creation the eyes of all may and do wait upon him and he gives them their meat in due season But how much more of encouragement is there that he is the Father of Christ my Father in my Christ Here your faith may see boldness and access with confidence by the faith of him Eph. 3.12 2. What may I not ask and have He is able to do exceeding abundantly for me above all that I can ask and think who could beget an only begotten Son in his own unbegotten nature c. yea and he is willing too He that spared not his Son but delivered him up for us all how shall he not with him freely give us all things Eph. 3.20 Rom. 8.32 2 Think you of God the Son The very thought of his relation to the Father will be taking and transporting to honour him and it will be your honour The Father loveth the Son and sheweth him all things that himself doth hath committed all judgments unto the Son that all men should honour the Son even as they honour the Father And if any serve me saith he him will my Father honour Job 3.35.5 20 22 23.12.26 What! the only begotten Son of the Father the Angels worship him upon that account and how should we whose nature he took for whose sake he suffered c. how should we much more adore him think of this Sonship 1. It will afford you boldness in Prayer You need not sollicite the servants about the Court Angels or Saints departed to present your petitions for you the only begotten Son of the King of Kings who is in the bosom of the Father that hath his Fathers Eye his Fathers Ear his Fathers Heart yea his Fathers Essence bids you come with boldness in full assurance of faith by him Tells you that he will be your Advocate and that he is now at the right hand of his Father your intercessour Eph. 3.12 Heb. 10.20 22.7.25 2. It may assure you the blessing prayed for Can you think the Father will deny his only begotten Son of the same mind will nature with himself who taketh your petitions out of your hand or heart rather and tenders them in your behalf unto his Father All things that the Father hath are mine saith Christ Joh. 16.15 Whatsoever ye shall ask the Father in my name he will give it you ask and receive that your joy may be full ver 22 23 c. 15.16 This comfort this confidence have we that believe on the name of the Son of God 1 Joh. 5.13 14. 3 Think you of God the Holy Ghost Lo this is the spirit of adoption whereby we cry Abba Father He proceedeth from and is one with the Father and with the Son and that to further your union and communion with himself and them He is not only a spirit of adoption to the Saints but a Spirit of supplication in the Saints Rom. 8.15 Zech. 12.10 If the temptations of the flesh pull you back let the thoughts of the Spirit put and prick you on that you make it a work not of formal saying but of fervent praying Praying in the Holy Ghost Jude 20. The thoughts of him 1. Lead you to the origine of ability for prayer Prayer is too hard for flesh and blood which therefore hangs backward your thoughts now prompt you an omnipotent help We know not either what we ought to pray for or how to pray for it as we ought Now the Spirit helpeth our infirmities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stands as it were over against us at the other end of the burden and puts under his shoulder with us and so
be done by My Conscience tells me such and such things must be done which are matters of general right and equity And they that deny such clear and commonly received laws of general right are in common speech said to offer violence to their Consciences So my Conscience tells me such and such matters may be declined and forborn which are matters of indifferency 'T is true there is no small difference between the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conservation of such laws and rules and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Conscience strictly so called * See Baldw. Cas Cons l. 1. c 4. But I must follow the vulgar usage and sense of this term as most fitting my design There is an habit bank and treasury of light and laws with Conscience and which it conserves Here is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is the application of them had and made by Conscience here is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second and third Propositions still make application of some general law or rule had in the first Proposition to a mans particular estate or actions Thus it is the office of Conscience to apply general Propositions and Canons to a mans personal and particular case and concern And indeed the Thomists * Aquin. Sum. 1. q. 79. a. 13 do make Conscience to be nothing else but an application of the knowledg or light which is in the Synteresis and therefore define it to be an act Though to speak properly as one * Sanders Prael 1. de Consc §. 14. observeth the application of science is not Conscience it self but an act of it And as another * Rutherf libert of Consc c. 1. p. 6. saith 'T is the same Conscience that acts all three parts of a law of a witness and of a judg The second Propofition contains the direct testimony of Conscience and with respect to this the office of Conscience in general is that of a witness Thus Paul suggests of his own and touching the Conscience of the Gentiles My Conscience also bearing me witness Rom. 9.1 Their Consciences also bearing witness Rom. 2.15 The witness of Conscience may be either considered 1. as it is in habit and rests upon record Or 2. as it is in act or is reduced thereunto which is by two steps 1. Conscience casts back a reflection upon its own records of our estate and actions and considers and ruminates upon them And then 2. Conscience comes forth and reports to us how the case now stands or hath stood agreeable to those records and to this reflection The office or act of Conscience then in respect of the second Proposition is threefold 1. To register and book down what a man is and doth And in truth Conscience is as one * Sheffield good Cons c. 4. p. 52. well the great Register and Recorder of the world It hath the pen of a ready writer Not a word from the mouth not a work of man not a thought of the mind can escape or pass its swift pen. It is Gods Historian saith Dr. Reynolds * Of the Passions c. 41. that writes not Annals but Journals Conscience hath its book and had its table whereon it did indelebly write both the sins of Judah and the sincerity of Job Rev. 20.12 Jer. 17.1 Job 27.6 2. To reflect and bring back to the heart as the expression of Solomon is in the margin of 1 King 8.47 Conscience is to every man not only as his private Notary but as his petty-Constable to search into and seize upon every miscarrying act and habit Conscience reviews its register recalls and reads over its records Here are those sayings in and sayings to the heart that Scripture and experience tell us of Jer. 5.24 Hos 7.2 marg Those communings with our hearts and calling upon our own actions and estates those countings and self-searches how the case stands Psal 4.4.77.6 Herewith Conscience comparing our past actions and intentions with the Canons and rules conserved in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruminates and bethinks according to the case and concern before it Conscience considers the matter I considered in my heart saith the Preacher or I gave or set to my heart Hebr. Eccles 9.1 Conscience is not only to consult its books or cast back an eye but to consider the affair before it attentively Now therefore thus saith the Lord of Hostes consider your ways Hebr. Set your heart on your ways Hag. 1.5.7 Here are those layings to heart we read of in the Prophets Jer. 5.24 Mal. 2.2 3. To report and bring forth its testimony according as the matter hath been or is Thus Conscience in Josephs Brethren had taken and bookt down their sin after this turns back and tells them of it and of the circumstances wherewith Conscience considered it to be aggravated We saw the anguish of his Soul and we would not hear c. Gen. 42.21 22. Conscience in Pharaohs Butler had recorded did recall rip up and read him his faults Gen. 41.9 David Job and Paul are contumeliously censured and cried out upon Conscience casts back a reflection consults its own records considers their uprightness and the others reproaches and cleareth up their righteousness Psal 7.3 4. Job 27.5 6 c. 2 Cor. 1.12 As this is the office of Conscience to give testimony in relation to what is past so also in relation to what is present Conscience witnesseth both 1. what we are or what our estate is The spirit witnesseth with our spirits that we are the Sons of God Rom. 8.16 2. And what we act or what our actions are Witness Pauls example I speak the truth in Christ I lye not my Conscience also bearing me witness Rom. 9.1 3. And whatever you are or intend Psal 17.3 2 Cor. 1.17 The third Proposition contains the decisive judgment of Conscience and with respect to this most properly and strictly the office of Conscience is to judg If we would judg our selves we should not be judged 1 Cor. 11.31 Confcience is herein judicially to apply the truth dictated in the first Proposition upon the testimony delivered in the second Proposition and doth infer the Conclusion from those premises according to its apprehension of the rule or law in the first or major Proposition and according to its attestation and report of our life or actions in the second or minor Proposition The judgment conscience pronounceth sometimes respects our estate and sometimes respecteth our actions and both of them either 1. as good or else 2. as evil And thus again either 1. as it respects the time past or present or else 2. as it respects the time future either as they have formerly been or now are or henceforth should be First as it respects the time past and present The office of Conscience in regard of what is and hath been good is to acquit and clear In regard of what is and hath been evil it 's
