house that was built upon the sand of Platonick dreams poetical fictions and humane and antiscriptural tradition I do not deny that it was an ancient custom of the Church to pray for the dead yet (k) Mat. 19.8 from the beginning it was not so We will not now enquire after the punctual time when it began nor yet what was the occasion of that custom yet it were an easie work to show that the ancient custom doth no wayes favour the Roman cause (l) Dr. Usher in bis answer to the challenge made by a Jesuit § of prayer for the dead Dr. Forbes instr hist theol lib. 13. cap. 9. c. M. Perkins Dem. of the Problem pag. 531 561. c. Dr. Vsher and Dr. Forbesse Mr. Perkins and several other orthodox Divines have undertaken that task and performed it to the satisfaction of all impartial readers yea that great (m) Dr. Usher loc cit § of Purgatory pag mihi 190. Antiquary Dr. Vsher hath demonstrated that Purgatory wherewith the Romish Clergy doth now delude the world is a new device never heard of in the Church of God for the space of a thousand years after the birth of our Saviour Yet I deny not in the sixth Century when the mystery of iniquity which began to work in the dayes of the Apostles 2 Thes 2.7 was grown up to a considerable stature and was in great part established by a Law that then many materials were provided yea and many stones laid of that structure but the afterbuilders being more wise demolished much of that work that they might rear up if not a more sumptuous yet a more profitable building Nay I deny not that long before that time before the dayes of Gregory the great that great Innovator and Parron of monkish superstition and grand builder of Purgatory Tertullian and Origen did make way for that dream the one viz. Tertullian being the (n) Albeit before that time the Saints did mention the Defunct especially the Martyrs in their prayers yet that was only 1. by way of commemoration proposing them as an example worthy of their imitation 2. By way of congratulation but not 3. by way of petition as if they had askt any thing from or for the Martyrs first amongst Christians who (o) Tert. lib. de monog cap. 10. where he layeth this charge upon a widowes to pray frequently for their dead husband pleaded that prayers should be offered up for the dead but first he turned Montanist for while he was Orthodox with what indignation did he (p) Tert. de test anim cap. 4. mock the Pagans for their praying for the dead who could have imagined that he himself should have approven that custom But thus we may see that this lesson was first learned from the Pagan Academy As for the other viz. (q) Origen lib. 2. de princ cap. 10 11 12. hom 3. in Psa 36. hom 13. in Hieron Origen who is reputed to be the first who espied the fire of Purgatory having brought a prospect from the Platonick Schools whereby he might discern and take up this ignis fatuus but we dar not confidently father this conceit upon that learned man albeit now it may be found in his Writings knowing how miserably these have been corrupted and adulterated and yet the Purgatory mentioned there is far different from and much unlike to the Romish But since Papists have no other Plea but Antiquity and humane Tradition though as we said the first and purest times were ignorant of this peece of devotion and though the first custom of praying for the dead was not founded upon the popish Purgatory which was not then acknowledged yea and I may say not discerned it being then as a (r) Or shall I say aer incognitus for some of them will have Purgatory to be in the air potest dici probabiliter quod in superiori regione i. e. in aere sit locus Purgatorii Guid. de Baiis super decret part 2. causa 13. quaest 2. Fol. mihi 237. terra incognita I would ask why they disclaim their Patrons in so many particulars and are ashamed to own or build upon the first foundation and even these materials which they now make use of must first be polished by School-subtilties so that the first owners would scarce know and could not acknowledge them for legitimat before they imploy them in their building or upon them erect their several limbs and chambers of hell 1. If Origen must be their Patron for Purgatory why do they not with (ſ) Lib. 2. de prin cap. 6. lib. ib. 3. cap. 6. tom 18. in evang Johan hom 1. in Levit But how far contrary is this to what he affirmeth in other places and in his Lamentation he affirmeth that he was condemned to everlasting punishment and could he then think that the devils at length would escape him if we may judge of his opinions from his Writings also maintain that the devils at length shall by the mercy of God be saved and liberated from their torments Or if that seem too gross yet 2. why do they not with these whom (t) Thom. in sup quaest 99. art 3. in corp ex Aug. lib. 21. de civit Dei cap. 17.18 vid. Chrys hom 21. in Acta August Encherid cap. 110. de civit Dei lib. 21. cap. 24. Thomas citeth from Austin affirm that albeit the devils should be tormented for ever yet all men though never so wicked or slagitious should at length be delivered from the torments of hell since the ancient custom of praying for the dead upon which they build did exclude none no not the worst of sinners Or 3. if they will not plead for all that are in hell yet why do they not allow the liberty to plead for some few which their (u) Serm. de Defunct Damascen hath granted affirming that by the prayers of the Saints some have been delivered out of hell as the Emperor Trajan by the prayers of (x) And yet Gregory himself professeth that those who die in their sins are no more to be prayed for then the devils Dialog lib. 4. cap. 44. Gregory the first and Falconilla by the prayers of Theela 4 If it be thought too heard a task for them to pull souls from hell yet why do they not with (y) Non dixit metuatis eum qui postquam occiderit mittit c. Theoph. in Luc. 12.5 Theophilact one of their grand pillars of invocation for the dead affirm that they may help them who are not yet cast though deceased but are ready to be cast into hell having died in their infidelity and other grievous sins Thus it is reported of Dunstan that after he knew that the soul of Edwin King of England was to be carryed into hell never ceased to pray for him untill he got that sentence repealed and Edwins Purgatory 5. Why do they not at least plead with z Chrysost in Acta
and other Scriptures to have known any thing of Christ and his mediation must make that people more stupid and brutish then the most barbarous nations 2. Their daily sacrifices and manifold types were as so many lectures and sermons concerning Christ his suâ—â—â—rings and satisfaction by these Christ was dayly preach't and held forth to their eyes that being the most popular and familiar kind of manifestation And what shadow of probability can be alledged for their resting on their sacrifices as expiatory it being impossible and shall we think that the people of God and their teachers who were taught of God were ignorant of this impossibility and that in so necessâ—rty and fundamentel a point that the blood of bulls and goats shoulâ— take away sins Heb 10.4 and that all their ceremonies and types did point out Christ the writer of that epistle deth most frely and clearly show arguing against the Jews not â—â—â—m new groundâ— but from acknowledged pâ—â—â—ciples and as â—e â—â—ed ad hominem proving that the Sâ—n of Mary whom they crucified was the promised Messiah in whom they beleeved and to whom they did look in all the types sacrifices and other parts of worship Nay if Jacobs testament enlarged a Copy whereof translated into our language I once had be not suppositious and if we will give credit to (p) Vid. Galatin de arcan cath verit praeetipue Heb. 2 3 6 7. Galatine and to these testimonies of the â—ewish Rabbiâ—â— whose words he citeth we will rather admire how they attained to such a measure of knowledge concerning the Trinity Incarnation Person and Offices of Christ then once question whether they did know and believe in the Mosaiah and lookt to him in all their performances And it is most considerable that the Scribes and Pharisees yeâ— and the rude multitude in all their debates with Christ in all their challenges and accusations did alwayes grant that they expected the coming of the Messiah who was to be the Son of God according to which well known principle the high Priest adjured him to tell though he purposed not to believe his words whether he was the Christ the Son of God Mat. 26.63 Mark 14.61 And to this day albeit they being judicially bâ—â—nded for rejecting the true Messiah have many strong delusions and grosâ— errors both concerning his Person and Office yet they still expect and wait for the coming of the promised as they suppose Messiah and it is the great work of their Rabbles to enquire after the cause why he delayeth so long and how pathetically do they all lament and mourn for this and with what importunity and affection though carnal and selfish do they pray for his coming Yea the Gentiles were not altogether left without a testimony the Sybills prophecies of Christ were very full and clear and as (q) Thom. 22. quaest 2. art 7. ad 3. Summa Tabi. § eredere Ramerii pan theol de fide cap. 10. c. Aquinas Joannes de Thabia Ramerius and others testifie in the reign of the Emperor Constantine and his mother (r) So Thomas but Ramerius calleth her Sirene Joannes de Thabia and others call her Helena Irene there was a sepulchre found in which did lie the corps of a man having a golden plate on his breast on which was this engraving Christ shall be born of a Virgin and I believe in him O Sun thou shalt again see me in the dayes of Irene and Constantine And Job knew Christ distinctly and as his Redeemer and will any imagine that his friends who spake so divinely of God were ignorant of Christ (Å¿) Job idem de amicis ejus dicendum non fuit inâ—igena nec proseliâ—us id est advenae populi Israel sed ex gente Idumaea genus ducens ibi orâ—us ibidem morâ—uus est August de civit Dei lib. 18. cap. 47. 3. Christ is a Priest for ever Psa 110.4 Heb. 5.6 Heb. 6.20 Heb. 7.17 He is the same yesterday and to day and for ever Heb. 13.8 He is the same as to the necessity and efficacy of his death and satisfaction albeit as to the exâ—cution of his priestly Office he did not assume our nature and in it die and interceed for his people till the fulness of time came Gal. 4.4 Salvation could never be found in any other there was never any other Name by which the sons of men could be saved Act. 4.12 4. We may here add the suffrage of the learned not only of orthodox â—ivines concerning whose testimony there will be no question but also of popish Casuists and Schoolmen all of them joyning with their Masters Lombard and Thomas and with them maintaining that Faith in the Mediator alwayes and in every (t) Licet Hugo de S. victored pud Ramer pamheol de side cap 10. neget personam Mediatoris mittendam fuisse cognitam ante legem Mosaicam sed Joan de Lugo de virtuts fidei disp 12. § 4. § 101. aliam adfert opinionem Hugonis ex Suarâ—zio quod viz siaes explicata Christi semper sint necessaria in corpore Ecclesiae non vero in singulis personis state of the Church was necessary to salvation there being no expiation of sin without his blood Thus all of them agree in this general assertion though they be divided as to the explication of it some of them pleading for the necessity of an explicit faith of the mystery of Incarnation others only requiring an implicit faith whereby a man doth know and believe all the wayes and means which God then had or afterwards would reveal concerning the salvation of man amongst which this of the incarnation of the Son of God being one he who thus generally believeth may be said to believe that though he never heardany thing of Christ his Person or Offices Yea some (u) Explicite oredere est specialiter actualiter credere implicite â—redere est generaliter credere quod Catholica tenet Ecclesia vel credit quae fides sufficit dummodo in contrarium noÌ„ seÌ„tiatur Guid. de Baiis supedeer dist 15. § canones generalium extend this implicit faith to the dayes of the Gospel holding it now to be sufficient to salvation to believe and embrace all that the Church of Rome believeth and â—â—aintaineth and though now the learned Doctors of the Romish Church be ashamed to own such an assertion yet that opinion was common among the ancient Canonists and School men and hath many Patrons such as Innocentius Joannes Andreas Abbas Hostiensis Imola Anantas Baldus Zanchinus Wiliel-Parasiensis Altisiodorensis Summa Rosella c. as (x) Locis cis Sanchez and Lugo do confesse citing these Authors for that abominable Doctrine which they themselves would seem to disclaim but whatever be the profession of the more learned when the point is brought to the trial yet such as are acquainted with their Priests carriage in hearing confessions and absolving ignorants know that these judicious and tender
