would shadow and hold forth to us his tender bowels to all those who fled for refuge to his Son Jesus Christ and flying for refuge to Admetus King of the Molossians whom he had mocked and exceedingly irritated while he had power in the Athenian commonwealth and therefore fearing least Admetus should revenge that old quarrel he ran to the sanctuary with the Kings Son in his armes and thus supplicated the provoked King which kind of entreaty did alwayes saith Plutarch prevail with the Molossians yea then when all other means did prove ineffectual Ah! could the Pagan King refuse them nothing who came with his Son in their armes and shall the King of the Saints reject such as come to him with his Son in their heart Oh! what needs then discourage thee O disconsolat Saint Ask whatsoever thou wilt the King can refuse thee nothing thou who hast fled in to his Son and askest in his name what can thou ask if good that will be withheld Joh. 14.13 14. what hast thou many infirmities he is touched and affected therewith he sympathizeth with thee Heb. 4.15 what is thy condition hopeless and desperate it is thy unbelief that makes thee think so for he is able to save to the utmost all that come to God by him Heb. 7.25 what art thou poor blind naked what is thy malady canst thou tell what aileth thee Hearken to glad-tidings and (y) Though they be of an old date for the Gospel was preacht in Paradice Gen. 3.5 yet they are to this day as sweet ravishing and refreshing as at the first they alwayes make anew impression upon the heart and affections and so are still news to the longing soul news that may revive thy fainting soul thy Redeemer liveth for ever he is able and willing to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will heal all thy diseases Ah! will the poor sinner say but my desires are faint and remiss my prayers cold and formall and my adresses few and rare and while I am at work I make litle progresse I meet with many sad interruptions many wandring thoughts and diversions and thus my hopes are cut off for what good can be expected by the hands of such a lazy and unfaithfull messenger Ans But though it be thus with thee though there be much drosse mixed with thy gold and much inequality in thy work yet Christs gold is pure and without mixture and thou must trade with his money thou hast neither price nor money peny nor peny-worth of thine own though thou must buy thou hast nothing of thine own to give the christian merchandize is a paradox to the world there was never such a market proclaimed by men as that Isa 55.1 Rev. 22.17 c. where money-lesse men are invited to come and buy freely and the indigent may have a supply of all his wants though he hath no money to give yet he may get what he will yea the poor may there buy gold that he may be enriched Rev. 3.18 What though thou faint by the way and when thou comest to the well thou hast nothing as thou thinkest to draw with yet if thy thirst continue thou wilt not be sent away empty though thou hast not a hand to bring in yet thou hast a mouth ready to receive What though thy walk and work be unequall yet Christs work for thee is constant and equall without change and interruption and he makes continuall intercession for thee Heb. 7.25 what should then discourage thee if he interceed must he not prevaile hath he not moyen and money enough to lay out for all thy wants shall thy weaknesse and infirmities but take heed lest rebellions and reigning sins be accounted such marre his work and out-cry his blood he prayeth and interceedeth as effectually for thee when thou art weak and sick as when thou art stronger and then lendeth as it were a better lift and will not suffer the work to miscarry for want of thy help but thou must not mak this a plea for thee to lye by thou must joyn and concur his incense must not be offred up alone but with the prayers of the Saints Rev. 8.3 CHAP. IX Of the help and assistance of the holy Spirit of its necessity and how it may be known and differenced from Satanicall suggestions and from that activity and fervency which may flow from the light and conviction of a naturall conscience sense of wants c. Jud. v. 20. praying in the holy Ghost Rom. 8. v. 26. Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self (a) Viz. efficien ter causaliter by enabling us to interceed and pray with such fervency as useth to be accompanied with sighs and groanings as hath been shown Ch 5. sect 1 maketh intercession for us c. IT 's a strange word which we read Phil. 3.20 carnall hearts will not beleeve it they do not know how those who constantly abide on earth can be said to have their conversation in heaven and O! may the trembling sinner say would to God I might (b) The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. â— 20 may well he renared city-converse or commerce we behave our selves as free denizens of the city of heaven having free commerce and trading with the place see Leigh Critie Sac. trade with that place but Ah! the distance is great and the way unpassable where shall I find a ladder that will reach the heavens I cannot move one foot nor ascend one step towards the Jerusalem that is above and who will take me by the hand who can help what can the weak creature though willing and ready do for my assistance what though I stood upon its shoulders and though all the power in nature were combined and united together it could not elevat a sinner above the earth Nay but though thou be weak and infirm and very unfit for such a journey yet thou hast help at hand the Spirit is ready to help thy infirmities and to inable thee to pray and thus to keep correspondence with and have thy conversation in heaven unto thee O Lord do I lift up my soul You will say O noble designe and resolution but where shall David find a chariot to carry his half dead and heavy heart so far and by what wingâ— shall he ascend and mount so high Nay but hearken and he will teach thee the way he takes the right course he doth not debate nor dispute the question but by prayer approacheth the Throne and quickly as with wings ascends to heaven and gets accesse and presents his supplication to the King Psal 25.1 2. c. Psal 86.1 2 3 4 5 6. But yet if David had been left alone he would have found the distance too great and his legs too weak for such a â—â—r voyage after his fall he missed his guid and with what importunity did he pray the Lord to uphold
be so careless in the worship of our God while poor Pagans were so zealous and serious in their devotion to Idols Ah! shall Baals priests (k) 1 Kings 18.28 tear and cut themselves with knives and lancets till the blood gush out and all as is thought to stir up their affection and to make them call on him more zealously and fervently however they lookt upon that as acceptable service to their idol and shall we think it enough if we but put (l) Proverb molli brachio sou extremis digitis attingere summis naribus olfacere to our fingers to the work and perform it never so negligently and will not be at the expences of some few tears or affectionat desires we will not be at so much pains as to (m) Isa 64.7 stir up our selves to call upon and to take hold of the Lord how then shall we suffer any thing for him or in his service While Alexander was offering incense to his God a coal fell on the young mans hand who held the golden censer but he considering the sacred action in which he was employed would rather suffer the burning and extremity of pain till the service was ended then in the least once stir or move his arm and thus interrupt that holy as he imagined performance and yet the least of Sathans fiery darts the least worldly trifle and sensual thought will quickly and easily divert us and turn away the heart while it is sacrificing to him who only should be served and worshiped The Pagan (n) Reusuer symb imper clas 1. ad sym L. Veri pag. 65. Emperour L. Aurelius Verus his motto was nil obiter Nothing must be done remisly negligently and as it were in the by Far rather should this be the motto of every true Israelite in the matters of God other things to him ought to be in a comparative sense handled in the (o) In transcursu Proverb Plutar de lib. educandis passing using the world as if he used it not for here is not our home and rest but our trade and great business is with God and for a kingdom rhat is worthy of our chief care and diligence If (p) Mat. 6.33 we seek it obiter and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we undervalue it and lose our labour but alas as that Emperour did not answer his symbol being wholly (q) Cluver hist epit pag. 302. addicted to effeminatness luxury and pleasure so neither do many Christians their engagements and profession and titular Saints who have no more but the outward badge and the meer name of Christianity employ all their strength diligence and seriousness about the perishing trifles in the world and seek after heaven only in the by using the ordinances of life as if they used them not their hearts not being towards them they go about them in a dead lazy way without activity and life they see not their danger and misery and hence not being affected with it they act not as if they were in any strait and extremity they pray not against sin as knowing that either they must mortifie it here or else it will kill and destroy them for ever they pray not for pardon as knowing they must have it or else go to hell and there be tormented with the devils for ever and ever There is no remedy till once we be brought to this extremity and accordingly act as becometh those who are in such danger and hazard We will