to accuse and condemn Rom. 2.15 Their Conscience also bearing them witness and their thoughts the mean while excusing or else accusing one another 1. If the estate and actions be or have been good Conscience is accordingly to acquit and clear This it doth 1. to and before God as its superior in judgment whom it doth 1. sometime appeal as the supream Judg. Judg me O Lord according to my righteousness and according to mine integrity that is in me Psal 7.8.26 1. And 2. sometimes it apologizeth and excuseth us to him not by extenuating our sin * Excusatio enim hic non strictiore sensu accipitur quo diminutionem vel attenuationem culpae designat sed illo quo plenam culpae reatus amotionem notat Ames but by insisting on our sincerity Lord saith Abimelech in the integrity of my heart and innocency of my hands have I done this Remember O Lord how I have walked before thee in truth and with a perfect heart So Hezekiah Gen. 20.5 6. Isa 38.3 This it doth also 2. from God as his substitute in the judgment from whence Conscience is by office to approve and absolve 1. To approve the good and so our hearts are assured before and we have confidence toward God 1 Joh. 3.19 21. I have finished my course saith Paul I have kept the faith Conscience approves it and so assures him Henceforth is laid up for me a Crown of Righteousness which the Lord the righteous Judg shall give me c. 2 Tim. 4.7 8. 2. To absolve from evil 1. from evils threatned by Gods laws the evil of divine indignation 1 Joh. 3.21 22 Nay saith Conscience whatever be the charges laid against him or crosses lay before him Who is he that condemneth it is God that justifieth In all these things I am more than a conquerour through him that loved me Rom. 8.31 to the end 2. â—â—rom evils thrown upon him by mens lusts the evils of humane imputations and hard censures Amidst all calumnies Conscience acquits Job and asserts his integrity Let his adversaries write a book against him he can bind their censures as a crown unto him Let them reproach him of hypocrisie Yet saith he till I die I will not remove my integrity from me My righteousness I hold fast and will not let it go My heart shall not reproach me so long as I live Job 31.5 to the end 27.5 6. 2. If the estate or actions be or have been bad Conscience is by office judicially to accuse and condemn I say judicially to accuse because it 's accusation per modum testis as a witness appertaineth to the second Proposition Thus it likewise doth 1. As to and before God to and before whom it accuseth us and causeth us to acknowledg our guilt Thus Davids heart smote him after he had numbred the people and David said unto the Lord I have sinned greatly in that I have done c. 2 Sam. 24.10 And after he had gone in to Bathsheba Against thee thee only I have sinned and done this evil in thy sight c. Psal 51.4 2. As from and under God who is greater than the Conscience So Conscience is by office 1. To convict the sinner and doth conclude it as to the sinful state and actions for which it stands arraigned before it Witness those Jews Joh. 8.9 Who were convicted by their own Consciences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convincere causam eò deducere ut obijci enti praetexi nihil amplius queat Hyperius So shut up by arguments and by the authority of this Judg that they could not start from it 2. To censure and set a brand and mark of infamy upon the sin So David in the Text before 2 Sam. 24.10 I have done very foolishly And elsewhere So foolish was I and ignorant I was a beast before thee Psal 73.22 Here the least Conscience as a Judg can do is dislike and displicence with the sin and with it self for sin The evil which I do I allow not saith Paul Rom. 7.15 3. To condemn 1 Joh. 3.20 i.e. to pronounce the sentence which is a sentence of condemnation to the sinner where the estate is bad whereof is no reversal but upon repentance Act. 2.37 38. Tit. 3.11 A sentence of castigation and to contrition where the estate is good Jer. 31.19 and is still a sentence of condemnation to the sin and for the crucifying of the same whether the estate be good or bad Lam. 3.39 40 41. Secondly as it respects time future and what is to be Thus Conscience is by office in particular not only 1. to tell us or hold forth what is right and what is wrong what is good and what is evil to us in particular agreeable to the general law in the first Proposition But 2. to tye and oblige us respectively to that evil and to this good agreeably still to the same law in the same proposition And 3. to thrust forward excite or impell us for the avoiding of that evil and for the attaining or doing of this good with accord still to that general light or law In relation to these Offices the holy Scriptures speaks of the Conscientious man as one stirred as one bound as one pressed in his own spirit Act. 17.16 18.5.20 22. He is not only a debtor Rom. 1.14 But there is a necessity upon him as from Gods command so from his own Conscience He is constrained and cannot chuse unless he should offer violence to his own Conscience but do what his Conscience dictates 1 Cor. 9 16. 2 Cor. 5.14 Act. 4.20 I am not ignorant that these three last Offices of Conscience are commonly placed elsewhere and conceived to appertain rather to the first Proposition But in that Conscience doth therein dictate but the general right or law and these acts do evidently include a particular respect and application to a mans own estate or action and this conclusive as to his estate and action As the operation of Conscience aforesaid doth obviously witness I do therefore rather chuse to place them here Not that I blame others for the liberty which they please to take nor shall bind up my self strictly this order in the progress of this Discourse Q. 7. How may and should we so order our Conscience in relation to the first Proposition that they offer us true and right Laws and Rules and none but such concerning our estates * See Q. 3. Direct 1. in Chap. 3. and actions To this end it is necessary that you 1. Direct 1 Store your Conscience that she have a stock and treasury of knowledg a bank and habit of all necessary laws and rules of practice that as a scribe instructed to the Kingdom she may bring forth out of her treasury things both new and old as any occasion offers For how shall she be able to give rules if she hath them not or teach you if her self be untaught
it self evil as in the Polygamy of the Patriarchs And should not this power be good whose power is so great both for evil and for good 5. From the Principles it owneth 1. In Nature Doth not even Nature it self teach me that my Conscience be good whatsoever pains it cost me or whatever be the persecutions from men wherewith it may be consequenced The very Heathens have therefore prescribed means and pressed motives 2. In Grace how much more am I taught to exercise my self herein and engage my self hereunto by all the principles of godliness and by all the Promises of the Gospel 6. From the Offices it is to perform Can my Conscience do well if it be evil do not its Offices for God require that it be holy and good Conscience hath the office of 1. A Minister and is therefore obliged to be good a bad Minister being the worst of Men there is little hopes of its ministring good unless it be a good Minister 2. Of a Magistrate who should be most eminently and exemplarily good and a Minister to thee for good 3. Of a Witness 4. And of a Judg which must be good or they will do evil do evil themselves and not deliver Souls from extremity and injustice 3ly Direct 3 Apply you to the Causes of a good Conscience The Causes improved the effect will ensue These are principal or less principal 1 The Principal is God Every good and every perfect gift is from above and cometh down from the father of Lights The good Conscience is from the God of Conscience The God that made thy Conscience can alone make thy Conscience good Acknowledg him then in all thy ways and he shall direct thy paths Ask of him by prayer and strong crys as David did Thou art good and dost good teach me thy Statutes Incline my heart to thy Testimonies Let my heart be sound in thy Statutes Create in me a clean heart O God Jam. 1.17 Psal 119.36 68 80. 