return to prayer that no wisdom gift dignity excellency or strength could effectuat See Heb. 11. You will say nay but the Lord works no wonders now and my case is so desperate that less will not do the turn Ans Albeit now a dayes we have no warrant to ask or expect miracles yet his hand is not shortned and albeit the doctrine of faith be sufficiently confirmed by the miracles wrought by the Prophets and Apostles and though there be no extraordinary calling of men requiring extraordinary dispensations to evidence that it is of God yet if Gods glory and his peoples good did as much call for miracles now as in former times these should not be wanting the Lord is still what once he was wonderfull in counsel and excellent in working Isa 28.29 And albeit the popish Legends of their Saints miracles be apocryphall and in many things ridiculous yet there was searce one age since the dayes of Christ that cannot furnish authentick evidences of the wonderfull works of God toward his children Nay the Lord can by an extraordinary though strange and astonishing to us providence bring to pass whatever can make for our good and happiness Our extreamity cannot be so great that it may not be a fit opportunity for him to work there is no case so desperat in which he cannot help and far beyond our expectation provide means when the creature can see none and bless such means as are at hand though few and weak and thus by an ordinary providence work great and admirable things for the deliverance comfort and happiness of his Saints thy wound cannot be so deep but his balm can cure it nor thy disease and malady so great but he hath a remedy at hand and do not say O! if I had been living in former dayes when the Lord wrought miracles for his people thou art unworthy of this Gospel-light who wouldst once lay it in the ballance with those works of providence which also were wrought for thee and which thou to whose hands an authentick Register of them is sent oughtest to improve as thy talents And as to thy present case and trial neither thus art thou at a loss for 1. the goodness and mercy the love and tender bowels of the Father is the same 2. His word and promises his truth and fidelity are unchangable 3. The blood of Christ and his purchase and so the title and right of his servants is the same yesterday to day and for ever yea we for our further comfort have his intercession super-added 4. The help of the Spirit to direct and instruct to assist and strengthen to witness seal comfort c. is now rather more then less Since all things stand as formerly and any alteration being additional and for the better to us-ward our interest in God and in the blood of his Son our right to the Promises and to the Covenant the same why may not our expectation and confidence be as great and strong and Gods care and providence as sweet and comfortable as in dayes of old especially since our need straits and difficulties may be as great and Gods glory no less concerned therein then at any time formerly since all things thus stand alike shall not the event be the same Though there may be some change in outward dispensations and in the manner of working yet the work and effect may be the same as effectual and seasonable as sweet and comfortable to us and as unexpected astonishing and admirable to enemies and why then may not we as well as Gods people and servants of old lay hold on his omnipotency and infinit power for our stay and comfort 4. Consider that title and name the word of truth giveth unto the Lord he is the hearer of prayer Ps 65.2 he is plenteous in mercy to all that call upon him Ps 86.5 he will fulfill the desire of those that fear him and hear their cry Ps 145.19 And may we not have this confidence in him that he will hear us whensoever we call and may we not know that he will answer our desires 1 Joh. 5.14 15. c. It is reported to the commendation of some States and Princes that they never rejected any Petitioner the Senatours of old Rome did (l) Rob. Cawdray treas of simil pag. 548. judge it a great disgrace to the Roman state that any man should have occasion to say that he had in vain asked help at their hands It doth not become the Emperour said (m) Ne quem sine spe dimitteret negans oportere quenquam a sermone principis tristem discedere Cluver Hist epit in Tito Vespas pag. mihi 289. the noble and magnanimous Titus Vespasian to send any supplicant sad from him Ah! shall the poor creature have such large bowels and shall not the infinit Creator the (n) 2 Cor. 1.3 Father of mercies and God of all comfort pity all his honest supplicants Shall it be below a generous Prince to send away any of his subjects sad from his presence and shall not the King of Saints regard the prayer of his destitute ones and hearken to their complaint Ps 102.17 Such as never went to school and know not how to frame an argument according to art may without hesitation from this encouraging principle with the Prophet Ps 65.2 draw that sweet conclusion therefore unto thee shall all flesh come and may if the fault be not in themselves with confidence present their supplications unto thee And who would faint in that exercise that cannot want success O! let us consider the parable Luk. 18.1 with the several encouraging dissimilitudes and let us no more doubt of Gods readiness to hear and answer our requests particularly let us ponder how it was a burden to that cruel Judge who neither regarded God nor man to be petitioned but the prayers of the Saints are Gods delight Prov. 15.8 they ascend up before him as incense as an odour of a sweet smell and a sacrifice acceptable and well-pleasing to him Ps 141.2 Revel 8.3 4. The voice of his petitioners is sweet and as musick in his ears Cant. 2.14 Rev. 5.8 Ah! why shouldst thou weary in speaking since he doth not weary in hearing what though the vision tarry yet wait for it because it will surely come it will not tarry What strange language is this though it tarry it shall not tarry But there is no contradiction though as to our sense and apprehension it tarry and for a long time yet it shall not tarry one moment longer then the fit and appointed time The Lord waits that he may be gracious unto us and do us good that we may be fit to receive and improve every mercy aright and that it may be a mercy and blessing indeed Isa 30.18 And will we not suffer him to time our mercies so that they may do us good and if once the fit season were come while his servants are yet speaking he will hear yea
Apud Swar in 2.2 tract 4. lib. 1. de or cop 11. Sect. 9. Alensis will have them not only to pray for what they want but also for what they have that their happiness may be continued with them And the common opinion amongst them though it be not so gross yet it hath a most fabulous foundation viz. that the (k) Vid. Swar loc cit Sect. 11. Saints in glory as to the measure degree and increase of their happiness are yet as it were on the way and are subject to some mutation and thus are capable of a farther measure of happiness which they do pray for and for all the means whereby this their accidental happiness as they call it may be promoved We will not digress to confute that conceit and to shew that after (l) Heb. 9.27 Eccles 11.3 1 Cor. 9.24.25 1 Tim 4.7 8. Rom. 2 6. c. Joh. 9.4 death we are judged and stated into an unalterable condition that the tree must ly as and where it falleth that this day of our life is the time we have to run the race to fight the good fight and that with our dayes we must finish our course that we must be judged according to the deeds done in the body after the night of death cometh no man can work any more the long day of eternity is for wearing and not for purchasing the crown or any pearl to be added to it And why should I prove what the Lord by a voice from heaven hath attested that these who die in the Lord are blessed and that their works done on earth do follow them but in heaven they rest from their labours Rev. 13.14 I did think that heaven was our home and (m) Heb. 4.9 10. resting place and if after the Saints be come thither they be yet in viâ I would ask when they shall come to their journeys end For I see no reason why unto all eternity they may not alwaies be panting after and endeavouring for some new addition to their happiness according to their principles who plead for this accidental felicity to which they ascribe so great a latitude for if after the crown is put on their head it be lyable to so many changes I know not when it wall be so fixed that it will suffer no new alteration and addition If the particular (n) Quod enim in die judicii futurum est omnibus hoc in singulis die mortis impletur Hieronym in Joel cap. 2. judgment after death doth not state us into an unchangable condition why should the generall Judgment do it 2. As for Alensis his (o) Yet Medina his conceit is more grosse who affirmeth that neither Gods Word nor works can be a ground of confidence Deus potestatem suam non alligavit Scripturis promissis quae in Scriptura continentur Jo. Med. cod de orat quaest 6. But of this more part 2. and part 4. where we shall hear Mendoza though a Papist blush at such abominable doctrine conjecture it doth suppose that the Saints shall never be secure of their happiness which they enjoy and that we shall be still under the Ordinances and that we must use the means after we have attained the end that the state of glory is alterable and the sentence of the great Judge revocable 3. As to Thomas his opinion it is more probable but the souls in glory being so fully satisfied with the beatifieal vision and fruition of God they can have no anxiety fear unquietness or dissatisfaction with their present condition and though their bodies be in the dust and they may be said to long for the consummation of their happiness in the rising again of their bodies and their partaking according to their capacity of the Crown of felicity yet since they are sure that the day of Coronation when both soul and body being united shall be filled with glory is approaching it may be questioned whether or not they pour out these longings and desires prayer-wayes to God For they being now above Ordinances and faith being changed into vision and hope into fruition it seemeth most agreeable to that state that prayers also should be changed into continual praises As for that place Rev. 6.9 10. which is mainly urged for their praying for the consummation of their happiness albeit the prayer there mentioned is intended against their persecutors and only in the return made ver 11. there is a word which may aime at the Resurrection which though it be there promised by God yet it was not askt by them and it is mentioned there rather to design the period of time and date of the return of their prayer then as a part of it I do not deny that some of our (p) As Diodat on the place and Seb. Mayer apud Marlorat in loc c. But M. Thomas Goodwin loc cit sect 5. ch 7. pag. 109. speaketh most expresly affirming that this is not spoken metaphorically of them but truly done by them that not only their blood but themselves did cry Divines do seem to say that it is a proper prayer yet we rather think with Tironius whom Ribera on that place citeth and though a Papist doth not reject that the souls of them who were slain for the Word are there said to cry for vengeance on persecutors not that they did truly and properly pour out any such complaint against them unto whom while on earth they prayed for mercy and pardon but that their sufferings and their blood like (q) Heb. 21.24 Thus also the English Divines and Dr. Hamond interpret the place and Mr. Durham and Da. Paraeus grant that here is an allusion to the cry of Abels blood Heb. 12.24 Abels did cry against â—â—e murtherers and such as succeeded to them in their cruelty and persecution As for the souls in hell they are to come to their as it is said of Judas Act. 1.25 that he went to his own place that place of torment of weeping and gnashing of teeth that place of dispair cursing and blasphemie and so cannot be a place of hope supplication and prayer they know how false that fancy is which commonly is ascribed to (r) Mr. Rosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sect 7. quaest 22. pag. mihi 202. à Castro adver haer lib. 8. de inf 2. haer pag. mihi 620. August de haeres cap. 43. But it s though that Origens writings have been miser ably corrupted by hereticks Origen and that they shall never come out of that prison untill they have (Å¿) Luk. 12.59 Mat. 5.26 payed the very last farthing and they not being solvendo and never able to satisfie for the least offence but must still contract new debt therefore can conceive no ground of hope that ever they shall escape and thus in dispair they continually belch out cursings and blasphemies We do indeed read of a conference between a rich man in hell and Abraham Luk. 16.24 c.