not now stay to press this necessary point but remitting you to those practical (r) M. Love zea l. Christ on Luk. 11.8 M. Cobbet on prayer part 2. ch 1. M. Gurnal spir arm part 3. pag. 553. c. Divines who have at length insisted on it only let me add a word by way of caution mistake not and beware least thou call thy lust zeal and thy impatience this holy fervency and importunity If we spend our affections upon earthly things they are mispent and misplaced Col. 3.2 Ah! shall our love our zeal and strength be laid out upon such trash shall the marrow and activity of our most precious things be thus debased Corruptio optimi pessima We have many experiences in nature (ſ) Who can endure the smell of a dead carrion especially of the body of man 〈◊〉 which is the most excellent of all living creatures c. shewing the corruption of the best things to be accompanied with loathsom and noxious consequents and shall not the abuse which is the corruption of spiritual things have very sad and dolefull consequents to the soul It is (t) Thom. Fullers good thoughts in worse times pag. 90. reported of witches that they say the Lords prayer backwards this is one of the ordinances of hell whereby Sathan doth engage these wretches to him and shall this course be followed by any who hath not renounced his part in Christ now as for order of words and place that is not material the Lord hath not bound and stinted us that way yea even their daily bread is put before remission of sins but he hath fixed an order as to our estimation affection and diligence and thus Gods kingdom must be sought before our daily bread nay comparatively and in respect of that this must not be sought our labour must be no labour and our love hatred Mat. 6.33 Joh 6.27 Luk. 14.26 And thus too many pray backwards they prefer earth to heaven the creature to God the body to the soul and their daily bread to Gods kingdom Ah! that so many should walk after Sathans rule and thus carry his mark on their forehead O! but honest supplicants though they will be very zealous for the Lord and impatient when he is dishonoured yet with what moderation and submission will they ask these outward things and how patiently will they bear the loss of such trifles and they will be more anxious and solicitous concerning their duty to ask and in every thing to make their requests known to God then concerning the success as to the having and receiving these things Phil. 4.6 You will say should we not then pray importunatly for temporal mercies Ans 1. Importunity and fervency is required in every prayer thou offerest up to God thou must alwayes offer up the best of the flock to the great King cold luke-warm affections in the worship of God is loathsome and unacceptable we must seek the Lord with the whole heart else we will not find if prayer be not fervent it availeth nothing Jam. 5.16 But take heed where thou placest thy zeal and fervency when ye seek the world let heaven be your mark and when ye desire the creature let the glory of the giver be your end Though thou must not spend thy zeal upon perishing things yet thou mayest earnestly seek the sanctified use of them and the blessing either with or without them and that the Lord either in giving or withholding of them would mind
and such ends and hath fixed such an order and connexion between the means and the end if he I say inable us to do our duty and if we prove so wise as to follow the right way and use the means we may be confident of the success and that our labour shall not be in vain But it may yet be objected that the Lord having freely promised to give what we stand in need of Obj. 10. Ans and to withhold no good thing from them that walk uprightly Ps 83.11 c. it seemeth needless to interpose our prayers and requests Ans Albeit the promises be altogether free yet the Lord calls for our prayers as a part of that worship we owe to him to testifie our dependance on him and to show his delight in prayer that we may be fitted to receive and the more engaged to improve aright what he giveth and to return to him the sacrifice of praise nay the Lord thereby not only procures our good O! what an effectual mean is fervent prayer to take the heart off the world to strengthen our faith enflame our love c. but provides for our honour also Oh saith (t) Considera quanta est tibi concessa faelicitas quanta gloria attributa orationibus famulari cum Deo cum Christo miscere colloquia optare quod velis quod desideras postulare Chrysost apud Thom. art cit ad 3. Chrysostom consider O man what honour and happiness is conferred on thee while thou art admitted familiarly to converse with God and Christ to propound what thou wilt and to ask whatsoever thou desirest O! how would we prize such familiarity with an earthly King and what an honour and high favour would we esteem it but while we are allowed and invited to this liberty with the King of Kings how do we undervalue that admirable mercy and priviledge and as this heavenly employment of it self is so honourable and excellent So usually it brings with it much beauty to him who is employed in it then the Lord manifests his glory to the soul and lets it enjoy as it were a heaven upon earth then the (u) Cant. 5.1 honey and the honey-comb is set before thee and thou art invited to eat the soul saith (x) Mr. Hodge apology for the Lords prayer pag. 35. one of a praying Saint is sometimes in a sort transfigured and shineeth as Christs body on mount Tabor Ah! from whence should heat and light come if not from the Sun it is no wonder then though such as hide and cover themselves from its beams (y) Mat. 4 1 6. walk in darkness and sit in the cold region and shadow of death But though thus we be obliged to pray though the honour of our Master and our own good do call for diligence herein yet is the promise no less free then if there were no such condition required on our part our prayers are not our money nor a price for what we receive will any man think that we give not freely to these beggers who importunatly cry at our doors and yet there is here some sort of debt and obligation lying on us to pity those who are in misery but there is no obligation lying upon the Almighty to hear us when we cry nay were it not that the promises are altogether free notwithstanding of any condition to be performed by us or any qualification required on our part it were in vain for us to pray or go about any duty looking to the rich recompence and reward which the promise holds forth since though we did all we can yea though we could perfectly obey all the Commands yet are but unprofitable servants Luk. 17.10 when we pay our debt we do not (z) This truth hath extorted a notable confession from the Jesuit Salmeron in several particulars which may serve as so many irrefragable arguments against the popish doctrine concerning merits and supererogation primum quod servi sumus c. Vid. loc Salmer in evang Tom. 7. de parab tract 30. pag. 190. vid. etiam tres rationes quibus ibidem probat nos Deo esse inutiles oblige the creditor to bestow new favours on us but ah how defective and imperfect are our best performances Isa 64.6 I grant that among men there may be so much trouble and travel in seeking and warting on that an answer may be too (a) Et sic verum est tritum illud Senecae nulla res carius emitur quam quae precibus empta Obj. 11. dear coft by the supplicant and yet even thus thy supplication doth not profit him to whom thou makes thy adress far less can our prayers and service extend to the Lord Ps 16.2 if thou be righteous what givest thou him or what receiveth he off thine hand Job 35.7 Lastly it may be objected that the father himself loveth us and what need we then ask any thing from him his love will cry and prevail though we were silent and thus our blessed Lord tells his disciples that upon this very account viz. because the father loved them he would not he needed not pray for them Joh. 16.26 27. And upon this same ground we may further argue thus thou art O man either a reprobat and an object of Gods hatred and certainly thy prayers cannot prevail for thou not being in Christ canst not obtain access Eph. 2.18 Eph. 3.12 or else thou art one of his elect and precious ones and to what purpose wouldst thou pray wouldst thou move his bowels and have them turned towards thee that is already done the Father loveth thee and is more ready to give then thou to receive and if he were not could thy prayers move and change him Ans Ans The Lords love is so far from giving a discharge from prayer that upon this very account he cal s for our prayers Cant. 2.14 because the Lord loveth us therefore he delighteth in our prayers Prov. 15.8 compared with ver 9. as a tender (b) Neque enim renuens preces nostras differt sed hac arte sedulos nos efficiens ad semetipsum attrahere vult nam pater quamvis benignus cum a puero rogatur ahnuit quasi non volens dare non ut neget sed ut ille ardentius petat sibi magis concilietur Chrysost apud Jo. Arboreum theosoph lib. 13. cap. 7. father because he loveth his child will have him come and ask the sons presence and voice is sweet to him and therefore he will not at the first haply give him but lets him stay and renew his request and add pleas and arguments and therefore though our asking be not the true and proper cause albeit it be a mean which his wisdom and love hath made choyce of why he giveth yet he will have us ask as for other reasons some of which were hinted at in answer to the foregoing objection so especially because he loveth us neither the Lords promise
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.