1. It proceedeth from the good-will of the Father The Inspiration of the Almighty giveth Understanding 'T is He that putteth Wisdom in the inward parts and giveth Understanding to the Heart Press thy Heart to consider it and plead with him in Supplication who delights to be urged with the liberousness of his own acts of Grace and giveth liberally to him that asketh Job 32.8 c. 38.36 Jam. 1.5 2. It is procured by the great worth of the Son who was made sin for us to take sin from us and in the likeness of sinful flesh by a sacrifice for sin hath condemned sin in the flesh and so brings us to God 2 Cor. 5.21 1 Joh. 3.5 Rom. 8.3 marg 1 Pet. 3.18 The good Conscience costs no less price than the Blood of God the Blood of Christ was shed that the besmeared Conscience might be sprinkled and purged for the peculiar service of God Act. 20.28 1 Pet. 1.18 19. Heb. 10.22 c. 9.4 Apply then the meritorious and medicinal vertue that is in the Blood of Christ for cure of those maladies and bruises that are in thy Conscience Apply it by an hand of Faith make it thine Put thou on the Lord Jesus Christ Bring it down to thy case let this Blood be sprinkled on thy Conscience apply it in ardent prayer come unto God by him present his Merit with thy malignity to Divine mercy Plead his worthiness in thy unworthiness his stripes for thy healing the righteousness of Christ for the renovation of thy Conscience Pursue thy petitions upon the price he hath paid 3. It is produced by the gracious work of the Spirit If Conscience be spiritual and gracious it comes from the spirit of Grace if pure if holy 't is by the power of the Holy Ghost 'T is carnal till the Spirit comes never spiritual till born of the Spirit It is the spirit of life which sets it free from the law of sin and death Joh. 3.5 Rom. 15.13 16. Rom. 8.2 What Evangelical Truths are imprinted on the good Conscience they are of the Spirit 's writing 2 Cor. 3.3 What Evangelical Testimony is imparted by the good Conscience 't is of the Spirit 's working of his working for us who also witnesseth therewith in us Rom. 8.15 c. 9.1 Put not off the Spirit then in its motions and essays upon you which he maketh ply to him with all diligence and dearness put him not off with delays much less shouldst thou provoke him with a denial Let Steven speak why the Jews were uncircumcised in heart Ye do always resist the Holy Ghost Act. 7.51 Rather pray in the Spirit which God hath promised to pour out And who knows but Beggars may be blest in that branch of the Promises of his Grace I will put my spirit within you and cause you to walk in my statutes and ye shall keep my judgments and do them Prov. 1.23 Luk. 11.13 Ezek. 36.27 2 The less principal Causes are 1. an operative faith and love within you 2. the ordinances for faith and love without you 1. Let there be an operative faith and love within you These like Judah and Simeon his Brother come up into each others lots to subdue the Canaanites and set right the Conscience Let there be Charity out of a pure heart and Faith unfeigned and thou canst not be left without a good Conscience which the Apostle lodgeth in the midst of these as the Tabernacle of the Congregation was in the midst of the Camp Judg. 1.3 1 Tim. 1.5 Numb 2.17 Both of them have a blessed operation and tendency first to purifie then to pacifie the Conscience Of which hereafter 2. Live in the Ordinances for Faith and Love Be much in Praying Hearing Reading Meditation Conference the end of all these Commandments of God is to make thy Conscience good Cry after him and continue in them for this end make God's end thy errand to them and your heart shall live that seek God 1 Tim. 1.5 Psal 69.32 You wrong your own Souls that wave the Ordinances of our Saviour How many an evil Conscience hath been healed and cured by them How many a bad Conscience have been made good and how many a good Conscience have been made better The way is as open to you as it was to them follow God in them forsake not the ways of his Gospel you shall know if you follow on to know the Lord. Continue at the gates of Wisdom come for Wisdom to her gates and thou shalt not come off a loser yea if thou criest after knowledg and liftest up thy voice for understanding If thou seekest her as silver and searchest for her as for hid treasures then shalt thou understand the fear of the Lord and find the knowledg of God Prov. 8.33 ad finem Hos 6.3 Prov. 2.1 6. 4. Attend Conscience throughout Direct 4 If Conscience be not good throughly 't is not good truly See that this goodness go throughout Conscience To this is requisite 1. a right apprehension of
gives it to you by the spirit of Regeneration This Man shall be the peace when Divine justice on the one hand or the Devil on the other hand like the Assyrian shall invade Conscience Joh. 14.27 Phil. 4.7 Mich. 5.5 Is the blood of his Cross then that peace-offering you present unto the Father the peace you plead for is it upon the account of your service or of his satisfaction of your deserts or of his death for you There is no preaching peace but by Jesus Christ Col. 1.20 Act. 10.36 The prime instruments of your peace what were or what are they Was it the Gospel of Peace then will the Ministration and Ministry thereof be more beautiful in your eyes Nah. 1.15 Isa 52.7 Was it the grace of faith 'T is first grace then peace throughout the Gospel No peace before grace much less without grace 'T is believing in Christ that brings the calm upon the Conscience Being justified by faith we have peace with God Rom. 1.7 1 Cor. 1.3 Joh. 14.1 Rom. 5.1 Try your faith then whether it be beyond temporary whether it be truly justifying ere you take up with peace He cannot be the God of peace to you if he be not the God of hope and faith unto you The God of hope fill you with peace in believing saith the Apostle Rom. 15.13 2 Enquire into the matter of your Peace not so much that of which it consisteth as about which it is conversant To mention but an head or two 1. Is it Communion with God which consists in that mutual relation and those mutual returns which pass 'twixt God and a Believer in the descending of his graces and ascending of our duties What say you are these the matters that take up the tranquillity of your mind the mutual interest that God and you have in each other that he is yours and you are his the mutual intercourse that you have with each other in his mercies and your duties while he draweth nigh to you in extending the grace of his favour and you draw nigh to him in exercising the graces of his Spirit This this is the heart of Evangelical Peace acquaintance with God fellowship with the Father and with his Son Jesus Christ Here the believing Soul doth lye down in Peace Job 22.21 1 Joh. 1.3 4. Psal 4.6 8. 2. Is it the Kingdom of God specially in and over you That false peace is never thorow in the former and taketh its leave in this latter It may be taken with God's love but turns aside from his laws especially from that part which is cross to his carnal interest But Evangelical peace hath endearing and precious thoughts of the very laws the rule and restraints of Divine Government He rejoyceth and worketh righteousness and the work of righteousness is his peace and rejoycing Psal 119.165 169. Isa 65.5 c. 32.17 How is Conscience pleased then with the commands of God in that he hath the dominion of Conscience and will not dispense with the least corruptions and will have the ducture of your whole Conversations Read the language and resolution herein of the good and peaceable Conscience Isa 26.12 13. 3 Enquire into the formal cause There is no Gospel-peace of Conscience but what is spoken by God thorow Christ in the Gospel The peace spoken by Conscience through the Gospel standing in an accord to what is spoken by Christ in the Gospel And it is not only therefore called the peace of God * Phil. 4.7 in that it is caused principally by him he is the fountain of it But in regard of the conformity thereof to his pleasure which gives form and being to it Thus Evangelical Conscience doth not absolve or justifie before or without God but with and because God absolves and justifies * Rom. 5.1 9. It 1. reads and reviews God's sentence of peace in the Gospel Peace be with you all that are in Christ Jesus There is now no condemnation to them that are in Christ c. As many as walk according to this rule peace shall be upon them 1 Pet. 5.14 Rom. 8.1 Gal. 6.16 2. It reflects and resumes But I who walk not after the flesh but after the spirit am in Christ I walk after this rule as God himself is my witness Hence 3. he reports and agrees God's sentence in the Gospel to his own Soul in particular Therefore to me is peace God hath cleared me therefore Conscience cleareth me And so have I quietness in and confidence toward God Behold my witness is in heaven and my record is on high 1 Joh. 3.21 Job 34.29 c. 16.19 Well then it must be peace in Heaven or there can be no peace to speak properly in your hearts Your hearts are at peace because heaven is at peace and this heart-peace bears accord with heavens peace * Luk. 2.14 19.38 And be sure God can never speak peace in you upon any other terms than he hath in the Gospel spoken peace to you 4 Enquire into the final cause This peace of God is finally for the God of peace it sits not down in self-ease but is set for his service and the enjoyment of himself Yea it not only pursueth good works but would be made perfect to every good work Nor doth this Soul content it self in the sweets of this joy and peace but his care and character is that in these things he serveth Christ Heb. 9.14 chap. 13.20 21. Rom. 14.17 18. Whither doth your peace then extend and where doth it terminate it self True peace of Conscience can never take up short of God in Christ This is its earnest expectation and hope that shall be magnified and his service maintained and his own Soul shall more abound in holiness and in hope through the power of the Holy Ghost The thoughts of this heart are not only taken up about his own felicity and peace but about the furtherance of God's praise the fulfilling of his pleasure and the peaceable fruits of righteousness If there be any vertue if there be any praise he thinks on these things Phil. 1.20 Rom. 15.13 Jam. 3.18 Phil. 4.7 8. In short as this peace is by reception from God so its rest is in and with God It lifts up the Soul unto him lifts him upmost in the Soul lays its charge thereon to repose her self upon him to rejoyce in him and upon every miscarriage to return to him as her only rest and center Psal 86.4 c. 73.25 26. 62.5 116.7 4. The peace of a good and evil Conscience are differenced in and by the effects of it The peace of an evil Conscience usually renders men less circumspect and inobservant of spiritual dangers more slight and overly in spiritual duties c. But Evangelical peace ends in 1 Greater vigilance over himself and against sin satan as also in the objects of sense that he turn not again to solly Psal 85.8 Rom. 16.19 20. 1 Thes 5.5 6 8 9. Doth this peace