2. It keepeth off many temptations 3. It begetteth some desire and inclination to that which is good and well-pleasing unto God which disposition and affection is not over-thrown and removed but only refined and spiritualized in the work of conversion while selfish and carnal motives and ends are abandoned and a new principle of life and motion infused and thus the former inclination becometh as a material disposition to the new birth making the subject more sit and capacious to bring forth and entertain the man-child like as drynesse in timber disposeth and sitteth it for the fire and maketh it combustible so that these legal performances the frequenting the Ordinances and pouring out of the soul in prayer according to the present ability doth not only 1. Negatively dispose the soul for grace by removing obstructions and impediments and cutting off some leaves yea and branches of sin and drawing out some sap from the root But also 2. positively by begetting these positive qualifications which though purged and rectified remain after conversion as siccity doth in the tree while it burneth and lastly by using the means and attending the Ordinances we cast our selves in Christs way and who dare say that the compassionat Physician will not pity the halt and the lame while he goeth by Certainly such as do cast themselves in his way are at a fair venture Christs invitation yea and command which all who are under the Gospel-call have doth open a large door of hope and may be lookt on as a sufficient warrand for successe to the obedient the sick and diseased had not such an encouragment to come unto him while he was on earth and yet they would venture and their labour was not lost he healed them all none were sent away empty and many got more then they sought they came to have their bodily diseases cured and he often healed both soul and body And thus it may appear that wicked men should pray yea and that with some sort of confidence they may draw nigh unto God We will not now medle with the Jesuitical and Arminian principles and two great Aphorisms viz. 1. facienti quod in se est Deus non denegat gratiam 2. Deus neminem deserit nisi prius deseratur i. e. 1. God will not deny his grace to him that improveth the strength he hath 2. God will leave none till he first leave God and slight his work and service he will help forward the beginnings of a saving work if we do not draw back We know they can admit an orthodox glosse according to which (l) Zum var. disp ad 1. 2. tom 3. pag. 15 71 244 254 351 tom 2. pag. 135. Alvar. de aux disp 58. § 7. disp 113. § 12. resp lib. 3. cap. 5. § 12. de aux disp 49. § 2. disp 56. § 6. 12. disp 59. per. toram resp lib. ult cap. 20. § 2. Gul. Tuiss ad Corv. def cont Til. pag. 359. pag. 106.107.90 98. c. Rhet. de provid-cap 26. c. Although these divines apply these axiomes to the converted yet what they say may be extended to our case and to these who are on the way to conversion See Fenners wilfull impenitent Zumel and Alvarez these two great Patrons of physicall predetermination amongst the Papists and Tuisse and Rutherfoord amongst our Divines will not reject them and we have said nothing that will import such an infallible connexion between our endeavours and Gods acceptance and remuneration thereof as will inferre◠or look towards any of these axiomes as they are urged and interpreted by the adversaries Now we come to speak to the objection which needs not the hand of an enemie to overthrow it there being fire enough in its own bosome to consume and dissolve the knot 1. Then as to that place Heb. 12. any who will look on the context may at the first view discern that the main scope of that Chapter is to perswade and exhort unto faith patience and to draw nigh unto God with reverence and godly fear and then v. 29. we have a pressing motive subjoyned because God is a consuming fire but to whom let me ask Is it not to briars and thornes that dar stand in battel array against him who (m) While we turn our back on duty we fight against the command and sets our selves against his soveraign authoritie who commandeth run away from him and cast off the cords of duty Is 27.4 But as to them who submit who draw nigh to him in his Ordinances and present their complaints and supplications unto him he is full of mercy and compassion that is the way and the only right way to escape the everlasting flames of divine vengeance that is the way according to the following words v. 5. To take hold of his strength and make peace with him Behold then how deluders abuse the Scriptures and dare make use of that to drive men away from God which the holy Ghost holds out as a motive to chase them in to God As to the place Prov. 28.9 Whose prayer is said there to be abomination unto the Lord We need go no further then the words to find an answer for saith that Text He that turneth away his ear from hearing the law even his prayer shall be abomination but if the wicked will turn from his sins he shall surely live Ezek. 18.21 28. Unto the wicked God saith what hast thou to do to take my Covenant in thy mouth But if he will forsake his wickedness if he will vow unto the Lord and pay his vows then saith the Lord come and call upon me in the day of trouble and I wil deliver thee Psal 50.16.15 The Lord must be sanctified in all them that draw nigh to him Levit. 10.3 If thou wilt not actively honour him by thy work he will vindicate his own honour in thy just punishment and make thee a passive instrument thereof and a subject whereon his justice will work And therefore considering that thus the Lord is a consuming fire should we therefore withdraw from his service and not approach the fire Nay saith the Lord in that place Heh 12.28 Ye must not do so ye cannot escape that way for whether shall we flee from his presence Psal 139.7 But let us the rather and upon any terms draw nigh to him and in our approach take the better heed to our steps that we may serve him acceptably with reverence and godly fear The wicked must not draw nigh with their lips and remove their heart far away Isa 29.13 they must not draw nigh to God in their sins while they love them and resolve to follow that trade if thou regard iniquity in thy heart the Lord will not hear thy prayer Psal 66.18 and while thou draws nigh thou must take heed that thou present not a treacherous libel to the King thou must not ask provision for Sathans work and fewel to feed thy
not been able to produce one testimony or to make a reply that deserveth consideration we may upon this ground together with positive evidences from the most learned judicious and most approven Fathers affirm that albeit 1. In the dayes of Nazianzen there were several ground-stores brought for this work to wit the rhetorical Dialogues and apostrophes to the defunct which 2. were afterwards laid by some foolish builders yet with much doubting and haesitation and 3. though some did call to the martyrs yet they did not invocat them they were as (m) Usher loc cit pog 444. and Geo. Cassand a moderate Papist thinks it yet sufficient only to present our wishes and desires to them and not to pray to them satis est si dicamus per modum desiderri eas interpellationes explicari posse c. oper pag. 1109. vid. Uss one speaketh only vocati not invocati they were desired as we do the living to pray with us but were not prayed unto 4. Though some did call upon them yet with some moderation not pleading their merits and only in their private devotion Yet 5. till after the death of Epiphanius and Augustine these two great opposers of this idolatrous invention it came not to its height but after a little while it fell into the hands of some (n) Such as Prudentius Paulinus Fortunatus c. Poets who without all modesty used a licentious liberty to passe all bounds and by a strange kind of metamotphosis to make new gods and mediators of holy men and martyrs but all this time it was kept as it were within doors in the private or domestick worship till about the year six hundred For albeit Gnapheus before that time essayed to have insert it into the publick Liturgies yet he and his motion were rejected that great work being reserved for Gregory the great who for that and his other superstitious conceits may well be called the grand innovator and father of superstition and then lastly Adrian the third about the year eight hundred eighty five did put on the cop-stone claiming to himself and his successors the power of Canonization and making Gods of men We need not stay long in confuting this dream yea one of its patrons the learned Swarez doth furnish us with an argument confirmed by the authority of their master Thomas in which we may rest viz. No (o) Religionis virtus circa solum Deum versatur sed oratio est proprius actus religionis c. Swar loc cit cap. 9. sect 2. religious act can without idolatry be terminated in the creature But must only be directed to God But prayer is a religious act Ergo. And before he brings this he tells us that the conclusion of it must be supponed as certain You will then say the controversie is at an end O! but hearken and ye shall hear a limitation its certain saith he that prayer under some consideration as it belongeth to their cultus latriae doth only belong to God but as it falls under cultum duliae so it may be tendred to Saints We will not now meddle with these strange terms but in a word he grants that prayer as it is a religious (p) Ibid. cap. 7. 8. act cannot be made to any creature without grosse impiety and thus he hath hit right for their idolatrous Saint-invocation being a most impious and idolatrous abomination can be no religious performance nor savour of piety and devotion 1. We may argue thus we must not call on him in whom we do not believe Rom. 10.14 But wo to him that believeth or trusteth in any meer creature and makes it his arme and citty of refuge Jer. 17.5 Ergo. O saith Bellarmine the Prophet Jeremy must be mistaken for otherwise Saint-invocation must be disclaimed for (q) Non potest sanctos invocare qui'suo modo in eos non credit in iis non sperat Bell. de sanct beat lib. 2. cap. 20. sect ad primum none can be said to call upon the Saints who doth not in his own way trust and hope in them But thus saith the Lord cursed be the man that trusteth in man under what pretence soever for his heart must depart from the Lord If any thing of it thus be let out towards the creatures He will accept of none of it He dow not away with a corrival You will say they give God the first place and they acknowledge him to be the first (r) Primito auctor bonorum Bell. ibid. author Reply Instruments and means must not share with the first author in what is due to him alone while we use the creature we must only confide and trust in God Whatever we make an object of our faith confidence or hope must be either an Idol or God and the most vile Pagan idolater might run to this popish plea for though they worshiped many inferiour gods yet they acknowledged only one viz. their great Jupiter to be the first and chief author of all As for the two texts Bellarmine citeth the first viz. Gen. 48.16 It is most impertinently alledged and it is as impertinently applied viz. not to the present point of trusting in but of calling upon the Saints and thus also he contradicteth himself while he grants that the Saints were not invocated under the old Testament and the text speaks only of the adoption of Manasseh and Ephraim to be accounted as Jacobs sons and thus to become heads of two distinct Tribes and now Jacob by these words of his blessing performs what he said ver 5. As for the other place we remit him to their own (Å¿) Cajet in Philem. Cajetan who hath so much modesty as to blush at the popish glosse and will not have the Saints there viz. Philem. ver 5. to be named as the object but as the (t) Fides refertur in sanctos tanquam consertes fidei subject of faith so that Philemon there is commended for that faith which he had with all Saints and not which he had in the Saints but as to the genuine sense of the words we rather close with Theodoret viz. that the Apostle having named faith and love doth assign to each of these its proper object so that (u) Yet here there is an inversion of order vid. Calv in loc faith must be terminated in the Lord Jesus and love in the Saints 2. These who teach for doctrines the commandments of men do in vain worship God Mat. 15.9 Wo to such presumptuous fools what plea will they be able to bring when it will be said to them as it was said to that people Isa 1.12 who required these things at your hand But the Scriptures hold out 1. no warrant or command as we shall hear the Papists anon confesse 2. No promise or reward to such a performance and 3. no threatning or punishment for neglecting and slighting it and 4. No example of holy men who have performed it with successe and