it to the honour of his name and for promoving the work of our salvation O then art thou called a Christian and if thou be not an atheist and worldling whatever pains and diligence thou art at let this be the main from which thou expectest more then from thy rising early and going late to bed whatever care and labour may want successe and prove to no purpose yet thou shalt never seek his face in vain He hath said he will not send the praying soul away empty and will he not perform O then let us say we would rather have a little this way then all the riches and honours imaginable without the blessing rather let us have none of these things with the love of God then never so much in wrath Have we little or much or nothing with the blessing we are happy and all the work without this will prove but a curse and a snare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift and no gift Ah Sirs all of us would have and when would we say its enough But O how few are they who take the right course and run to the right fountain Whether would you trade with your own stock or not whether do you expect more by your prayers or your labour and industry and whether would you rather receive from God or by the work of your own hands canst thou say that thou dependest upon God and will be content with his allowance and resolvest to improve what he giveth to the honour of his name if this be thy purpose and desire then hast thou little or hast thou much it is a blessing thy condition is good and best for thee thou hast and thou shalt have more untill thou be satisfied when the immortal crown shall be put upon thy head We will close this discourse concerning the right maner of asking temporal and outward things with a word from the learned Augustine When ye ask temporals ask saith (e) Quando temporalia petitis cum modo petite cum â—imore petite illi committite ut si prosint det si scit obesse non det quid autem prosit quid obsit medicus novit non aegrotus Aug. serm 53. de ver dom he in measure and with moderation ask in fear and with submission committing to him to give if what we ask would do us good and to withhold if he know it would hurt The Physitian knoweth but not the sick what would obstruct and what would procure health Concl. 7. While we compare spirituall things with temporall we must observe that order prescribed by our Lord Jesus Mat. 6.32 Spirituall things must have the precedeney we should seek first the kingdom of God which consisteth in righteousnesse peace and joy in the holy Ghost Rom. 14.17 We must seek the things that belong to that kingdome (f) Primum h. e. praecipue Glos interlin Primum non tempore sel dig miâ—ate primum querite regnum Dei i. e. prae ponite omnibus rebus caeteris Glos ordi quod primum relativè dicatur ad secundum pater c. Nic. de Lyra in loc first not so much in respect of time and externall method for the holy Ghost doth not peremptorily determine and confine us to any order thâ—t way and in that perfect pattern of prayer Mat. 7. the petition for dayly bread is put in the midle but first in regard of our estimation affection and desire our love our care and endeavours must mainly be spent and employed about these more excellent things nay in respect of these we must hate father and mother and life it selfe when they come in competition we must carry our selves towards these inferior things which we are obliged to love most dearly as if we hared them we must forsake and abandon them Luk. 14.26 Mat. 10.37 39. We must count them as losse and dung for the excellency of the knowledge of Christ Philip. 3.8 there is no comparison between-things temporall and eternall things that are momentany and the exceeding and eternall weight of Glory things that belong to the outward and to the inward man 2 Cor 4.16 17 18. if the strength and zâ—al of our affections be not placed on God and spirituall things we undervalue them if our desires be not thus enlarged if we do not thus hunger and thrist after the heavenly manna we shall never tast of it The generall precept and promise Mat. 7.7 c. when it is applied to these excellent things must take in a sutable qualification and proviso things must be askt and desired according to their necessity worth and excellency there is but only one thing necessary which we may not want upon any terms Luk. 10.42 and therefor all other things should be loved and sought in subordination and in reference unto it we must not be absolute and peremptory in our desires after them for what we thus covet and affect we cannot want we must have it whatever it cost O let us not so set our he arts upon perishing tr fles but earnestly (g) Cor. 12.31 covet the best things nay if these excellent and spirituall things have not the precedency and first place in our estimation affection desires endeavours pains and diligence if these be not mainly imployed for getting and keeping of them we will not only lose what we have thus basely undervalued but we will lose all our first born and the son of our strength not being the son of the promise will get none of the blessing O! the folly of worldlings their diligence and zeal for the fat of the earth doth not only consume their strength and (h) Mat. 16.26 1 Tim. 6.9 destroy their Soul but also marreth their gain while they trade for the earth they lose both earth and heaven for that we should seek first spirituall things and give them the precedency is (i) Mat 6.32 required not only as a condition for our finding of them but also for the obtaining of temporalls that they as pendicles and casualities of the Kingdom of grace may be added and given as a mercy and blessing And albeit some temporall mercies be more necessary then other yet the least measure of grace should be preferred to the most necessary and usefull thing that concerneth the outward man and to the greatest earthly excellency as being more excellent in it self and having a more immediat and direct tendency and reference unto the great end and therefore as the soul is to be preferred to the body heaven to earth eternal happiness to a perishing trifle the chidrens portion to the bones that fall to the dogs and that which tendeth to the glorifying of God and the saving of our souls to that which serveth to the satisfying of our carnall lusts and selfish desires So must spirituall things alwayes have the preheminence yea we should prefer not only grace it self but also every mean that tendeth to the begetting or strengthning of it all Gods ordinances and every
in the discharge of his ministry was more dear to him then his life Act. 20.24 And the Martyrs (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contempserunt vitam pro Christi gloria vid. Pareum Bez in Rev. 12.11 loved not their lives unto the death they were content rather to lay down their lives then God should lose the least of his glory True love as it is (m) Amor meus pondus meum eo feror quocunque feror active and resolute so it is liberal it will do much encounter many tryals and hazards and part with much yea with all rather then it will suffer the soul to be divorced from what it pursueth as the chief good and ultimat end Hence when we would try whether we ask temporals in subordination and with reference unto the glory of God as concerning spirituals this question scarce hath place while we sincerely ask them these having such an immediat and direct tendency to Gods glory that it may be called their (n) Finis intrinsec finis operis intrinsecal end and the end of the work it self though yet I deny not but the worker through the subtilty of Sathan and the corruption pride and deceitfulness of the heart may abuse and pervert these precious things to base and selfish ends which may be discerned by what we are now to say concerning temporals which may proportionally be applied to our thus asking spirituals But now to that question how shall I know what end I aim at in my prayer suppose thou heardst the Lord from heaven saying unto thee upon what terms desirest thou this mercy and wouldst thou have it upon any terms though it might prove a weapon to dishonour me what wouldst thou reply canst thou truly say nay Lord my soul abominats it as such and I would rather part with what mercies I enjoy then receive an addition to