a while instead of finding peace grow past feeling Exod. 8.8 cum 15 28. cum 32. Dan. 5.60.29 30. Act. 24.25 cum 27. And will you call this peace of Conscience which is a proeme rather of eternal condemnation This is not the spirit of peace but a spirit of slumber * See Perkins vol. 1. p. 368. 5. Prop. 5 Eminent troubles of Conscience now past cannot then infer the truth of your present peace as neither can that ease and tranquility which you now possess of which Q. 1. But that those exigencing perplexities â—ay issue in Evangelical peace there is enjoyned the intercurrence of repentance toward God and faith toward our Lord Jesus Christ 〈◊〉 which these troubles are intended as disâ—ositive and preparatory and without which â—ere is no enjoyment of this Divine peace The Jews were pricked in their heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The nail was driven to the very â—â—d The iron entred into their very souls The Jaylor is filled with perplexing troubles he trembles and falls prostrate before Paul and Silas Both he and they cry out for direction What shall we do The Apostles who well knew there might be a spirit of bondage which is never consequenced with a spirit of Adoption never advise them these agonies are enough you may sit down in peace but press upon them the necessity and use of faith and repentance as prerequisities to their salvation and peace Act. 2.37 38. c. 16.29 30 31. Rom. 8.15 6. Prop. 6 Examine then how thou camest out of these perplexing troubles and how thou camest by this tranquility and peace 1. Didst thou arrive hereto in the Gospel method What hast thou found or now findest of the Gospel-prerequisites to peace faith in Christ and repentance from dead works What hast thou felt or now feelest of the Gospel-power or efficacy in order to peace The Gospel first proclaims war in the Soul against Sin the World and Satan then publisheth peace in dethroning these usurpers upon God's Soveraign Prerogative and the powers of our Souls The Gospel first preacheth the grace of God to us and in us and then peace with God unto us First purifying the Conscience by the graces of his Spirit and then pacifying it in the grace of his favour The Gospel first carries back the Soul to the God of Peace in an Evangelical conversion then chears the Soul with this peace of God in Evangelical consolations First hints the Soul unto Christ in all his offices of peace for us unto all obedience then quiets the Soul in the peace that he hath obtained for us and ordereth out unto us by his holy Spirit In short the Gospel first changeth the Soul into the resemblance and image of God then and not till then comforteth it by a review of its interest in God and of God's in him Rom. 8.5 6 7. c. 1.7 Heb. 9.14 Hos 6.1 Isa 9.6 7. 1 Thes 5.23 Psal 4.8 2 Is it accompanied with a Gospel-mould With an unfeigned and universal change of thy heart and life into the likeness of the Gospel of peace 'T is one great branch of the Covenant of Grace which God hath also called the Covenant of his Peace that he will write his law in our hearts and put it in our inward parts Isa 34.10 Ezek. 34.25 c. 37.26 Jer. 31.33 So that if thine be a Gospel-peace thou art transformed into the Gospel-pattern There is a change not only of some actions but of thy estate relative in thy Justification real in thy Sanctification True peace of Conscience taketh its rise from a pious sense of this change 2 Cor. 3.18 Rom. 5.1 1 Joh. 5.18 19 20. Q. 5. What should convinced Sinners do in distress of Conscience as are conscious to themselves that they are now in a sinful and damnable condition A Question long since ask'd and answer'd Act. 2.37 c. c. 16.30 c. Yet let it not seem amiss if I offer a few advises or directions which shall especially refer unto those two instances Direct 1. Accept of your Convictions and do not either put them off or put them out or press them down They were pricked in their heart Act. 3. But they abide the pain are not angry with Peter nor do they pluck out and throw away the arrow The Jaylor trembleth in such an agony was he of Conscience yet he attempts not either to break prison from Conscience or abuse the Preachers who were now his Prisoners or to precipitate his Comforts To this end 1. Remember whence they come from thy Spirit immediately but mediately and originally from God's holy Spirit which is first a spirit of bondage then a spirit of adoption first convinceth then comforteth the Conscience Rom. 8.15 Joh. 16.8 Will you break his bands asunder Take heed he will make them stronger if you continue to resist But â—o sweetness safety if you close and submit Isa 28.22 Job 36.8 12. If you will not accept either he 'l away on the one hand and then oh the hardness of your heart Or else add amazement to your anguish on the other hand Gen. 6.3 Isa 63.10 2. Remember their concern and whither they tend These setters are not like those of Pharaoh's Baker in order to your perdition but like those of his Butler or of Joseph's rather in order to his preferment Every pang and throw is preparatory to the new Birth to that conversion without which thou canst not see the Kingdom of God and so to those consolations which are wont to ensue upon Christ's being formed in the heart If the Spirit breaks 't is in order to binding up if he prick and launce the heart 't is in order to the health and ease of his Patient He is making way by these afflictive severities for the sweets of Adoption Hos 6.1 Act. 2.37 38. Rom. 8.15 3. Remember the consequence If you accept you are half-way over this deep ford While the Heart the Will which commands the other faculties is so far won the work is like to continue and frame well to your ease and God's ends who is ready to meet you as the Father in the Parable did his prodigal Son when he was yet a great way off Mic. 6.9 Levit. 26.41 c. Luk. 15.20 And as your business will succeed the better so your burden will sit much the lighter the more you wince the more you weaken and sin wounds you cut off advantages from Satan and are more capable of improving sound advise and the Spirit 's assistance If you do not accept see what attends Happily a great dedolence and stupidity of Conscience which is a dreadful instance of Divine justice Rom. 1.28 Prov. 1.30 But beyond a perhaps there will be greater dolor either here in the approaching arrests of an abased Conscience to repentance or hereafter in the anger astonishment and continued gnawing of an accusing Conscience to eternal ruin Hos 6.5 Prov. 5.22 23. Direct 2. Avoid those courses which will defeat thee of
go and seek the Lord their God They shall ask the way to Zion with their faces thitherward saying come and let us joyn our selves to the Lord c. Gen. 3.8 Isa 50.5 Jer. 50.4 5. Who is this that engageth his heart to approach unto me saith the Lord. He requires it Seek ye my face and you must resolve upon it thy face Lord I must and I will seek 'T is good for you and God hath annexed his special promise to to it Jer. 30.21 Psal 27.8 73.28 4 There must be an hearty conjunction with him For of what avail is acquaintance as long as the heart hangs loose in our converses Your heart must be knit and cleave unto him as Jonathan's did unto David Psal 86.11 Act. 11.23 1 Sam. 18.1 What acquaintance with omniscience while your hearts stand off and God is near in your mouth but far from your reins Behold he desireth truth in the inward parts He searcheth the heart and trieth the reins And if thy heart be not right with him thy other applications will be reckoned flattery not friendship Jer. 12.2 3. Psal 51.6 Jer. 17.10 Psal 78.7 36 37. 1 Chron. 28.9 5 Be actually and often communicating thy self to him If you will hide your heart from him what hopes of acquaintance with him He that intends acquaintance should be emptying and unbosoming his heart to him and making him partaker of his secrets Pour out your heart before him then especially in Prayers and Supplications Present him your particular cases and concernments Hide nothing from him from whom indeed nothing is hidden Let all thy pangs of sorrow have vent like Hannahs in the pouring out of thy Soul It may be when thou art pouring out thy case he may be pouring in his comforts Psal 62.8 32.5 38.9 1 Sam. 1.15 Prayer hath the promise of his Presence and indeed of peace In every thing by prayer and supplication let your requests be made known unto God And the peace of God shall keep your hearts c. Psal 145.18 Job 33.26 Phil. 4.6 7. 