when treacherous usurpers had no other plea for justifying their oppression but their successe and signal as they called them victories whether we should own approve and pray for these courses wayes and designs which we see to be followed with successe and forsake and pray against these interests and courses which are trysted with crosse providences and disappointments In answer to which we shall give some few conclusions Concl. 1 Successefull providences are comfortable commentaries upon these Scriptures that clearly hold forth our duty if while we are walking by rule being set a work by the authority of God held forth in the word of command and encouraged by the word of promise God smileth upon us by his work as it will add oyl to the wheels and quicken our diligence so it will be as eye-salve to anoint thine eyes that thou mayest see more clearly it will add light and prevent needless fears and scruples which might arise from sense and carnal reason in case of disappointment and crosse dispensations Thus Cato who at first was a resolute asserter of divine providence seeing Pompey so often prosper when his cause was bad and miserably overthrown by Cesar while his cause was good and (h) See Bâ—bington on Exoaâ— chap. 29. himself so unsuccessefull in his essayes to maintain and recover the liberty of the Roman state he then judged that the world was governed by fortune and hap And not Pagans only but some eminent Saints have been sore put to it and have succumbed at this temptation from thence Jobs friends did infer that he was an hypocrite and David saâ—d J shall one day perish by the hand of Saul 1 Sam. 27.1 Yea Asaph is not far from blasphemy Ps 73.12 13.14 Concl. 2. Providence is a bad commentary upon a dark Scripture when the rule is questioned we must not run to Gods works as interpreters of his Word when Scripture is pretended by both parties for their cause we should not make providence the glosse for clearing what difficulty was in the text and give sentence for that cause which is followed with successe and against them who all the day (i) Ps 73.14 long are plagued and chastened every morning Providence may encourage a seeing man to walk forward but (k) Caennot morally though physically it hath dispensations of providence cannot enlighten the eyes of the mind though by a miraculous dispensation the bodily eye hath been restored to the blind cannot either give eyes to the blind or make a dim eye see clearly It may be compared to ciphers which serve to augment the number when a significant note is set before them but otherwise a 1000 ciphers cannot amount to the least of numbers When success followeth a promise made to a commanded duty it s a new bond and encouragement to continue in well-doing but when it goeth alone or before and wouâ—d draw Scripture along with it to give an eccho and report to what providence is thought to say and cry it will prove a poor warrant to him who is unbyassed And as successe will not justifie an action or course otherwise questionable so we can have no (l) Thus the sectaries when they invaded this land an 1650. made an appeal to providence and after the deseat of our aâ—my at Dumbar they insulted that providence had determined the controversie on their side warrant to appeal to providence in our undertakings and make it a judge to determine any contraversie This were to oblige the Lord to give us a new rule and to make his works speak what he never commanded them to say this were to limit the Lord that he might never chasten his people while they had to do with unjust and self-seeking men and when they owned a good cause c. Thus providence must only be esteemed a commentary for amplification of a clear text but not for explication of what is abstruse and difficult Concl. 3 far lesse must providence be acknowledged to be declarative of the approving will of God 1. Without the word when such a way and course can lay no claim to any precept or promise and yet lesse 2. when it is directly contrary to the word and therein condemned And its observable that such as boast of providence are men who albeit if we look to their profession we would judge them to be saints yet make litle conscience of duty and that they run not to Gods works for a testimony till first they have cast his word behind their backs and are at a losse there Such â—s have no other plea for justifying their wayes judge it their wisdom to make use of this rather then of none especially since it is a popular and sensible demonstration which often proveth more concludent with the brutish multitude then the word of God especially if there be a (m) As in the late case while Scotaries did prosper for so long a time continued series and succession of favourable Providences and that notwithstanding of many and great interveening difficulties O! will the multitude then say this is the hand of God we may see the Lord owning and working for such courses and wayes but certainly such as lean to such a rule must either be very blind or wilfully blindfold themselves all ages and interests may furnish many instances for showing the crookednesse and inequality of this pretended rule and who is he whether he be good or bad who hath observed the severall steps of providence towards himself who cannot tell of the many and various vicissituds of providence he hath met with and the Scriptures afford so many examples of crosse-providences towards the Saints while they have been following their duty and maintaining a just cause and of prosperous and successefull dispensations towards the wicked in their oppression injustice and violence against the Saints that it were lost labour to stay upon citations And O! what grosse and abominable absurdities would follow if providence were set up as a (n) Careat successibus opto quisquisab eventu facta notanda putat Ovid. 2 Epist rule Then treason rebellion theft murder oppression c. would loss their name and become good and commendable when they are accompanied with successe and conscience of duty religion loyalty self-defence against usurping and oppressing invaders c. must be accounted sinfull and unlawfull when unsuccessefull And thus if we make providence our Bible and seek our rule from thence we must condemne the generation of the righteous and blesse them whom the Lord abhorreth yea and the Godly must be accounted too rash if they set themselves to do never so necessary and commendable a work unlesse they be assured which without a revelation cannot be that their undertaking shall be accompanied with successe and if the vilest miscreant did design never so wicked an enterprise we might not disswade or rebuke him if he can show us how he shall accomplish it and thus the wild Irish must become excellent
here on earth it shall suffice me to see and enjoy him hereafter in heaven withall addeth this pathetick ejaculation O Lord (g) Sit in aliâ— seculo non in hoe visio tua merces mea let a sight of thee in another world and not in this be my reward Yet 3. if the Lord should appear in any extraordinary work of providence we must not slight or despise such a dispensation It hath a voice and doth cry and we should hearken and observe what it saith I say not we should welcom Anti-christ though he come with signs and lying wonders 2 Thes 2.9 and that we should believe another Gospel though preacht by an Angel from heaven Gal. 1.8 we having a more sure word of prophecy whereunto we must take heed 2 Pet. 1.19 when we have the light of the Word for our direction we must not stay or alter our course for any dispensation of providence although extraordinary and wonderfull yet we should not altogether slight such rare and astonishing works of God they speak to us and we should ponder what they say they are our talents and we should improve them we should re-view our wayes and warrant that if we be following duty we may from such a reflection strengthen our selves and guard our hearts against that temptation which the Lord hath sent as that sign and wonder of the false Prophet Deut 12.1 2 3. to prove us but if upon examination we come to see that our course is wrong and that we have been set a work upon some mistake and that our zeal hath been without knowledge let us then thank God for it and turn at that warning We have a considerable instance hereof in those Jews who at the command of Julian the Apostat did essay to build again the Temple at Jerusalem against whom the Lord appeared by so many (h) Cluver hist epit pag. mihi 365. Pat. Symson hist of the ch â—mp in Juliano signs of his displeasure in these strange dispensations first a great tempest of winde and thunder and terrible earthquakes swallowing up the new-laid foundation of the Temple together with the instruments and materials they had prepared for the work and though thereby they were a little stopt yet they will make a second attempt And then behold 2. a fire rising from the foundation they were laying which continuing for a dayes space did consume the new work the work men and what necessaries they had again provided for the work and while as (i) Vid. Luc. Osiand hist eccl cent 4. lib. 3. cap 34. some report they will not yet desist but will make the third essay behold a crosse appearing in the air and in their garments which all their washing could not wipe away which strange dispensations as they did so far work upon them all as to make them leave off to prosecute that design any further so they did prevail with some to fall upon an impartial examination of their way whereby they were led in to see their error and taking that warning as coming from God did immediately give up their names to Christ The Lord's hand is not now shortned that it cannot work as in the dayes of old when it seemeth good to him he yet worketh wonders in the earth But though now it be more rare to meet with such signs and wonders yet there may be such a series and combination of ordinary dispensations as may deserve our serious consideration and the effect and product may seem strange and astonishing O! but let us take heed lest we be deceived by the working of Sathan that his signs and lying wonders beget not in us strong delusions and turn us not from the way of righteousness 2 Thess 2.9 10 11 12. 