them upon such terms and thus if thou art as ready to pray against and deprecate these outward things under that redpulication as thou wast serious in asking them as supposed blessings thou needst not fear least thou hast asked amiss if thy end had been wrong thy desire had been more peremptory neither would it have thus stooped to the will of God Self and lust are impetuous and (o) Gen. 30.1 Rachel like are impatient in desiring and cannot bear a denial or delay but if they be satisfied it s no matter though God lose of his glory and the soul of its beauty and heavenly ornaments but when Gods glory is intended temporal things will be askt 1. moderatly both as to the degree of the desire and to the measure of the thing desired 2. with submission to the will of God and 3. in subordination to his glory And thus all regular prayers for temporals have two parts as we pray for such a mercy upon supposition of expediency and subserviency to the great end so either virtually or expresly we deprecat it upon the supposition of inexpediency and hurt as shall appear Part 4. chap. 1. And herein honest supplicants do imitate their Master and when they pray for any outward mercy or deliverance either actually or in the habitual intention they include a proviso and either imply in their desire or expresly ad this post-script to all such supplications (p) Mat. 26.39 42. Nevertheless not as I will but as thou wilt thy will be done 2. What we much love and mainly intend will be much in our eye and will often run in the thoughts we will not need a monitor to put us in minde of it but (q) What the Poet said of the land of our nativity viz. that it will not suffer us to forget it may more truly be said of our chief good and ultimas end Sua dulcedine semper Ducet immemores non sinet esse sui the mind must frequently meditate upon that which the heart much loveth and though it be shut out yet it will intrude and insinuate it self and creep in again upon the thoughts nay absence distance hazard and difficulty will but rather inflame the desire quicken and double our diligence and arrest and more seriously take up our thoughts then divert them from looking upon that which we much love and effectually intend If then the glory of God be the great errand and business and mark thou aimest at thou must frequently meditate upon it unless the archer have the mark in his eye he must shoot at random You will say Quest Ans but we cannot alwayes actually minde the glory of God When must we then and how often minde it Ans The more we think upon it it is an evidence that we intend it the more yet we must not determine how often and for how long a time the thoughts must be thus imployed As in other works and parts of holiness so here there is a great variety and latitude A popish Casuist (r) Pet a S. Joseph in Ethic. ad quaest An detur aliquis actus humanus indifferens in individuo seu ut loquuntur in actu exercito affirmeth that once at least every day we should renew our resolution to refer all our wayes to the glory of God and well might he say that this should be the minimum the least that ought to be done albeit alas too many titular Christians never once yet to this day did make or sincerely came to this resolution but I should think that at least as often as we pray we should renew this resolution and whensoever we ask temporals we should cordially say not our will but thine O Lord be done (Å¿) Proponitur hic exemplum enimi veri pit rihil aliud spectontantis quam gloâ—iam Dei dum in tribulationibuâ— periculis auxilium divinum implorat Musâ—â—l in Psal 115.1 Not unto us O Lord not unto us but unto thy name give glory do what seemeth good in thy eyes and what serveâ—h most to illustrate the glory of thy name but (t) Psa 140.8 grant not our foolish desires and further not our hurtfull devices c. 3. He who asketh for the glory of God when he hath obtained what he desired will be carefull to improve and lay it out for that end Thus Hannah askt a son from the Lord and lent him to the Lord as long as he lived 1 Sam. 1.27 28. It is true she did not thus consecrate her other three sons to the publick ministry in the temple and it may be the Lord will not call thee to part with all but yet thou shouldest be in readiness if it were to offer up thy Isaac and to abandon thy darling and most beloved comforts and though thou art allowed still to possess yet mayest thou not improve thy possessions better for his glory and spare so much of them as he calls for which haply will be but a little But Ah! so much health and strength so much wealth and honour and nothing of that laid
be enough bewailed these ravens have sucked all the marrow and fat out of thy sacrifice and have rendred it a vain and unprofitable oblation those (n) Eccles 10.1 dead flies cause thy ointment send forth a stinking savour They will overspread the whole duty command and captivate the man so that now they will not be repelled and thus they become constant abiding and universal these weeds over-grow and choak the good seed and what crop can be expected and thou willingly entertainest these robbers and evil guests and therefore thou art inexcusable This argument concerning wandring thoughts deserved a larger and more particular disquisition had it not been so fully and judiciously handled by others See Mr. Gurnal loc cit pag. 310. to pag. â—32 Morn Exerc. Serm. 19. Mr. Cobbet Part 3. Chap. 2. Only let us adn as in the like case Part 2. Chap. 3 some few passages from these modern Divines whose words may have weight with such disconsolate ones as are daily mourning under the burden of roving thoughts in holy duties Believe it Christian it is not thine (o) 2 Cor. 12.10 inevitable weakness nor thy (p) Mark 14.38 sensible dulness nor thy (q) Psa 73.21 22. lamented roavings nor thy (r) Gen. 15.11 opposed distractions nor thy (Å¿) 1 Joh. 5.13 mistaken unbelief it is not any nor all these that can shut out thy prayer if thou dost not (t) Psa 66.18 regard iniquity in thy heart Morn Exerc. Serm. 1. If we fail in the manner of our prayer and if it be a total failing if we pray without faith without any faith at all without zeal and the like farewell to the success of such petitions but if it be a partial failing and that failing strived against and prayed against the case is very different by the evangelical allay we do what we desire to do in Gods gracious acceptation our Advocate strikes in with us and begs his Father to regard the matter and not the manner of our prayers Mr. Newton on Joh. 17.24 pag. 499. Believers prayers pass a refining before they come into Gods hands did he indeed read them with their impertinencies and take our blotted coppy out of our hand we could not fear too much what the issue might be but they come under the correctors hand our Lord Jesus hath the inspecti-of them who sets right all our broken requests and misplaced petitions he washes out our blots with his own blood his mediation is the fine searse through which our prayers are boulted and all that is course and heterogeneal he severes from the pure what is of his own Spirits breathihg he presents and what our fleshly part added he hides that it shall not prejudice us or our prayers This was the sweet Gospel-truth wrapt up in the Priests bearing the sin of the holy offerings Exod. 28.38 Mr. Gurnal loc cit pag. 330. I have the rather added these testimonies because though it be too ordinary for the most part of titular Christians not to regard what they offer to the Lord though they come in their pollution and offer a corrupt thing to the great King yet their heart never smites them they rest in the work done not caring how it be done though the fowls come down upon their sacrifice and eat it up yet they will not be at the pains to drive them away nor do they lay their loss to heart nor mourn for it but though it be thus with the multitude yet the generation of the righteous will take heed what they offer to the Lord they know that their is no road more infested with thieves then that which is between heaven and earth and therefore when they pass that way they put on the whole armour of God imploring the conduct of the spirit and a convoy from heaven to guard them thither that they may with success carry on that precious