6 Add to all this an affectionate correspondence and communion with him Acquaintance doth not barely note an interest in another but intimacy but endearedness at least intercourse with that other I would have you secure an interest in him that thou be able with Thomas to say My Lord and my God This will serve thee in with choice peace in that this God is the God of peace Psal 16.2 Joh. 20.28 1 Thes 5.23 But I would not have you think it enough to have obtain'd an interest in him but you should maintain an holy open intercourse with him for herein lieth the crop and confluence of Evangelical peace and it is the end for which one whole Epistle was written 1 Joh. 1.3 4. Oh! what a calm and serenity of Conscience do such holy converses of faith love c. breathe forth What a conflux of joy are they blessed with Who ever came down from this Mount but his face shone with the irradiations of Divine love Or did not say of being on this Mount as Peter of being on that Mat. 17. 'T is good for us to be here let us build Tabernacles c. Isa 26.3 Exod. 34.29 30. Psal 65.4 36.7 8.9 Mat. 17.4 Direct 7. Argue this state and ascertain it to Conscience if thou wouldst arrive to peace Adjure her throughout all her proceedings or argumentations and articulate converses about it to be plain and full with thee as ever thou wouldst attain to a sound and well-setled peace Peace of Conscience is not the birth of rash and precipitate conjectures at an adventure but of rational and pondering self-converses and arguings by comparing a mans self with the signs or marks which the Scriptures give him for judging his estate and condition Hereby know we that we are of the truth and shall assure our hearts * Inde fit ut pacatam conscientiam habeamâ—â— Bez. 〈◊〉 not ad 〈◊〉 or as the Syriack make our hearts quiet before him Hereby we know that we know him viz. to be our advocate with the father and that he is the propitiation for our sins and therefore our peace if we keep his commandments 1 Joh. 3.18 19. c. 2.1 2 3. Call Conscience to attend its office for clearing thy estate and charge it to be open and down-right with thee in the discharge of every part as it proceedeth in way of ratiocination and discourse It proceeds as I have said in a practical Syllogism As thus To be spiritually minded is life and peace But I am spiritually mind do mind spiritual Objects first and fullest Ergo I have life and peace Adjure hereby the living God to tell thee nothing but the truth in all the parts of her discourse Let artificial Logick be found only among Scholars yet is there natural Logick in every mans Conscience as one * Fenners Treat of Conscienc p. 231 232. well observeth Charge her before God and the Lord Jesus Christ to be clear and impartial with thee throughout In the first Proposition adjure her not to give thee unsound marks on the one hand as a very hypocrite may have nor unsafe marks on the other hand as are only to be had where there is height or growth in grace and are therefore improper in the present case which concerns only the truth of grace In the second Proposition adjure her to be full and faithful with thee in her testimony Wilt thou say this before the all-seeing God for me Wilt thou speak it to thy superiour as well as to my self Canst thou say Behold my witness is in heaven and my record is on high Psal 139.1 23 24. Joh. 21.17 Job 16.19 In the third Proposition urge her to speak home and speak out as she will answer it to God the supream Judg. Give her no rest if she either suspends her sentence or is short in it till she saith Shibboleth plainly and roundly that ye may bring things to some certainty as they did Job 16.30 2 Tim. 1.12 1 Joh. 2.5 See this fully prosecuted Q. 3. Direct 8. Attend the spirit of peace Spiritual peace is an effect of pouring out the spirit upon us Isa 32.15 16 17. Not as if it did exclude the efficiency of Father or Son 'T is both from him and them Rev. 1.4 5. It was through the eternal Spirit that Christ offered his spotless blood to purge and therewith pacifie the Conscience from dead works It is the same eternal Spirit that mouldeth us into the mystical union with Christ maketh application of his blood to the Conscience and manifests the same to its peace and comfort Heb. 9.14 1 Cor. 12.13 Tit. 3.5 6 7. Abuse not the Spirit then but attend his work upon thee his ways before thee and his witness in and with thee 1 Attend his work upon thee What he is doing what he is demanding and with what designes * See Fords spir of bond c. 10 11.
See thou do not baffle with or break from him Quench none of his motions be they never so strict or seem they never so severe They all tend to grace they all end in peace And though he be as yet a spirit of bondage to fear it is not to exulcerate Conscience more sharply but to heal it the more soundly and that he may be a spirit of adoption to thee whereby thou maist cry Abba father 1 Thes 5.19 Isa 61.1 Rom. 8.15 2 Attend his ways before thee not only his ways in the Sanctuary without thee in the means of grace as praying hearing c. but his ways that are more spiritual within thee in the motions of grace and minding of Spiritual and gracious matters The less spiritual-mindedness the less serenity of mind What blustrings are there here beneath But above 't is all in an happy tranquility There are no tempests or thundrings in the upper region Call up thy Conscience and its Colleagues thither and keep them conversant about spiritual and heavenly Objects and thou shalt then soon know what is the communion of the Spirit and what these suavities of Conscience are To be carnally minded is death but to be spiritually is life and peace Phil. 3.20 21. cum 18 19. Col. 1.9 10. Rom. 8.5 6. 3 Attend the witness of the Spirit in and with thee It is the Spirit that beareth witness saith the Apostle 1 Joh. 5.6 Which he doth not only externally in the Scriptures but internally to and with our spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.16 A single witness under the law was of no moment But at the mouth of two witnesses shall the matter be established Deut. 19.15 Jo. 8.17 Lo two witnesses are tendered upon the case to clear it God's spirit and our spirit both of them needful and useful to testifie the things of God and the things of man For what man knoweth the things of man save the spirit of man which is in him Even so the things of God knoweth no man but the spirit of God 1 Cor. 3.11 The spirit witnesseth to and with our spirit or Conscience in and throughout its whole argumentation and progress whereupon it concludeth its peace E. g. All those that with child-like appretiation affiance and affections can cry Abba father are the children of God But I can with a child-like appretiation affiance and affections cry Abba father Therefore I am a child of God Rom. 8.15 16. The Spirit witnesseth with my Spirit 1. To the truth of the Proposition by an internal manitestation or revelation of that truth to the mind whereof he hath already made an outward revelation in the Scriptures Joh. 14.26 Psal 119.18 2. To the truth of the Assumption by irradiating the Conscience and enabling her in and upon the reflections she maketh to apprehend feel and descry such appretiations and affections in me or whatsoever other mark or medium I am making use of to clear up my estate thereby Eph. 1.17 18. 1 Cor. 2.12 14. 3. To the truth of the Conclusion not only by strengthning her to conclude my state and condition from such appretiations and affections but by shedding abroad such beams of joy and comfort as confirm me therein and seal it up unto my soul 1 Cor. 2.9 10. Rom. 5.5 Eph. 1.13 c. 4.30 Though you must not attend for an external audible testimony from the Spirit * See Hollingw Hol. Ghost on the bench p. 74 75. Ball 's Lif of Faith p. 79. which was never promised and hardly if ever pattern'd Yet you may and must attend for the internal and effectual testimony of the Spirit in effecting exciting heightning and evidencing of his own graces to and in you and in the effusion of the love of God and of his joy upon you which is called the joy in and of the Holy Ghost and is the companion of peace of Conscience Rom. 14.17 1 Thes 1.5 6. Let me only add Thou must not expect as if the Spirit would or could witness peace to thee before it hath wrought grace in thee For its testifying peace to the Conscience is by testifying the truth of thy grace and closing with Christ Thou must first set thy scal to the truth of God in the reception of his testimony by faith in his Son ere the Spirit of truth will seal thee up to the day of redemption Joh. 3.33 cum Eph. 4.30 2 Cor. 1.22 In whom after that ye believed * Quasi dicat non citiùs nec ante sed post sidem in Christum Zanch. ad loc ye were sealed with the holy spirit of promise Ephes 1.13 Thus appealing Conscience into and adjuring her by the divine presence will be of notable advantage It will not only awaken and engage Conscience but will awe her from extreams to which Sin and Satan may otherwise incline her and put the more authority and undeniableness into her testimony and sentence as being given not only upon God's commission but with God's contestation and comprobation and so will be the more powerful to arrest and stay scruples to anticipate or answer Satan and ascertain the Soul in the sweetest and steadiest affiance while the testimony and judgment of Conscience to a mans righteousness and reconciliation c. is after such severities and as in the sight of God And her language to the Soul is like that of Eliphaz to Job Lo this we have searched it so it is hear it and know thou it for thy good Psal 17.2 3. 