4. As for ordinary dispensations we have no warrand from the Scriptures or the practice of the Saints to lay too much weight on them or to expect light and direction from them And as it were a tempting of God to appeal to providence and the event and success of our undertakings for their justifiableness So it were no less rash and unwarrantable foolish and dangerous to be led by invitation from providence and to wait for that before we set forth The Lord might justly make thee meet with disappoint ment in the issue when success and a smiling providence in the beginning was the motive that led thee on If thou wilt not knock till the door be opened thou mayest wait long and ly without while all within was in readiness to have welcomed and kindly entertained thee and if thou be too confident in a promising opportunity he may send some blast in thy teeth to make thee strike sail and cause thy vessel return to the harbour empty Hamans promotion and moyen with the King did prove a step in his way to the gallows his advancement made him proud and became an occasion of his ruine Esth 3.5 and 7.10 and Joseph's fetters and imprisonment did lead to his advancement Joseph must be sold as a slave before he be a Father to Pharaoh and Lord of all his house Gen. 45.7 8. Yet 5. we dare not simply condemn the observation of the ordinary works of providence and generally conclude that no use may be made of these for light and direction in our way But to determine and set bounds here and say thus far may we go and no further and at such a time and occasion and no other is no small difficulty hoc opus hic labor est and knowing none who have gone before us in this enquiry we shall take the more heed to our steps and in modesty and with submission offer some few particulars which may occasion a more full disquisition by others 1. Then although it be certain that we should commend our wayes to God asking light and direction from him in every business we put our hands to that he would hold us as he did that holy man Ps 73.23 24. by the right hand and guid us by his counsell yet we cannot expect an extraordinary revelation or to hear a voice from heaven pointing out our way Neither 2. must we imagine that the Lord will blind-fold our understanding and violently draw us But that 3. he will deal with us in a suteable and convenient way making use of congruous means for perswading and alluring reasonable creatures to follow or to reclaim them from such and such wayes and courses And thus he doth direct us by suggesting to us or bringing to our memories such motives and arguments as will prevail with us and offering to our consideration such dispensations as may have influence upon our judgment and help us to right purposes and resolutions And to say that we should not thus ponder and improve such works of providence is in effect 1. to deny that we should take notice of Gods care and what our kind Father doth for us And 2. to say that we should not make use of our reason nor lay hold
intended to obscure the mistery of incarnation and to foster that hellish blasphemy of the Pharisees that Christ did cast out devils by (h) Mat. 9 34. Mat. 12.24 Beelzebub the prince of devils The enemy of all truth would give testimony to that great and fundamentall truth that Christ was the promised Messiah that thus he might render the testimony of faithfull witnesses and of the Lord from heaven the more suspect and that he might invalidat and obscure that clear and convincing evidence which the astonishing miracles wrought by him did produce and hold forth But the Lord who can (i) Hoc suit ex omnipotente sapienâ—ia Dei ut inimiciveritatis fiantipsi testes veritatis August contra Petil. Donat lib 2 cap 30. over-rule and befool the devil and his instruments did thereby declare Christs power over those his enemies that nill they will they they must give a testimony to him and to his servants and the doctrine of the Gospel the confession of adversaries was alwayes acknowledged to be a most (k) Nullum efficacius argumentum c. efficacious largument for the truth Another instance we have in Peters counsell to Christ to spare himself Mat. 16.22 O! may some think there was much love Zeal and tendernesse in that motion but it being obstructive of the work of redemption it came from hell and because Peter in it did follow Sathans suggestion our blessed Lord calls him Sathan v. 23. Thus also while we should be employed in the publick ordinances and attend unto them Sathan may suggest some pious though impertinent as to the present work meditation or stir us up to pray that thereby he may hinder our edification or conviction by the word preached 2. Sathan may presse us to duty as to prayer reading conference c. that he may make those religious performances a snare to catch our selves and others He hath many a time laid this snare before young converts whom he was not (l) The devil will sail with wind and tyde and improve the present temperature and disposition of spirit for his own end able to divert from the exercise of holiness he would labour to drive forward and to make them over do to the neglect of their bodily health and callings that at length he might weary them and make them faint and give over that he might terrifie others from putting their necks under such an insupportable yoke and that religion might be esteemed to be a tyrant and cruel exactor which can never be satisfied and to be inconsistent with health joy use of the creatures lawfull imployments recreations c. Albeit we cannot love God and hate sin too much yet there may (m) See M. Symonds case and cure chap. 20. be a nimium in the external exercises of religion and there may be some excesse and distemper intermixed with our spiritual affections which Sathan by all means will labour to foster and encrease Thus he improved the zeal of the Church of Corinth against the penitent incestuous man that his sorrow might degenerate into dispair and that he might be swallowed up thereby 2 Cor. 2.7 Sathan can well bear that some few and for a short while be very zealous and active for the Lord and diligent and frequent in duties if thereby he can beget a prejudice in the hearts of men against Gods service and can make them think that Christs burthen were like the (n) Mat. 23.4 Luk. 11.46 Pharisees heavy and grievous to be born contrary to that word of truth Mat. 11.30 1 Joh. 5.3 3. Sathan may move us to be frequent in prayer and to wait upon the publick ordinances most punctually that thereby he may either stop and silence the consciences and that thus we may commit sin with the greater freedom and boldness or else as in gross hypocrits that this may be a cloak and pretence a mask and cover to hide our wicked designs and wayes from the eyes of others that so we may be able to do them the more mischief and to sin with the less suspicion and hazard Thus the hypocritical Pharisees that they might with the more security devours widows houses for a pretence made long prayers Mat. 23.14 And Absolom that he might cover his conspiracy and treason will go and pay his vow in Hebron 2 Sam. 15.7 Sathan could well suggest such a fair pretence to Absolom and bear with pharisaical oppressors in their seeming devotion But especially his hand may appear when sinners become so mad as to think not only to hide cheir wickedness from men by those outward performances but also thereby to purchase a liberty from the Lord and thus as it were to hire and bribe him as they do their own consciences to be silent as that impudent woman Prov. 7.14 15. I have this day saith she to the foolish youth whom she enticed to whordom payed my vows and I have peace-offerings with me therefore came I forth to meet thee As if she had said I have payed old debt and by my sacrifices purchased a liberty for us to do wickedly we need not fear I have moyen for time to come I have provided a ransom and given my bond for what debt we can now contract I have (o) Albeit in peace offerings a portion returned to them that offered wherewith they might make a feast unto which this woman in these words inviteth the young fool yet I conceive that mainly she laboureth to allure him by the religious pretence here mentioned See Annot. on the Bible edit Amsterd in fol. ann 1640. peace-offerings with me which will make amends and satisfie for all the wrong we can now do to God 4. Sathan may come and stir us up to religious exercises that thereby he may add fewel to our pride Thus Pharisees of old and superstitious Papists to this day in their madness and exceeding zeal as Paul speaking of his persecuting the Church of Christ calls it are helped of Sathan they meet with fire from hell to kindle their affections in their unwarrantable performances and though their work upon the matter were good and commendable yet Sathan will not draw back his hand if thereby he can puffe them up and beget in them an opinion of their own worth and that by their good works they are justified and merit heaven This perswasion cometh not of him that calleth you Gal. 5.8 This perswasion that by your works ye are justified v. 4. cometh not from God who calleth you to the kingdom of his dear Son but from him who thereby labours to make Christ of none effect unto you v. 24. and to drive you to hell We need not then ask why many Papists are so eminent for works of Charity and liberality and so frequent in their dead formall and carnall way of worship since Sathan will be ready to fill the sails with wind when the vessel is loaden with provision to feed our ambition and pride but if that current
desirable the worst of men may have much light together with much hatred and enmity at what they know to be good and right and often they could wish that their light were darkness that they might with the greater liberty and freedom follow their course they could (t) Like to the siug gard who lying on his bed said O! si hoc esset laborare wish that sin were duty and evil good and then there should be no better Saints and Perfectionists then they they would become the greatest Puritans in the world But it is far otherwise with the children of God they wait upon the breathings of the Spirit and stir up the seed and habits of grace in the heart they love their duty and delight to do the will of God who hath not given unto them the spirit of fear but of power of love and a sound mind 2 Tim. 1.6 7. Sinners are students in evil and plot how they may do wickedly but good thoughts arise in their mind without study and meditation and therefore as it were casually and by chance as to their labour care and providence But the Saints study how to do that which is commanded and would be well-pleasing and acceptable to God and sinfull motions arise in them without their consent and contrary to the desire of their heart it is with them as it was with the Apostle when they would do good evil is present with them against their will Rom. 7.21 2. As to their welcom and entertainment as good motions do thus come to carnal hearts before they be sent for So they are hardly used when they come they are unwelcom guests and there will be no peace till the house be freed of their trouble and any service and entertainment they meet with for the time is most uncheaâ—full and constrained but if they be civil and modest and call for no more but some external easie and not costly service as to pray hear sermon c. some obedience for the fashion must be yeelded but without love and delight the heart still protesting against the work and while employed therein saying with that people Amos 8.5 When will the Sabbath be gone and the sermon ended c. Thou comest to the work unwillingly and followest it with unchearfulness and weariness and goest away rejoycing that thy task is finished but if some inward work and heart-exercise be required thou cannot away with such task-masters thou must shake off that intolerable yoak and some one way or other ease thy self of that weary some burdon any Physician though never so miserable and accursed must be imployed rather than thou shouldst thus be held on the rack If Cain be pricked in conscience he will go build a City and by business abroad labour to calm the storm within Saul calls for musick Judas runs to the halter and Felix throwes away the nipping plaister c. But it is mater of sad regrate to the Saints when the Lord with-draws the awakning and quickning motions of his Spirit and with what importunity will they pray the wind may blow Ye may hear them with the spouse thus panting after the heavenly breathings Awake O north wind and come thou south blow thou upon my garden that the