traffick and they will follow their dull hearts as closely all the while as a Carrier will do the unruly Horse fearing least if for one moment they should not attend and drive their heart should stand still or start aside and yet notwithstanding all their care and diligence their hearts will mis-give them and those cheaters and robbers will draw on a parly and get advantage of them for the flesh will lust against the spirit so that they cannot do what and as they would Gal. 5.17 The law in the members will war against the law of the mind bringing us into captivity to the law of sin so that though to will be present with us yet how to perform we find not and thus the good that we would we do not but the evil that we would not that we do as the holy Apostle complained and lamenteth and where is the Saint on earth that may not take up the same complaint even when he is most spiritual and best employed in meditation prayer c Rom. 7.15 18 19 21 22 23 24. Though carnal hearts do not value a communion with God yet who knows what a sad affliction it is to the children of God to have their fellowship with him thus interrupted I verily believe saith (u) Mr. Burroughs gosp worsh pag. 281. a late Divine there are many that have already good assurance of Gods love in Christ that if God should speak to them as he spake to Solomon bidding him ask what he should give him who for themselves would put up this petition Oh! Lord that I may be delivered from a wandring spirit in holy duties and especially in the duty of prayer that I may thereby come to enjoy a more holy communion with thy self then ever yet I have enjoyed and such would account this to be a greater mercy then if God should give them to be Kings or Queens over the whole world O Christian is thy deadness and wandring thoughts thus thy burden and is it the great desire of thy soul to be rid of them and art thou striving and endeavouring against them I might tell you those glad tidings which one tendered to his friend in the like case who seing him oppressed with such distempers under such sad complaints came cheerfully to him said I can tel you good news the best that ever you heard viz. as soon as ever you are in heaven you shall serve Christ without interruption and weariness which words saith (x) Thomas Shiphard in a letter from new England pag mihi 39. my Author well thought on revived the man Though the Lord will not utterly y drive out these Canaanites out of the land that they may be for our trial exercise and humiliation yet it is through our fault and negligence if they be not brought under the yoke and are not already become tributaries (z) Judg. 3.4 and ere it be long the victory shall be compleat and they shall no more molest any true Israelite ah why should the Saints be too much discouraged they will not stay long in
(i) 1 Cor. 1.20 foolish and (k) Hence Seneca inferreth that we should rather pity the wicked as so many fanaticks and contemn their contempt then be angry with them or take pains to convince and confute them for saith he why do ye bear the madness and phrensie of one in a distemper but because he knows not what he doth So c. mad is the wisdom of this world the world it self being judge 14 If the Word of God had only born record that the Saints are the excellent in the earth Ps 16.3 and the only worthies of whom the world is not worthy Heb. 11.38 that godliness is great gain 1 Tim. 6.6 and the only true treasure that cannot corrupt or be taken away Luk. 12.33 c. If I say these divine Truthes were only held forth in the Scriptures of truth scoffing Atheists who have cast off the fear of God might be the more secure but while short-sighted nature by it's dark candle hath discovered and moral reason attested the same and so convincingly condemned the way and course of those desperat misers they must either renounce their understanding and discretion and take with their brutishness and stupidity or confess themselves to be self-condemned and 15 that contrary no less to their own knowledge and light then to religion and duty they maintain a war against the heavens and abase their noble soul to serve their lusts becoming swinish Epicureans led by sense and their carnal appetite in making their pleasures their idols and the world and their belly their god But such haply will say well then we injoy our pleasures and lead a merry jovial life while they who are accounted Saints are sad dumpish sullen and broken-hearted creatures Ans This is an old slander raised on the way of life by such as are strangers to true joy peace satisfaction and contentment and hath proven a great stumbling block in all ages and this was one of the great topicks which Sathan did mainly urge about the time of reformation from Popery when his kingdom began to totter and shake and the popish Factors then frequently inculcated that the Calvinian spirit was a melancholick spirit But ah wherefore should they be sad (l) 2 Sam. 13 4. who are Kings sons and heirs of an immortal Crown joy is their portion and allowance and it is their priviledge to rejoyce alwayes their joy and peace is secured to them devils and men cannot rob them of it Their wayes are wayes of pleasantness and all their paths are peace Prov. 3.17 Phil. 4.4 Joh. 14.27 Joh. 16.22.24 c. But alas how can they rejoyce who are destroying their own souls and rushing head-long upon everlasting woes and misery who ere it be long will cry but in vain to the mountains and rocks to fall on them and hide them from the face of him that sitteth on the throne and from the wrath of the Lamb Rev. 6.16 But we may not insist only let us hear what the Pagan Moralists have said to this purpose The wicked 16 notwithstanding all their outward and seeming mirth joy and delight have saith Juvenal a judge witness and tormenter within whose lashes and strokes are more grievous and terrible then any punishment invented on inflicted by Caeditius or Rhadamantus and the most strict justiciaries and cruel executioners there is saith Cicero no punishment comparable to that which accompanieth sin either for greatness or continuance 17 for not only shall the wicked be eternally vexed in hell with the infernal furies but also here they have their domestick fiends alwayes to attend and their own guilty consciences to tear them and the sense of a deity night and day to distract them as with madness no solitariness nor society no might nor wealth no eminency nor greatness can bring ease or relief and though there be some difficulty in walking in the narrow way yet the conscience and remembrance of a well â—ed life is saith he 18 most sweet and full of delight Hence the Emperour Albert 1. his Symbol was What is best 19 and most virtuous is most pleasant and full of joy s where the gloss from Corinficinus hath this paraphrase The best kind of life is to be chosen 20 which custom and use will render most easie and pleasant But ah the flagitious by custom in sin have so hardened their heart and filled it with such prejudices against the way of righteousness that they go unwillingly to work and no wonder though holiness appear difficult and a grievous burden to them for as the Comedian saith 21 there is nothing so easie but it will become heard and unpleasant to him who undertaketh it unwillingly Ah! Madam what matter of lamentation is it that so many who are called and would be accounted Christians should come so far short of Heathens as to oppose that for which they have so zealously pleaded and by their practice destroy what they with so much industry have built I am confident your Ladyship will joyn in this sad complaint and that such a warning and testimony against those who are concerned therein will be very acceptable But I will not now take upon me to hold out any directions or perswasions to your Honour nay though you had importuned me to that effect the bounds of this short Epistle would excuse my silence but I could wish that excellent Epistle written some hundred years since by that zealous Ancient (m) Jerom lâ—ved in the 5. century Jerom to the noble Lady Celantia upon her earnest desire were translated that it might become a directory to all Ladies who account it their greatest honour and happiness that they are as the Apostle John calleth that Lady to whom he wrote elect beloved in the truth and of all them that have known the truth I will not transcribe what is there held forth at length but among these many grave and profitable directions this eminent Minister of Christ obtesteth that pious Lady not to boast of that 22 nobility she hath from her Ancestors but rather to rejoyce in this that she is of a royal and heavenly descent which will appear to be the only true nobility in that (n) Mal. 3.17 18. day the Lord makes up his Jewels and puts a perpetual difference between the precious and the vile that she is born of God and an heir of the immortal crown of glory and that she is freed from the base slavery of hell and sin and hath chosen such a Master whom to serve is to reign 23 O! Madam we have an honourable but not a hard Master our very work and imployment is our honour and happiness his (o) Mat. 11.30 yoak is easie his burden is light and his (p) 1 Joh. 5.3 commands are not grievous but our (q) Joh 1 12. Rev 1.6 c. priviledges are great and many and our (r) Ps 19.11 Eph. 3.10 1 Cor. 2.9 reward far exceeds all that we can desire or conceive and