7.3 9 10. 26.1 2 3. Job 13.15 16. c. 23.10 c. 27.2 5 6. c. 5.27 Q. 7. How may we keep Peace of Conscience when once gotten The former Directions C. 2. Q. 7. and those even now given you Q. 7. are of useful review here likewise * See Fenners Treat of Consc p. 200 c. But I shall be particular Direct 1. Keep out sin This is THE make-bate and like a mad man it casteth firebrands arrows and death Her entrance and first embraces its true may promise a mellifluous sweetness But her end is bitter as wormwood sharp as a two-edged sword that pierceth even to the Conscience And if anothers abuse of his liberty may wound your Conscience much more will the ardour of your own lusts Prov. 26.19 c. 3 4. Rom. 6.21 1 Cor. 8.12 Psal 38.3 5. Keep out especially 1 Scandalous sins These fly at God and his glory His name is blasphemed through them and shall you be blessed in them Had Zimri peace who slew his master Though David was the darling of Divine Providence yet farewell his peace when he once fell into such a provocation 2 Sam. 12.14 2 King 9.31 Psal 51.8 11. 2 Self-condemned sins Think not to sin against Conscience and yet sin in quiet Such sins are a daring of Conscience to do its worst and do implicitely condemn her as she doth explicitely condemn them And how can she in such a circumstance acquit and clear Remember what it
* See Fenner 's Treat of Consc p. 205 c. as it anticipateth what would trouble and confound the terms of our peace but as it affordeth a testimony to Conscience of the truth of our peace Hereby we know that we know God and are known and acknowledged by him Hereby we assure our hearts before him 2 Cor. 1.12 1 Joh. 2.3 5. c. 3.19 Yea God assureth the true Evangelical obedience an happy tranquility and peace The work of righteousness shall be peace Glory honour and peace to every one that worketh good As many as walk according to this rule peace shall be upon them Isa 32.17 Rom. 2.10 Gal. 6.16 I advise especially that you preserve 1. Loving affections The more you love his precepts the more you shall live in peace Great peace have they which love thy law Psal 119.165 166 167 132. 2. Loyal aims Let the preponderating motive be to please the Lord that you walk worthy of him unto all pleasing And he will reciprocate with you Every thing shall work together to pleasure you your enemies shall be at peace with you God himself shall take pleasure in you And therefore Conscience must needs be at peace with you No testimony speaks that peace to Conscience as this that I please God 2 Tim. 2.4 Col. 1.10 Rom. 8.28 Prov. 16.7 Psal 149.4 Heb. 11.5 Direct 8. In short keep a foot consideration and your most awakened and active circumspection Look backward and consider your pangs and plaints ere it came your prayers and promises that it might come the price you then set upon it the pains you then spent for it c. Look forward and consider the end it pointeth at the effects it promiseth the enjoyments to which it predisposeth c. Look upward and consider the principle whence it cometh the price which it cost the proprieties and priviledges which it cleareth c. Look downward and consider not only others horrors but how ominous hopeless c. your thoughts of hell and of the grave would be if you should lose your peace You cannot miss of motives whither soever you convert your minds In a word lose this and you lose all God Glory Heaven Happiness though not as to themselves yet as to your sense Keep this and you keep all the sweets the security of all Nay if you keep not this you cannot keep your selves at least in any quiet and composure For 't is the peace of God that keeps your hearts and minds all your rational faculties Phil. 4.7 Keep thy heart therefore with all diligence Be diligent that you may be found of God in peace without spot and blameless Watch thou in all things Prov. 4.23 2 Pet 3.14 2 Tim. 4.5 Watch the adversaries oâ— Conscience that they neither flatter her oâ—â— of her peace or fright her with their power neither feed her with prejudice nor force her upon any precipice that they neither cause an invasion nor cherish an insurrection Watch the acts of Conscience both imperate which she injoyneth other powers of the Soul and elicit which issue immediately from her self that they neither decline the rule nor discontinue their exercise nor be distorted to either extream but be discharged regularly Watch her answers that they be the answers of a good Conscience toward God In fine watch every avenue that nothing pass in or out but what you can give a good account for to the God of peace Mat. 26.41 1 Cor. 16.13 c. 8.9 Hebr. 3.12 1 Pet. 3.21 Luk. 21.34 36. Q. 8. Whether a pious Christian may not live for some time without Peace of Conscience Doubtless he may For though we may admit Piety to be the practical foundation of Peace yet we must allow some time between laying the foundation and raising up the frame or building 'T is true the end of that man is peace but his entrance is most times perplex as Manassebs Ephraims the Jews and Jaylors was Psal 37.37 2 Chron. 33.12 c. Jer. 31.18 c. Act. 2.37 c. c. 16.29 c. It is plain 1 there can be no peace before grace Q. 1. 'T is first grace then peace in all the options of the Apostle Rom. 1.7 2 Cor. 1.2 2 There is and must be grace in order of time and nature before peace For the true peace of a gracious Christian ariseth from the testimony of Conscience to the truth of his grace So that Conscience in pronouncing peace doth alway presuppose grace and maketh use of the truth of our grace as a medium whereby it proveth that we are upon terms of peace 2 Cor. 1.12 Isa 26.12 Psal 4.8 3 There may be a considerable interval between the implanting of grace in us and the imparting of peace to us whether we consider the ground of peace or the giver of peace 1. The ground of peace The immediate rise of peace is not the simple existence of grace in us but the sense and evidence of this grace to us And it is manifest that grace may exist in that subject which hath no evidence or sense of it and that for a long time Witness Heman David c. 'T is one thing to know God 't is another to know that we know him This is the product usually of much time many thoughts and trials of our selves Christ tells his Disciples Whither I go ye know and the way ye know But Thomas saith unto him Lord we know not whither thou goest and how can we know the way There is no contradiction They knew it but did not know that they knew it notwithstanding so long continuance with him Science there was at least a dark and confused knowledg but not Conscience no distinctness or clearness of knowledg though they had so long converse with him in whom were laid up the treasures of wisdom and knowledg Psal 88.3 9 15. c. 42.3 8. 1 Joh. 2.3 Joh. 14.4 5. 2. Let the giver of peace be considered Grace and peace are from the same Spirit But not at the same time or with the same circumstances 'T is the same spirit that sanctifieth us in the day of our renovation and that sealeth us up to the day of our redemption But it is not by the same act That is antecedaneous this afterward After ye believed ye were sealed with that holy spirit of promise Isa 32.15 17. Rom. 15.13 16. Ephes 1.13 How long or how little time he will take ere the ensealing of the deed is not for us to determine while he hath not declared it in his word and is pleased to diversifie so much in his works Pauls peace was not so early as Lydias was 'T is not for us to know the times and scasons which the Father hath put in his own power Act. 9.9 17 18. c. 16.14.1.7 This is certain Grace is from the Spirit as working out sin and writing out the similitude of God upon the Soul Peace is from him as witnessing with our spirits our Sonship and Salvation So that