spices thereof may flow out Cant. 4.16 and when the precious gaile cometh they will sit down under Christs shadow with great delight his fruit will then be sweet to their taste Cant. 2.3 But you will say Obj. may not the unconverted taste the good word of God and the powers of the world to come and not only be enlightned Ans but also taste of the heavenly gifts Ans Yes they may Heb. 6.4 5. But 1. that taste is rare and not usual 2. It is superficial and not satisfying And 3. it is not pure and spiritual (u) A word in the by to that weighty case concerning the difference between a temporary flash and the solid and pure joy of the holy Ghost 1. It is rare and seldom attained by any reprobat and then it is not a work of meer morality and nature but must proceed from some though not proper and peculiar to the Saints nor sanctifying and converting operation of the Spirit Hence they are said to be made partakers of the holy Ghost v. 4. And because it is thus singular and extraordinary therefore a most terrible and extraordinary judgment is denounced against such as have thus been brought so near the harbour and yet turn sail that they shall never taste of the pardoning mercy of God nor get grace to repent v. 4.6 But 2. their taste is superficial and slight in comparison of that which the converted find it is not meat to them it maketh them not grow they taste spiritual things as cooks do the meat which they dress for others they could not live upon what they thus eat but must have their meals beside or rather as they who serve at the table they find the smell of the meat but eat none of it though some ordinary dish may be left for them yet they must have nothing of the more delicat portion So the unconverted may get something of the portion that is set on the childrens table and find as it were a smell of the heavenly and spiritual gifts which may so affect them as if they did eat and is therefore called a taste but yet nothing of that is let fall to them Albeit some of the Israelites might taste of the pomegranates of the land of Canaan brought (x) Numb 13.23 from thence by the spies who never entred the promised land yet none I think ever tasted of the fruit of the heavenly Canaan but must come thither and enjoy the fruit of that place to the full a stranger doth not intermeddle with their joy But then whether that taste was real or only called so because it was much like and did did resemble a true taste yet certainly 1. it was but an evanishing flash it was but a lightning and no continuing heat flowing from a principle within to feed and give life unto it And thus 2. it was empty and weak fleeting in the affections and not reaching the heart to make an impression upon it by it the streams the actings of the heart were somewhat enlightned and sweetned but the fountain and heart it self was not bettered or altered thereby and nothing of its poison and bitterness removed though the word was received with joy in the stony heart yet that joy was rootless and soon withered it did not pierce the ground only some moisture from thence was conveyed to it which the heat of the day did quickly did eat out and it decayed Mat. 13.20 21. 3. It is not pure and spiritual there is much of self and of a sensual interest mixed with and prevailing in it and albeit it often surprizeth the man without any previous deliberation or endeavour who for the time useth not to reflect upon the motives and
many pray as if they prayed not they do not with g Eliah pray in prayer they forget and slight their work even then when they are employed in it they have not a (i) See Part. 1. Chap 4. without the heart there is not a tongue that can speak to God Ibid. pag. 28. tongue to speak they are strucken dumb and speechless (h) Jam. 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while they are before the King or rather they cut out their own tongue and thus bring along with themselves that sad doom and judgment that was inflicted on the unprepared guest Mat. 22.12 after which followed binding hand and foot and casting into outer darkness ver 13. the shadow and first fruits whereof perhaps have already seized also upon thee dumb supplicants usually are deaf blind and lame they have not ears to hear the Word feelingly nor eyes to see Gods face and the light of his countenance nor feet to walk streightly in the wayes of God O! who knoweth how great his misery is But sleeping Jonah feareth no storm Ah! is there such a master as our God is there such a work as his service and is there any reward which may once be laid in the ballance with the immortal crown and is there any danger and loss comparable with the loss of the soul and yet is there any master so served any work so much slighted and any danger so little minded and laid to heart we serve Sathan and our lusts with all our soul and heart and pursue the world with all our might and strength no time too long nor pains too great if thus employed and yet a moment of time and any work or shadow of a duty is too much and too good for God Ah! though we had no religion nor conscience yet if there were but reliques of reason remaining how easily might we be convinced of this desperat folly and madness But alas secure sinners are (k) Thes 3.2 unreasonable and will not hearken to any monitor but whether such hear or not yet not a day nor hour passeth without a warning so often as we see the men of the world busie in their several trades and callings rising up early and travelling all the day with unwearied diligence So oft are we put in mind of our duty and warned to take pains for the one thing necessary if many to day in torment had spent but a little of that time and pains in Gods work and for their souls which they employed in seeking after some perishing trifles they might instead of their prison and chains to day have been in their heavenly mansions enjoying the crown of righteousness Perhaps you will be ready to ask what pains should I take for eternity There is a copy sent from heaven â—ond recorded in the Scriptures but you will say we cannot come that length but shall I then bring you a copy from hell how think you would these misers spend their time if they might enjoy again this day of the Gospel which we undervalue But 3. shall I yet come nearer How do the men of the world labour with what industry activity fervency and seriousness do they seek after the world and didst thou yet thus seek the kingdom of God But shall I yet 4. come nearer to you and entreat that you would make your self your own copy and that ye would now so serve God as formerly ye have served sin and Sathan that I may not add the world nor your lawfull callings in which and for which ye are allowed to employ a considerable part of time diligence and pains but even as ye have served hell and have been labouring to destroy your souls will ye but (l) Admonor fideles nihil magis absurdum esse vel etiam â—urpe ac pudendum quam spiritualem Christi gratiam terrena mauumissione apud ipsos minus valere ut tamen agam vobiscum summa indulgeutia hoc certe possum merito postulare ne frigidius vel negligentius saltem colatis justitiam quam peccata paruistis Calv in Rom. 6.19 thus serve the living Lord and work out your salvation And this is that copy which the Apostle sets before the Romans Rom. 6.19 But alas we are active and wise to what is evil but slow and foolish to what is good we have been swift eagles in the way of sin but creeping worms in the way of God But least weak Saints should be too much discouraged with the imperfections of their prayers and performances as if all their labour were lost and the Lord rather provoked then honoured by their vain oblations it may here be ask't what measure of deadness and when wandring thoughts do nullifie and frustrate our prayers And having spoken a little to that question so far as it concerneth our deadness and want of fervency Part. 2. Chap. 3. Let us now mainly consider it as relating to wandring thoughts For answer then let us 1. remember the distinction of formal or actual and virtual or interpretative attention from Part 2. Pag. 428. Hence 2. there is a twofold distraction in duty one voluntary not resisted regarded nor bewailed another involuntary which notwithstanding our purpose and resolution to guard against it and notwithstanding all our care and endeavours to prevent it yet creepeth on and interrupteth the duty I grant that none but Atheists and gross hypocrits will resolve to give way to wandring thoughts or desire to parly with and entertain these guests while they are speaking to God yet there be too many who (m) Haee similes quaestiones spectant ad doctrinam de voluntario involuntario quam si Dominus voluerit a scholasticorum fecibus purgatam brevi praelo subjiciam interim vid. schol ad 1 2. virtually and by just interpretation may be said to will and desire wandring thoughts should break in while they are speaking to God for according to the principles of moral Philosophy that evil may justly be imputed to us against which we are obliged to watch and strive and yet do not but are careless and negligent Hence We Ans If 1. we resolve against and 2. resist wandring thoughts so soon as we espie them to break in and 3. lament and mourn over our duty when pestred therewith then there is this virtual attention and the distraction is involuntary and therefore albeit so much of the duty must be lost as was spent or rather interrupted by such obtruders yet these shall not be able altogether to frustrate our prayers nor hinder their success what the fowls did devour of Abrahams sacrifice was lost but that loss did not nullifie his sacrifice nor hinder his acceptance after he drove them away Gen. 16.11 But if thou wilt be at no pains to guard thy heart if thou drive not away these fowls when thou seest them fall upon thy sacrifice and dost not lay to heart nor mourn for the loss thou hast sustained thy loss is greater then can
that desire to God But 6. that opinion I find to be most common among popish (e) Beda in Luc. 18.1 Alf. a Castro loc cit Salmeron loc cit gloss ord Lyra and the Remists on Luk. 18.1 Rainerius in voc oratio cap. 7. Lessius de justitia jure lib. 2. cap. 37. sect 43. ali◠passim writers is that he may be said to pray alwaies who prayeth in the canonical hours appointed by the Doctors of the Roman Church we will not now digress to speak of their divine office as they call it and canonical hours in which the (f) Viz. tom 2. de virt stat rel lib. 1. great Suarez hath employed almost a whole book and though Bellarmine speak to that head in some few Chapters yet he sends (g) Bell. de bonis ope◠in partic lib. 1. cap. 11. his reader to one Marcellus Francolinus who as he reporteth hath written a large volume upon that subject but I would ask where Christ or his Apostles did prescribe these canonical hours or whether these were known when Christians at first were commanded to pray alwaies yet if that interpretation were purged of the popish leaven and superstition applying the general particle alwaies to all fit seasons and occasions or as their (h) Cajet in Luk. 18.1 in 1 Thess 5.17 Cajetan speaketh horis congruis it may help to clear the meaning of the exhortation and may be acknowledged to be one branch or part thereof as shall appear Thus we have seen what others have said to little purpose we now come to give the true and full sense of the exhortation to pray alwaies and to answer the propounded question in the following particulars Concl. 