of consolation Page 45 An objection against Christs vocall intercession answered Page 46 Christs intercession practically improven for the comfort of believers notwithstanding all their fears and doubts Page 47 Three grounds of Christs intercession viz. his office his love and his sympathy with us Page 53 Whether the Jewish Church were at a disadvantage upon this account Page 56 Christ did not interceed before his incarnation ibid. Objections answered Page 57 What his sympathy then did import Page 58 How he was then the Angel of the covenant Page 60 How the persons of the Trinity are said to appear visibly and to manifest themselves by some sensible symbols Page 61 Whether Mr. Goodwin ascribeth too much to Christs interssion while he preferreth it to his death and affirmeth that we may rest upon it alone Page 62 Whether Christ interceeds as a common person representing us Page 66 What the Jews enjoyed and what is our priviledge Page 67 The Text Joh. 16.26 vindicated Christ doth not there deny c. Page 68 Christ alwayes heard yea then while he prayed that the cup might pass from him with a large commentary on these words Page 70 Whether all Christs prayers were mediatory Page 75 Whether Christ Luk. 23.34 prayed for all those who had a hand in his death Page 75 The popish School-men argue against Christs formall and proper intercession from Matth. 28.18 ibid. Their objection answered Page 76 How and why the heavens earth c. are invited to praise God ibid. Sect. II. Whether the holy Angels and the Saints departed do pray and for what Page 78 The souls in hell cannot pray and why Page 81 Devils neither will nor may pray though Sathan may ask leave to tempt Job Page 83 Who may and ought to pray Page 85 The duty of the unconverted vindicated from Antinomian cavils Page 86 The obligation and ability of those who are not in the state of grace held forth in some few assertions Page 88 How the prayers and performances of unbelievers may be said to please God Page 94 Several arguments showing that the most wicked wretch is obliged to pray to God Page 96 Whether they may ask in faith Page 99 Whether the wicked have a promise to be heard Page 100 CHAP. VI. To whom should we pray Page 103 Whether we should pray to Christ as Mediator Page 104 We may not pray to Angels or the Saints in glory Page 106 Papists have made many new gods nay herein they have exceeded their patrons those Pagans from whom they borrowed and learn'd this new point of divinity Page 107 By what steps this Pagan doctrine crept into the Church Page 109 The Jewish Chruch in her worst times did not fall into this error nor the Christian for the space of some hundred years Page 109 Who were the first authors and abetters of this platonick dream Page 111 When was it generally received Page 115 Bellarmin his impudence Page 118 Of the glass of the Trinity Page 120 Erasmus his sarcasme Page 122 Whether Papists maintain that the Pater noster should be said to the Saints Page 125 Whether he can be a Mediator of intercession who is not also a Mediator of redemption Page 129 Many abominable blasphemies in Mary her Psalter Page 130 Papists make Saint-merit the ground of Saint-invocation Page 131 Cassander's confession with Vives his regrate Page 132 Popish self-conviction Page 135 There is a difference between praying the Saints to pray for us and praying to the Saints that they may pray for us Page 137 The popish argument from miracles answered ibid. What honour we owe to the Saints in glory Page 138 A word of application ibid. CHAP. VII Of the matter and object of prayer Page 140 Sect. I. We must have a warrant to come to the throne of grace and what to ask Page 141 The will of God the sole rule of prayer but not his purposes and decrees though revealed and made known to us Page 142 Three things must concur for consttiuting the rule of prayer Page 147 What kind of promulgation is necessary Page 148 The practise and example of others not a sufficient warrant Page 150 The promise alone a sufficient ground of prayer Page 152 Objections answered Page 154 Providence is not our rule Page 158 How far it may declare the will of God and our duty Page 160 Whether and how far we may make use of the dispensations of providence in our personal cases which are not particularly determined in the Word answered in several conclusions Page 165 Whether we may go to the Scriptures and make use of that passage which first occurreth if pertinent to our case Page 175 How far providence may be directive and helpfull for constituting us in any place â—tate or relation Page 176 Sect. II. For what things and in what order should we pray Page 179 We may safely go as far as the promise and ask every thing that is good Page 180 The Messalians denying that we may ask temporals confuted Page 182 Objections answered Page 185 Socinians Jesuits and Arminians cannot tell what they ask from God while they pray for temporal mercies Page 187 Our motives should be rationall and spirituall while we pray for temporals Page 189 Whether smaller mercies may be particularized and expresly askt Page 190 We must not pray peremptorily for any temporal mercy though more earnestly for some then for others Page 191 Our prayers for temporals are not in that sense conditional in which a logical enunciation Page 194 Under what condition should temporals be asked and whether at all times we should reflect upon that condition Page 196 We should not only ask the use and possession of but also aright unto and the blessing with our mercies Page 198 The difference between the Saints and the wicked as to the right unto and enjoying of outward mercies Page 198 Whether we may pray that such a mercy may become a blessing that we may get and receive it Page 196 Motives to pray for temporals Page 200 Spirituals must have the precedency else we loss both spirituals and temporals and will receive neither the one nor the other in answer to our prayers Page 204 The promises of grace distinguished from the promises to grace Page 208 Whether such as are yet under the spirit of bondage may plead the absolute promises Page 209 None can absolutely and in faith pray for grace as to it's nature and being but upon a mistake of their condition but we may and should thus pray for the measure and a further degree of grace Page 211 An evasion confuted Page 214 Another evasion Page 215 What an absolute promise doth import Page 216 What it is to pray absolutely Page 217 How the promise is the rule of prayer Page 218 Whether those prayers that have for their object a further perfection and measure of grace be alwayes answered Page 220 It is difficult to judge concerning the measure of grace Page 221 Why we must