proceed which the infiniteness simplicity and immutability thereof can no way admit Yet the Father doth beget the Son is begotten and the Holy Ghost doth proceed Think of the Divine essence then 1. As one only one most singly and singularly one But think of the Divine persons as three three distinct subsistents in this Divine essence 2. Think of the Divine essence as only of and from it self but think of the Divine person of the Son as of or from the Father and of the Holy Ghost as from them both 3. Think of the Divine essence as common or communicated to all and to each of the three persons But of the persons as incommunicable and impredicable of one another The Father cannot be the Son nor the Son the Father c. 4. The Divine essence to conclude is of absolute consideration a person is of relative consideration A person in the notion thereof includeth over and above the essence a relation as of the Father to the Son of the Son to the Father of both to the Holy Ghost and of the Holy Ghost to both A person in the Godhead is the Godhead distinguished by an incommunicable relative property These things have received proof already therefore I forbear here Direct 5. Think of this Trinity of persons in the unity of the same essence not only with distinct apprehensions but with dearest appretiations with deepest abasements of thy self with divinest admiration of them with devotedst adhesion with deliciousest affections and with devoutest actions 1 With dearest appretiations The top of your blessedness or felicity is union and communion with this blessed Trin-unity Let your highest thoughts turn in hither and take up here Prefer one God in three persons beyond all other good and price him as your highest and only chief good The glorifying and enjoyment of these three glorious persons in the one glorious Godhead is the business and blessedness of the glorified ones to all eternity as is not obscurely intimated Rev. 4.8 Holy holy holy Lord God almighty Let this mystery therefore have the highest throne in all the thoughts of your mind Say with David Only marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my soul waiteth upon God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which noteth the plurality of persons in this one nature Psal 62.1 To have the trin-une God your God is the highest happiness and therefore calleth for your highest appretiations The fellowship of the Father Son and Holy Ghost was the highest felicity the Priests could wish unto the people or Paul unto his Corinthians or John unto the seven Churches Num. 6.23.27 2 Cor 13.14 Rev. 1.4.5 2 With deepest abasements the Angels themselves cover their faces and the four and twenty Elders with their golden Crowns fall down before the Throne of God when they come to see and celebrate this glorious Mystery to cry Holy Holy Holy Lord God Almighty Isa 6.2 3. Rev. 4.8 10. How much more should we that dwell in Houses of Clay Here if ever should reason lower its Top-sail and strike or stoop rather to Revelation Flesh and Blood cannot reveal nor doth without the spirit of faith receive this mysterious union of three persons in one nature or that other of two natures in one person one Christ Though these are not against yet are they above reason Matth. 16.16 17. 1 Cor. 2.11 12 14. But if reason it self call for Elijahs Mantle wherein to wrap its face from this dazling glory what are our Rebellions our Sins what malignity is in them and what murmuring should be by us while every sin is a dart thrown at this glorious Essence and as it were a study of dissolving the substantial union of these three glorious Subsistents It is enmity against God contrariety to God nor is any one an enemy to God or he to them but by and for sin Rom. 8.7 Levit. 26.23 24. Isa 63.10 This is that which crucified the Son quencheth the Spirit and puts contempt upon the Father Once more your very relation to so high a God should humble you Let my soul boast it self in him but blush and be ashamed in me who am I or what is my life or my Fathers Family in Israel that I should be Son-in-law to the King Worm that I am and no man not worthy of the least of all thy mercies infinitely below thee as I am thy Creature yet more infinitely as I am a Sinner and yet will this glorious God become my God these glorious Persons become my Portion God the Father become my Father God the Son my Saviour God the Spirit my Sanctifier I have seen thee Holy Holy Holy Lord God Almighty with the Eye of Faith I have seen thee Behold I am vile what shall I say unto thee Infinitely Infinitely Infinitely am I unworthy of thee I Repent and Abhor my self in dust and ashes compare Isa 6.3 with 5. Job 42.2.7.40.4 But I may not so expatiate 3 With divinest admiration Angels adore this mystery and shall not men admire this mystery Isa 6.3 here are such depths as I cannot wade through can only wonder at One yet Three Three yet one God the Father begetting God the Son and yet the Godhead of the Son unbegotten God the Holy Ghost proceeding from both and yet the Holy Ghost God Coeternal and Coequall with both All these one God in each other Alius alius yet not Aliud aliud these are matters I find beyond my reason to comprehend 't is too short to reach them yet find reason to confess believe because God hath revealed them O that I could more devoutly admire where I cannot distinctly apprehend concerning the Eternal generation of the Son and procession of the Holy Ghost And let my reason never cavil at that which is infinite but remember continually that it self is finite There are fewer difficulties in that than in this subject where the Apostle falls off from a strickt discussion and falls into a devout admiration O the depth O the depth of the riches both of the wisdom and knowledg of God! How unsearcheable are his judgments and his ways past finding out Rom. 11 33. 4 With the devotedst adhesion of your understanding to this fundamental truth of your will to this fountain-goodness You are baptized in or into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Name of the Father and of the Son and of the Holy Ghost Matth. 28.19 Here abide I exhort you with Barnabas that with purpose of heart you would cleave unto the Lord Act. 11.23 Here is enough in the glorious Trinity to take up every thought of your heart and whereon to imploy every faculty and power that you have Here is the universality of truth to content your understandings and of goodness to content your wills and affections What truth what good what perfection that bears proportion to such an intelligent and immortal nature as your souls are of that is not to be found with this one God in these three persons your blessedness is
as he first worketh then witnesseth so there is usually some distance of time between this and that And his witnessing that we are the Sons of God doth ever presuppose that work as every act doth presuppose its object Rom. 8.15 16. Besides the Spirit doth not evidence or witness the truth of grace to us but in and by the exercise of grace as it is at work in us The God of hope fill you with all joy and peace in believing that ye may abound in hope through the power of the Holy Ghost Rom. 15.13 Now as grace must be before it works so the works and exercise of grace are seldom of that eminence as to amount to an evidence of the truth of grace till time hath given us some taste and trial of them in iterated and renewed acts 4 A pious Christian may live for a long time without peace of Conscience then as appears by the premisses Grace it self is called the inward and hidden man of the heart and like the Souls in-being in the body is not known à priori from its causes but à posteriori from its effects 1 Pet. 3.4 2 Cor. 4.16 Col. 1.6 Admit that these effects are discernable yet are they not actually and so efficaciously discerned as to assure peace without the concurrence of a twofold witness God's Spirit and our Spirits God's Spirit as being a most free agent is not obliged to this or that or indeed to any time of ours He bloweth where and when he listeth Our Spirits are often so dull'd discomposed distempered with passions prejudices prevailing fears and sorrows or power of melancholy c. as they are disenabled to discern till these are worn out with time and experience And mean while like Asaph and others the Soul oft-time refuseth to be comforted Rom. 8.16 Psal 51.12 Joh. 3.8 Psal 77.2 Gen. 37.35 Jer. 31.15 5 Hence there is no such inseparable connexion between grace and peace as a man should disclaim grace because he is as yet denied peace 'T is a weighty saying of that worthy servant of God * Love's Grace Truth growth Serm. 11. p. 〈…〉 who is now shining in another world Though there cannot be true peace where there is no grace yet there may be true grace where there is no peace Q. 9. Whether pious Christians may not lose the peace of their Conscience No doubt they may if we understand it of peace it self though they cannot lose the seeds of peace 1 They cannot lose the seeds of peace and in this sense cannot lose their peace i.e. Seminally and radically considered 'T is a peace and assurance for ever an everlasting joy a joy that no man taketh from you For ever not in regard of an uninterrupted continuance here but in regard of its unintermitted causes There is ever cause or matter of peace though there is not ever the conscience or mercy of peace Isa 32.17 c. 35.10 Joh. 16.22 1. Christ our peace is the same still the same considered in himself and as to the consummating of our Salvation He will not lose his interest in his Saints and hath assured they shall not lose their interest in himself They may forfeit his smiles but shall never fall from himself Heb. 13.8 c. 5.9 Joh. 6.37 39. c. 10.28 29. 