1. Albeit we do not joyn with those Divines who think the full importance of that exhortation to be that we should constantly maintain a praying disposition and alwaies be in a readiness and fitness to be employed in that necessary exercise yet we grant that this habitual frame of heart and spiritual disposition is supposed by that exhortation so that 1. we cannot alwaies obey it unless we alwaies be thus in readiness For if at any time the heart be out of tune the occasion and season of prayer may offer and then we are unfit to seek Gods face what this disposition doth import how necessary it is and how it may be maintained see Part 2. Chap. 1. But you will say may we not pray though we be unfit and indisposed Ans It is notwithstanding our unfitness yet our duty and we must be doing though then we cannot pray that is we cannot pray to purpose and successefully unless the Lord pity us and in mercy remove those fetters we have wreathed about our neck though then we deny not the necessity of such a praying disposition yet the words do clearly point out the act ond exercise of this duty and the following words ver 19. quench not the Spirit do rather hold out that point for there as Diodati observeth there is a similitude taken from the fire of the altar which was to be kept continually alive and burning and thus we should not suffer through our rebellion impurity ingratitude negligence or contempt the gift of the Spirit of grace to depart or be abolished in us but should preserve it nourish it and make use of it Concl. 2. This exhortation doth clearly answer the question when we may pray assuring us that there is no time in which we are not allowed and when we may not acceptably call upon God and thus Exod. 20.9 the Lord saith six daies shalt thou labour and that ruler Luk. 13.14 faithfully repeateth though he mis-applieth these words while he saith there be six daies in which men (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to work You see here the word of a (k) Yet Cajetan thinketh that these words belong not to the command for saith he non praecipitur u◠sex diebus homo operetur sed quod septimo quiescat Cajet in Exod. 20.9 Non omnia inquit Aquinas quaecontinentur in lege tinduntur per modum praecepti Thom. 2.2 quaest 186. art 9. command and a necessity mentioned and yet they import no more but an allowance and liberty as if it had been said you are permitted and allowed to work and labour in any part of the six daies but there is no obligation laid upon you to imploy all that time in the works of your calling for you must eat drink sleep and may also spend some time in lawfull recreations and ye must serve God and set some of that time apart to seek his face though as to the hour or particular circumstance ye be not determined but may use your liberty So while we are commanded to pray alwaies thereby is clearly implied that there is no time in which we are not permitted and allowed to pray and draw nigh the King his door stands alwaies open and we may enter in and present our supplications to him and this as I conceive is a part of what these words hold forth though not all nor the main Concl. 3. To pray alwaies importeth assiduity and frequency in prayer we cannot be said to do alwaies what we do not often but there is nothing more ordinary with all sorts of people and in all languagues then to express frequency by such a note of universality so we use to say that a child who often eateth is alwaies eating that a diligent student is alwaies at his book and a laborious trades-man is alwaies busie at his work c. And the places of Scripture in which the particle alwaies doth import frequency are so many and obvious that it were to no purpose to stay on citations only let us offer some few instances in the subject-matter and where the Saints are said to pray alwaies and to ask such and such a particular without ceasing whereas it is evident from the very context that they did not could not without intermission continue in that exercise though ordinarily and frequently they did so thus Act. 10.2 it s said that Cornelius prayed (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alway and yet he was a centurion and must needs have been much employed in military affairs thus also Paul professeth that he prayed for the Corinthians (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies or without ceasing 1 Cor. 1.4 and alwaies (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Colossians Col. 1.3 and (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies for the Thessalonians 1 Thes 1.2 and 2 Thes 1.11 and p alwaies for the Romans Rom. 1.9 thus also the Apostle Peter protesteth that he will put those Christians to whom he wrote q alwaies in remembrance of those things which he had then mentioned 2 Pet. 1.12 And will any be so absurd as to imagine that the Apostle did nothing else but continually inculcat and repeat those things to them but he tells them that he would often and frequently thus
to do (b) As in the preceding conclusion hath been shown Quest Ans alwaies what we do not often and frequently and can he be said to pray often or frequently who doth not at least keep a constant course of praying twice a day But if it be askt what time of the day is fittest Ans Though we will not be peremptory in fixing upon any part of time yet it would appear that evening and morning were the fittest seasons is it not equal that we begin and end the day in Gods worship and service and how dare we sleep untill we commend our selves and all that is ours to the care and custody of our Father and how dare we put our hands to any work in the morning till we praise him for our preservation in the night past and beg his blessing on the works of that day and thus both our need and the honour of our Master call for this for what we highly prize and love dearly will get the first and last of our thoughts it will as it were sleep and awake with us and shall not the Lord have that room in our heart is there any better object to fill it and can the first and last of our time be better employed The Jewish daily sacrifice was appointed to be offered in the morning and evening Exod. 29.39 and these are fit seasons for the Christian sacrifice and accordingly the Saints from time to time have observed those seasons though with some variety But I should think that as the morning and evening So the first of the morning and the last at night were due to the Lord and if our calling or some occasional diversion do hinder the family from meeting together every one should then go to their closet and pour out their soul before the Lord till the family may most conveniently meet together to joyn in that exercise But ye may yet ask what warrant we have from the Scriptures to press this Ans We did not say Quest Ans that this was all which the Scripture doth require but that this was The least which from thence could be allowed and established The Lord in his Word requireth that we should pray alway and without ceasing but doth not determine how oft that albeit we should set some bounds and limits to our losse vain idle hearts which otherwise would be ready upon any trifling occasion to slight and omit that duty yet that we should not rest as to private converse with God upon any number nor thus stint and limite our selves though we should have our constant course of prayer morning and evening at least yet as to the occasional seasons of prayer we should be liberal and free still labouring to enlarge our selves more and more in this sweet and heavenly exercise resolving with the Psalmist in the point of praising God Psa 71.14 still to pray more and more and here the Lord would leave some liberty and latitude according to the variety of our callings and employments in the world and according to the occasions and opportunities which in his providence he would offer for as some in respect of their calling and condition have more some less time to spare So one and the same Saint may now meet with moe occasions and motives then at another time and as thus there is a great variety as to the nature of the thing and occurring circumstances and no rule in the Word that doth precisely limit and determine how oft So neither is there any equality as to this among the examples recorded in the Word neither is it usual there to condescend upon any number for as occasions are thus so variable So accordingly hath the carriage and practice of the Saints been but as to their set and constant course we will find some few instances and yet with some variety Thus the servant of God David though a King upon whom so much care and business did lye yet professeth that (c) Septies i. e. pluries Musc in loc See also Diod. and others but though we did grant that here there is a definite number put for an indefinite yet it will not follow that the greater is put for the less but rather on the contrary that the less is put for the greater seven times a day he praised and who will doubt whether then also he prayed to God Psa 119.164 And Daniel though a Ruler and much employed at Court yet would not neglect to pray three times a day Dan. 6.10 and the Psalmist I think determines what these times were while he promiseth to call upon God evening and morning and at noon Psa 55.17 And of the Elect it is indefinitely said that they cry to God day and night Luk. 18.7 c And so much of a constant course of prayer to be performed at set fixed and appointed times Now come we 2. to speak of occasional seasons of prayer it is not (d) Nec tantum statutis horis praefinitis sed quovis tempore c. Theophil in Eph. 6.18 enough to fix and observe set times for prayer but we must be alwaies ready and from time to time watch and discern such opportunities as the Lord occasionally in his wise providence offereth that we may improve them we must not only publikly with the family and privately in our closet keep a constant course of prayer but we must also lay hold on every occasion invitation and message from heaven and it must be a grievous provocation to slight such an opportunity when the King is upon the throne and sends a messenger to invite thee to come when he openeth the door and holds forth the golden scepter to thee assuring thee of acceptation and audidence if thou do not answer when he thus calleth to thee may he not justly suffer thee to knock and cry and not hear nor answer according to the threatning Prov. 1.28 and therefore if the Lord put such a (e) Prov. 17.16 prince in thy hand and thou wilt not improve it that is an evidence of thy folly for what knoweth thou O man but this may be the acceptable time in which the Lord may be found and if thou let it pass what knowest thou if ever thou meet with such a season Now there be several times and seasons in which the Lord useth to visit and draw near to his people and it were our wisdom as it is our duty to call upon him while he is so near Isa 55.6 it s a fit time to offer our supplication to the King when he comes and makes a visit to us You will say but how shall we know when the Lord draweth nigh to us and whereby shall we discern his approach Ans The Lord in the Scriptures is said to visit his children several waies which as to our purpose may be referred to these three general heads he visits us 1. by his mercies and benefits 2. by his rods and judgments and 3. by the inward