possesse all things 2. Cor. 6. ver 10. All are thus put under the Christians feet and may be subservient to us and become as it were a staff in our hand while we are walking with God and toward the promised Land omnia vestra sunt saith Cajet in 1. Cor. 3. ver 21. h.e. Propter vos ordinaia ad vestram utilitatem All are his 1. Cor. 3. vers 21 22. the world the whole world is his Yea what is not yet known or discovered Could Alexander Caesar or he who was the greatest Monarch and Potentate lay claim to so much Sea and Land with all it's furniture all it's beauty glory and riches is too mean a portion for him who is (b) 1. Joh. 3.9 born of God The Heavens are his and may I not say Hell also though he shall never see that place of torment yet it is his talent which he may improve to advantage And yet all these great and excellent things are not all nor the main they are little they are as nothing they are not worthy once to be named in respect of those things which eye hath not seen nor ear heard 1. Cor. 2. vers 9. in respect of that Crown of life and glory 1. Pet. 5. vers 4. Jam. 1. vers 12. and that incorruptible and undefiled inheritance that fadeth not away reserved for him in the Heavens 1. Cor. 9. v. 25. 1. Pet. 1. v. 14. Thus O! ye despised and disconsolated Saints this is your allowance and great portion and these other things are but for our provision while we are in the wilderness and a torch to let us see our way and a staff in our hand while we are going home Thus the children of God are great Heirs indeed they are Kings Rev. 1. vers 6. All the Honours Riches and Pleasures under the Sun all corruptible Crowns wrapt up in one are but as a Cipher and amount to nothing in respect of this one thing They are verily happy and blessed who are thus happy and yet the prime of all their happiness and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consisteth in this that they have (c) 1. John 3. vers 9. fellowship with the Father and His Son Jesus Christ The Lord himself is our great all in Him alone we eminently enjoy all qui habet habentem omnia habet omnia He who can with David Psal 16. vers 5 6. say The Lord is the portion of my inheritance and cup hath reason with him also to conclude I have a goodly heritage This was the marrow of Abrahams blessing when called to sojourn in a strange Land that the Lord himself should be his portion and exceeding great reward Gen. 15. vers 1. Ah! would the men of this world have said is this all our portion and allowance Is this all the recompence we may expect O! How would they have slighted such an offer They could not exstract any consolation from it O! but saith the Lord to Abraham What thinkest thou of thy condition View thy portion and allowance I am thy Shield and wilt thou fear I am thy Reward and hast thou proven an ill Merchant Doest thou rue thy bargain now thou hast the full Ocean for leaving the empty Cisterns I who am thy inheritance am the Almighty God or as others but to the same purpose translate the words I am God all-sufficient there is in me not only an infinite self-sufficiency but also enough to satisfie the vast capacity of the reasonable creature which cannot be filled with any finite object My sufficiency shall be for thy satisfaction I am thy Reward and although thou must be an expectant for a while as to the full fruition of thy inheritance yet thou shall have something in hand I will not be as a stranger to thee in this thy Pilgrimage I will visite thee and all my Attributes shall be imployed for thy good my Mercy and loving Kindness shall follow thee my Beauty and Excellency thou mayest behold my Power shall uphold thee and my Fury and 〈◊〉 justice shall pursue thine enemies O! But may some with her John 4. vers 11. say the well is deep and we have nothing to draw with Ans It is true of our selves we have neither a vessel to hold nor a hand to draw but He who openeth the fountain and invites us to drink doth offer both to us He of His free love hath digged the well the Promises which hold out to us these living waters and Faith which is the hand are His free Gifts and unlesse He pour out upon us the Spirit of Prayer and Supplication that being as it were the bucket wherewith we draw we know not what to ask so that albeit the Lord honour us in calling for our help and in imploying us in His work yet all must come from Himself and when He rewards our work He (d) Deus coronat sua dona non tuamerita August de gr lib. cap. 7. hom 14. in 50. hom cum ab illo habeamue quicquid illi offerimus ex illo si◠quicquid boni sumus Serm. 1. in Psal 32. nobis 33. vers 4. inter pontificios vid. Durand in 2. Sent. dist 27. quest 2. crowns His own Gift But thus though we have nothing to offer to Him but His own as David and that people truly said concerning outward things and temporals 1. Chr. 29. vers 14. but we far rather and upon another account as to our Spiritual sacrifices yet He calls for our offering though we have nothing wherewith to draw yet He calls for our bucket that He may fill it He will have us to pray and He will perform our desires He will give to His honest Supplicants not some few things but whatsoever they shall ask Joh. 14. vers 13. and chap. 16. vers 23. He is God all-sufficient all that can make for the creatures happiness is eminently to be found in Him and efficiently from Him and all this good these great and excellent things which eye hath not seen nor ear heard must be conveighed unto us by Prayer and given in return to our Supplications That key wherewith (e) Jam. 5. vers 17. 2 Chr 6. v. 26 and chap. 7. vers 13. Elias did open and shut the doors of heaven must unlock all our Fathers cabins and the praying soul may choose what Jewel he will he may lay hold on eternal life and the immortall crown the hidden (f) Rev. 2. vers 17. manna and the white stone in which is engraven the new name which no man knoweth saving he that receiveth it 2. There is a fulness in Christ Job 1. vers 16. in Him are treasures all treasures of wisdom and knowledge but ah they are (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hid Col. 2. vers 3. Though the treasure be full yet it is lockt and where shall we find a key to open it It s hid and how shall the ignorant foolish sinner fall upon it Nay but why
world in the three partticulars mentioned Joh. 16.8 9 10 11. And Camero tells us that the word both in Greek and Latine properly signifieth (t) Cujus consilium requiritur in re difficili Cam. loc cit vid Vlpian apud Gerh. loc cit Paracletus inquit Vlp. est qui alicui suo patrocinio succurrit one who 's counsel is askt in any difficult case and the (u) Cam. ubi supra in Math. 19.3 p. 179. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though barbarous yet usuall enough among the Jews after their dispersion and reteined by the Syrian interpreter Joh. 14.26 is by the Targum on Job 16.20 and 33.23 made use of to render the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth signifie one who speaketh distinctly pertinently and comfortably and so the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well translated Comforter or Instructer and accordingly our Saviour having applied this epithet to the holy Spirit fitly subjoyneth Joh. 14.26 he shall teach you all things c. and this Gerhard cannot deny and we may close with his interpretation of the word except in the controverted particular too rashly added by him as being most full and pertinent for clearing what is meant by the word in that place while (x) Geth ubi sup saith he the spirit is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereby is implyed that we receive from him comfort instruction firmnesse and stabilitie government and counsell quickning correction strength defence and preservation You 'll say the same word is applyed to Christ 1. Joh. 2.3 to hold out his intercession for us Ans the subject matter there doth shew that the word holds out Christs pleading and interceeding for us and that he is our advocat but must this ambiguous word signifie the same thing while applyed to the holy Spirit and while the context and parallel places do exclude such a signification Christ is our Advocat with the Father to plead the pardon for sinners which He hath purchased with his own blood and thus saith (y) Beza in loc personam quodammodo deprecatoris sustinet totaÌ„ hoc munus usque adeo uni Christo proprium c. Beza none in heaven or earth yea not the holy Ghost can without grosse impiety be called our Advocat Though upon other respects the Spirit also may be called our Advocat 1. Then Christ is our Advocat in heaven the Spirit our Advocat on earth 2. Christ is our Advocat with the Father to plead for us the Spirit is our Advocat