2. The Covenant of peace is the same still 'T is an everlasting Covenant and gives ground of everlasting comfort And the propriety of his Saints therein is everlasting too though they cannot ever plead it They may not ever have the comforts of the Covenant but they shall never be cut off or cast out of Covenant Heb. 13.20 Isa 54.8 9 10. c. 61.8 Jer. 33.40 Heb. 13.5 2 They may lose the sweets of peace yea peace it self God himself gives evidence to it Remember how he speaketh to and of his Church O thou afflicted tossed with tempests and not comforted I called thee as a woman forsaken and grieved in spirit We have heard a voice of trembling of fear and not of peace I have taken away my peace from this people even loving kindness and mercies I was wroth and smote him I hid me and was wroth c. Isa 54.6 11. Jer. 30.5 Isa 57.17 The godly have given us their experience in it too Behold for peace I had great bitterness saith Hezekiah Isa 38.17 The arrows of the Almighty are within me saith Job the poyson whereof drinketh up my spirit The terrors of God do set themselves in aray against me Mine hope hath he removed like a tree he hath also kindled his wrath against me and counteth me unto him as one of his enemies c. He teareth me in his wrath he gnasheth upon me with his teeth c. Job 6.4 c. 19.10 11. c. 16.9 What shall I tell you of Heman of Asaph or of David who yet was of a sanguine and therefore chearful Constitution and of singular skill both in Musical instruments and singing yet was his and their Souls full of troubles and you may find them roaring by reason of the disquietness of their hearts Psal 38. 88. 13. 22. 27. Peace it self may be removed then though the seeds of peace remain In that those seeds are now hidden from sense and they do not immediately bring forth the blessed fruits of peace without the intervening act and attestation of God's Spirit and ours as was said Q. 8. without which a mans interest in Christ and the Covenant will be always dark most times doubtful and many times denied Isa 40.27 Psal 31.22 c. 88.14 Now God's Spirit may and many times doth suspend his testimony and stand off as a stranger or as a wayfaring man yea smite and wound and write bitter things against â—he Soul Our spirits may and do with-hold their witness many times also either careless through oscitancy or confused in their observations or complicated by other objects or compressed in their own operations through doubts which depress them through diffidence which disquiets them through distracting cares and fears which desolate them So that our spirits may not only be opposite to peace but overwhelmed with perplexities Psal 30.7 Jer. 14.8 Psal 69.26 Job 13.26 27. Psal 25.17 77.2 3. 143.4 3 Hence Christians should not measure their grace by their peace Neither 1. as to the sincerity of it There is not any such infallible tye between them as that a man should throw off all his hopes of grace as soon as he is turn'd out of the hold of peace Their tenure is different Grace is a tenure for perpetuity but Peace is a tenancy at will ad placitum domini We hold both from God and of meer grace or favour But that we hold more absolutely God hath undertaken both parts of the Covenant that we shall not depart from him as well as that he will not depart from us This see peace we hold more arbitrarily and are at our good behaviour in it If we break his statutes he will break our
been never so wicked mercy hath a wing to cover you and clucks after you as her chicken 2 Chron. 36.16 Joh. 3.20 Heb. 2.3 Rom. 2.4 5. Isa 1.19 Mat. 23.37 7. Once more who are the Objects of Omnipotent mercy but such as are in misery Mercy is an attribute whose aspect is ever toward the Creature God knoweth himself loveth himself but is not merciful to himself And 't is misery is the object of mercy as the sole motive of bestowing mercy is his own free mercy So that the calamitousness of thy condition should not be abused to keep thee from mercy but used as an argument rather to awaken and quicken thee to the speediest close with mercy Here maist thou unload thy burdens and ease thy miserable breast The Lord is very pitiful and of tender mercy With him is a multitude of tender mercies Whither can you look but to mercy if you will not still live in misery Now here is work for saving mercy in the sense of thy misery Justice looks what your merits are but mercy looks what your miseries are Be not discouraged sin and misery are the most strong and suitable arguments whereby to plead for mercy For now you present God with the proper object of mercy which you pray him to magnifie You have the example of his Worthies to encourage you Lord be merciful to me heal my soul for I have sinned against thee Be merciful unto me O Lord for I am poor and needy Have mercy upon me O Lord for I am weak O Lord heal me for my bones are vexed My soul also is sore vexed O save me for thy mercies sake Exod. 33.19 Jam. 5.11 Psal 51.1 41.4 86.1 3. 6.1 5. Direct 5. Present the Object by and through whom we can only hope for Salvation aright to you the Lord Christ His very name is argument enough to refell despair revive hope and raise both desire and delight His name Jesus Lets thee see what he is to his and what he will be to thee if thou wilt believe in him a Saviour from thy sins Mat. 1.21 Act. 16.31 1 Tim. 4.10 Away with thy strait and narrow conceptions of the blessed Jesus The Angel tells us This is good tydings of great joy which shall be to all people that there is born a Saviour which is Christ the Lord. The Apostles testifie that God sent his Son to be the Saviour of the world And if you attend his own sayings he assureth you I came not to judg the world but to save the world And God sent not his Son into the world to condemn the world but that the world through him might be saved Luk. 2.10 1 Joh. 4.14 Joh. 12.47 c. 3.17 What is it then that sticks with you Do you think him either 1. averse that he will not or 2. not able and so cannot save so vile a sinner as thou art though thou submit unto him Behold Christ is able to save them to the uttermost that come unto God by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prorsus perpetuo perfectè as * ad Heb. 7.25 Gryneus giveth it us CHAP. V. Quest Whether we should direct our Prayers only to God the Father or may also to the Son and to the Holy Ghost And how may we order our thoughts aright in distinguishing these three persons especially as to prayer MOst dear and worthy Friend I willingly own the obligations you have put upon me to God and you And shall rejoyce to serve you or if this may satisfie you I shall not premise any needless Preface to what this paper offers you Your concessions in our late Conference I shall not so much prove as improve The question you would be clear in being complicate I shall take asunder and tender you what satisfaction I may from the holy Scriptures without the accession of humane Authors as knowing that your faith doth not indeed should not stand in the wisdom of men but in the power of God 1 Cor. 2.5 Quest 1. Whether we should direct our prayers only to God the Father or may also to the Son and to the Holy Ghost Answ I affirm we may direct our Prayers to any of them and should direct our Prayers to all these three persons in the one most single and undivided Godhead To this purpose please to peruse these ensuing Propositions Prop. 1. God is the object of prayer the adequate and alone object His commands as also your concessions determine our prayers to and upon him who is God by nature upon him and upon no other Mat. 4.10 Psal 50.15 65.2 Gal. 4.8 Psal 44.20 21. So that the proper fundamental and formal reason of divine worship is the perfect and infinite excellency of the eternal Godhead Prop. 2. The Godhead which is and can be but one there being but one first cause and last end Deut. 6.4 Ephes 4.6 Isa 41.4 c. 44.6 8. subsists in Father Son and Holy Ghost without any division of that most single essence yet with distinction of these several persons This as your self concedes so these Scriptures clear 1 Joh. 5.7 Mat. 28.19 c. 3.16 17. Deut. 6.4 Jehovah Elohim So that as the Father is God Rom. 15.6 c 1.7 So also is the Son 1 Joh. 5.20 1 Tim. 3.16 Act. 20.28 And so likewise is the Holy Ghost Act. 5.3 4. 1 Cor. 3.16 17. c. 12.6 7 8. Three distinct persons they are but one and the same God There are three that bear record in heaven the Father the Word and the Holy Ghost and these three its not said ver 8. agree in one but are one Not only do they agree in one testimony but are one in truth one thing one nature one God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 5.7 I should further expatiate in clearing this truth but that you have already evidenced your clearness in it Prop. 3. The Son and Holy Ghost being one God co-equal and co-essential with the Father divine honour and our dues of office as prayer c. are to be deferred therefore and given unto them as well as to the Father This is eminently enough pointed to us in that prayer of Benediction which was prescribed unto the Priests Numb 6.23 27. Wherein they must thrice iterate The Lord the Lord the Lord bless thee c. But it is evidently and expresly pattern'd in that prayer of Valediction 2 Cor. 13.14 The grace of the Lord Jesus Christ and the love of God i.e. the Father and the communion of the Holy Ghost be with you all Amen The practice of John may be produced likewise in that proemial prayer for and salutation of the Seven Churches Rev. 1.4 5. Grace be unto you and peace from him which is and which was and which is to come a frequent periphrasis of the Father and from the Seven Spirits which are before his throne i.e. the Holy Ghost the variety and perfection of whose Graces in these Seven Asian Churches is hereby indicated he being but one and