fore-fathers and in which they themselves were born and brought up and thus if such had been born under popery or Mahumetisme they would have been as zealous for either of these as now they are for the truth And may it not seem strange that neutrality should make a man a zealot if he deserve that name who hath no love care nor diligence and is it not as strange that negligence should prove an occasion of stedfastness But yet since such Gallio's have no love to matters of soul-concernment and no desire to be troubled in hearing or learning any thing of that nature from whatsoever hand therefore as they do not much regard the preachers of righteousness So neither will they readily hearken to false teachers and thus are not in great hazard to be seduced What then though thou be not an herotick yet thou mayst be an atheist and which of the twain is worst though thou art not a speculative yet thou mayst be a practical heretick though thou never wast tainted with any speculative errour in the fundamentals of our Christian faith yet thou mayst be poysoned with practical errours in the vitals of our Christian life albeit thou be sound and orthodox in points that are to be believed yet thou mayst be a gross heretick as to the rule of our practice and the right way to happiness And thus we come to the second branch of this character 1. Practical heresie in which too many among us are concerned and among many practical heresies which might be named we shall only mention two or three which as they are near in kin and seldom separated So are most dangerous and pernicious having from time to time sent so many souls to hell where the Gospel is purely preach'd and the first of those heresies doth set up a new and anti-scriptural way to heaven a broad and easie way in which men may walk and take along their lovers and idols with them there is room enough in that way they may joyn hands and walk in it together And such as are tainted with this heresie and ah who are they who do not embrace it do esteem the narrow way a mystery and paradox which precise and conceity people do cry up because it is singular and would make others believe that they walk in it that they might be admired but as for themselves they will not be so rigid and unreasonable they know that godliness imports a change and that they must be new creatures and do something that they may come to heaven and the greatest length that the most will go is to abstain from some scandalous gross pollutions and be ready to cry out against such sins with the best and they will go to the Church and countenance publick ordinances and perhaps they will follow some form of family-worship yea and of private devotion they will say and yet their heart be silent their prayers every day and who can espie any fault in them and what needs more they will not be righteous over much for why should they destroy themselves Eccles 7.16 and thus they stint themselves and such a length they will come but not one step further though the Lord by his word and works and by his messengers who come to them in his name warn them of their danger and desperat folly they will not be so cruel as to wrestle and fight with their bosom friends nor so violent as to take the kingdom of heaven by force nor will they be at the pains to work out their salvation with fear and trembling to run as in a race for the prize that is set before them and to sweat at their duty and they know not what use the affections have in Gods service they have heard of such a thing as mortification self-denial zeal tenderness c. but they look upon these as empty notions and which do rather hurt then profit those who exercise themselves in them And thus those men become secure and think it needless to be at any more pains to make sure their calling and election what needs more they have peace but can it be otherwise since the strong man is kept within and therefore he will not assault it Sathan is not so foolish as to awaken those who are securely sleeping in his bosom and they will not be so cruel as to rouse themselves out of that sweet dream and cast themselves upon the rack nay they have closed the doors and windows that no warning or threatning counsell or invitation may enter in and have stopt their ears that they may not be molested with the cryes of Gods faithfull messengers who must say they have liberty to speak what they will but we know what we should do and therefore let them speak on so that unless the omnipotent arm of the Almighty by a sort of miracle pull them out of that snare into which they are so far plunged they must perish without remedy If Ministers could preach down this damnable error and once convince people of this strong delusion what a change and reformation in all ranks of people might be seen lawyers would not have so many clients nor Physitians so many Patients coming to their doors to ask their advice counsell as ministers would have mourners coming with tears in their eyes confessing their folly and enquiring after the good old way the narrow and safe way in which they must walk to Zion and saying with the trembling Jaylor Act. 16.30 Sirs what must we do to be saved We may not stay to confute this desperat and soul-destroying delusion but as to that place Ecel 7. we grant that there may be a nimium and too much in externals and that Papists Pharisees and Formalists of whatsoever stamp or profession may add unto the rule and when they have supererogated and vexed themselves in their voluntary acts of worship and devotion have this question put to them but who required these things at your hand yea and 2. there may be an indiscreet and unwarrantable rigidity and severity as to things lawfull and commanded which may be very grievous to our selves and troublesom to others but while we walk by the rule both as to the mater and maner of performance there is noâ— hazard of excess especially as to the inward acts of love knowledge estimation desire hope dependence and delight in God to which these secure fomalists are so great strangers who x having a form of godliness deny the power thereof resting upon some few outward and liveless performances to whom we will now say no more but in the general warn them that he who thinks himself holy enough is yet a stranger to true holiness Phil. 3.12 2 Pet. 3.18 c. 2 Practical heresie The second practical heresie is the ground and foundation of the former and it is a fond opinion and conceit that the grace mercy and goodness of God discovered in the Gospel doth grant a toleration to sin
called Alcibiades 2. or of a vow were translated in ou and other languages to the shame of many dead and formal Christians that they might go to school and learn from a Pagan much sincerity zeal and devotion But thus we see that both Scripture and natural reason teach us that heart-devotion is the best and the pouring out of the soul to God in prayer is more acceptable than any outward oblation why then shouldst thou say (a) Micah 6.6.8 wherewith shall I come before the Lord hath he not shewed thee O man what is good and what doth the Lord require of thee but to walk humbly with thy God (b) Phil. 4.6 and in every thing by prayer and supplication with thanksgiving to make your requests known unto him 2. All the persons of the blessed Trinity do call and invite us 1. the Father openeth his bowels to receive and imbrace us he holdeth forth the golden Scepter and saith come and fear not ye may have access and acceptance look not upon me as a sin-revenging God and as a consuming fire unless ye stand at a distance and will keep up the old controversie and enmity As I live saith the (c) Ezek. 33.11 Lord I delight not in your death but rather that ye turn and live that ye would lay down your weapons and submit that ye would accept the Kings pardon freely offered to you that in stead of fighting against me ye would (d) Hos 12.4 Jacob-like with tears and supplications wrestle with me till ye prevailed and got the blessing (e) Ezek. 33.11 turn ye turn ye from your evil wayes for why will ye die O self-destroying sinners And as for all true Israelites who have made their peace with God what should discourage them know ye not that the Father himself loveth you and will refuse you nothing Joh. 16.27.23 3. The Son by his blood hath purchased to us this liberty and priviledge he laid down his life that we who by nature were as far off as devils might be brought near and that our prayers and persons should be accepted Eph. 2.13.18 Eph. 3.12 Rom. 5.2 Joh. 14.6 c. We may then hearken to his voice crying and expostulating with us Ah! will ye so far undervalue my love will ye suffer my blood to be shed in vain shall I purchase such a priviledge for you at so dear a rate and will ye not improve it O come to the Father come I am the (f) Joh. 14 6. way and shall be your guide ye shall not mistake I am the (g) Joh. 10.7.9 door ye shall not need to wait and knock long ye shall get entrance access and acceptance 4. The holy Ghost offereth his help he stretcheth forth his hand to draw us and saith let nothing fear or discourage you Ah! but saith the trembling sinner I am foolish and ignorant I am not for the Court I know not what to say to the King he would but mock me nay but saith the Spirit come and I will be your mouth I will teach you what to say and make you ask according to his will Rom. 8.27 O! but will the sinner yet say I am weak and cannot ascend so high I am lazy and am not for so high an imployment I am drowsie and when at work in the Kings presence am ready to fall asleep Yet saith the Spirit fear not only be willing and obedient and I will help all thine infirmities let all thy weakness and wants be upon me I will quicken and strengthen thee thou shalt not want tears and groanings which cannot be uttered and that is the eloquence which the Lord requires and which alwayes prevaileth with him Rom. 8.26 Ps 51.12 Nay how often hath the holy Spirit knock'd and called while we were fast asleep and took litle notice of his motions Ah! how often have we thus resisted him and when we run he must prevent us and set us a work he must draw on the conference and say though we discern not his voice seek ye my face before we say thy face Lord we will seek Ps 27.8 Lastly the Lords attributes do call and invite thee to draw nigh to him 1. his justice and terrors his anger and displeasurre cry unto thee O secure sinner what dost thou mean art thou stronger then the Almighty wilt thou be able to bear his wrath why dost thou not then come in and humble thy self before him why dost thou not present thy supplications unto him least I tear you in pieces and there be none to deliver Ps 50.22 23. Ps 2.12 2. His mercy and tender bowels cry Behold me behold me I am ready to embrace thee the fountain stands open and thou may'st draw water it will cost thee but a word oh call and cry mightily and thou shalt tast its sweetness O lay hold on me and make peace and thou shalt make peace Isa 27.5 3. His patience and forbearance do call to thee Oh! despise not thine own mercies any longer dost thou not know that thy day is drawing to a close that night is coming on when thou wilt not be able to work knowest thou not that the riches of Gods goodness and long-suffering should lead thee to repentance Rom. 2.4 O remember that abused patience will ere long give place to sin-revenging justice and thou canst not promise to thy self one dayes respite this night O fool thy soul may be required of thee Luk. 12.20 4. His omniscience and omni-presence may be motive enough to set thee a work now thy scruples and doubts are removed thou needst not say where shall I find the Lord and will he hear when I call for he filleth heaven and earth he is every where and from his presence thou canst not flye Jer. 23.24 Ps 139.7 8. c. and all things are naked before him he knows our very thoughts a far off before they arise in the heart and are known to our selves Heb. 4.13 Ps 139.2 c. 5. His eternity should make thee as it did many Pagans who had not the light of the Scriptures which thou mayst daily read mind another life ah dost thou not know that as the Lord liveth for ever So he hath prepared for his honest supplicants (h) 1 Pet. 1.4 an undefiled and incorruptible inheritance that fadeth not away if it be not worth the asking its worth nothing Ah! what (i) Repetebat Plato scil quotidie sola aeterna esse vera temperalia vero verisimlia quae sensus appetit aut times nihil aliud esse quam somnia itaque haec omnia penitus esse contemnenda ut mala vitentur quibus iplenus est mundus ad aeterâ—a confugiendum Marsil Fiâ— in vita Platonis 33. fools are we who labour and toil and spend our time and strength for perishing trifles or as Plato called them dreams and will not so much as once seriously and diligently seek the kingdom of God and the eternal crown of