against Sathan and the world to vindicat our name and cause from the calumnies and aspersions of Sathan and his instruments and to defend and protect us against the power and tyranny of old Adam of the lusts of our hearts within and of temptations from without 3. Christ is our Advocat at the throne of Grace the Spirit is our Advocat within us informing directing strengthning perswading and comforting us 4. Christ pleads for an acquittance and discharge to us because as our Cautioner He hath paid the debt the Spirit pleads with us to run to Christ and to lay hold on Him for our Cautioner 5. Christ maketh intercession for us the Spirit helps us to interceed for our selves by stirring up holy affections in us and putting words in our mouth 6. Christ interceeds by His blood it hath a voice and can speak Heb. 12.24 the holy Spirit interceeds by His work whereby he helps and assists us to pray according to the will of God Rom. 8.26 27 He interceeds by our prayers which being His work is therefore called His intercession And thus we do not deny nor in the least diminish the gracious administration of the Spirit according to that voluntary oeconomy He hath undertaken for the Saints We desire to admire with thankfulness this His wonderfull condescension and to say with the (z) Ps 113.5 6. Psalmist while he pondered thesteps of providence Who is like unto the Lord who thus humbleth Himself but it were a poor requittal for such bounty to ascribe to His infinite Majesty any work or dispensation that doth as Prayer and Intercession import imperfection inferiority subjection or dependence though what only importeth power efficiency and influence should be ascribed to Him as the cause and author and must denominat the Saints as the subject in which it is terminat So much for the intercession of the Spirit Now we come to speak to that sweet and excellent point the intercession of our blessed Head for His members on earth You will say is He not equal with the Father and Spirit Pâ—il 2.6 Is it not then below such a glorious Person to humble Himself to plead and make intercession Ans We shall remove this difficulty when we come to show how Christ doth interceed whether as God or as man But that He doth interceed for His people is certain and cannot be denyed by any who acknowledge the Scriptures See Heb. 7.25 Rom. 8.34 1 Joh. 2.1 c. But let us here take notice of the policy of Papists who that they may lay a foundation for the worshipping and invocating of Saints and Angels maintain that we may not improve Christs intercession by making it the object of any petition in our prayers yea some of them do so speak as if indeed they denyed that he did interceed for us albeit they would seem to be tender of His honour whiâ—e they thus plead This form of Prayer saith (a) Barrad Harm Evang. Tom. 4. lib. 5. cap 12. one of them as not agreeing to the excellency of Christ was never heard in the Church Christe Iesu or a pro nobis Christ Jesus pray for us The Catholicks saith (b) Salmâ—r Tom. 15 disp 8. in 1 Tim. 2. pag 476 Vid. Lindan in concl disc pag. 143. another do not pray to Christ to pray for them lest they should seem with the Nestorians to place two persons in Christ the one of the Son of God the other of the Son of Mary Thus they would cloke the matter while they make way for their idolatry and provide a plea for their invocation of Saints as Mediators to interceed for them since they (c) Swarez speaketh more cautiously and modestly then others For saith he Regulariter publicè non oramus Christum ut pro nobis intercedat ad vitandum scandalum ne videamur ad Illum tanquam ad purum hominem oraâ—e Swarez de Virt. Stat. Rel. Tom. 2. lib. 1. de or cap. 10. § 16 18. He doth not deny this kind of Prayer to be of it self lawfull but only because of the bazard of scandal which may be guarded against as he granteth Non est per se intrinsece malum hoc modo ad Christum orare si recta fide intentione fiat id est non dividendo personas sed naturas Swar loc cit Tom. 1. in 3. And for this he citeth Cajet Cordub Canisius may not put up a prayer to
revealed yet the way and manner of performance is somewhat mysterious and hidden concerning which we shall offer some few assertions The first whereof shall be negative Ass 1. It seemeth not to agree with that state of glory to which our blessed Lord is exalted that He should (s) Hanc Intercessionem carnali sensu ne metiamur non enim cogitandus est supplex flexis genibus manibus expansis Patrem deprecari Calv. in Rom 8.34 prostrate Himself before the Father as He did while on earth in the dayes of His humiliation when He offered up Prayers and Supplications with strong crying and tears Heb. 5.7 2. And positively we need not scruple to say that Christ now doth interceed by His death and sufferings If Abel's blood after it was shed could speak and cry for judgment to be poured on the murderer shall not the blood of Christ call and cry for mercy to them for whom it was shed Heb. 12.24 Christ's merit and satisfaction doth cry and plead for a discharge of the debt the ransom He hath paid doth appear before the Throne and say Ah! shall not the (t) Gen. 18.25 Apparet ipse assidue cum morte satisfactione sua quae vice sunt aeternae Intercessionis vivae orationis efficaciam habent Calv. loc cit Judge of all the earth do right shall not the ransomed Captive be set at liberty But this being no distinct part of His mediatory Office from His death and suffering it cannot be that Intercession which the Scripture holds out as a new ground of encouragement from His ascension and now being in the heavens and then though Abel's blood did cry yet it is not said that Abel cryed but Christ Himself is said to interceed and therefore there must be some other thing intimated then the merit of His suffering by His Intercession But 3. While some would explain Christ's Intercession by His (u) Quae interpellatio non est humilis supplicatio sed gloriosa praesentatio corporis Sui quo in his terris sanguine Suo peccata nostra expiavit Paraeus in Heb. 9.24 in cap. 7 25. Diodan on Rom. 8.34 Burges on Joh. 17.1 representing His sufferings and obedience to the Father I would know what that presenting did import beyond His being once dead and now living for ever in the heavens to which as another thing His Intercession is superadded Heb. 7.17 25. And I would think that they who confound His Sacrifice with His Intercession these two distinct parts of His priestly Office do in effect deny his (x) Non dicis ut offerat â—am hoc semel fecis sed super est altera sacerdotii pars nim interpellatio c. Beza in Heb cap. 7.25 vid. Martyr loc com class 3. loc 13. Intercession for the other they cannot deny to wit that He once offered up Himselfe a sacrifice to satisfie divine justice and that they do not cannot hold out the full meaning of that Scripture that holds out Christ to be a priest for ever after the order of Molchisedeck See Hob. 7. and compare v. 24. with 25. But if by this presenting of his death and sufferings be meant any kind of expression or pleading upon the account of his merit and satisfaction the difficulty will remain for the question is how he doth plead and interceed for us 4. While (y) Quaris quid agat Christus in coelo Resp appares interpollat pro nobis apparente autem Christo pro nobis peccata nostra in Dei conspectum atque memoriam nunquam venient D. Par. in Heb. 9.24 other would explain Christs Intercession by his appearing before the Throne in our name and as our Cautioner and Advocat they say little or nothing for clearing the question For it is certain that 1. Christ is in heaven And that 2. He is the head and Saviour of His people and doth appear for them and in their name but still it remaines to be shawen what now he doth for them and in their name 5. Therefore supposing these things as previous and prerequisite to Christs intercession we think that these expresse it best who will have it to consist in his earnest and serious (z) Quae interpellatio est constans voluntas ut Pater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suum acceptet sitque propter illud prepitius c. Par. loc cit cap. 7.25 in Rom. cap. 8.34 Diodat on Rom. 8.34 Burges on Ioh. 17.1 willing and desiring that his chosen ones through his blood should partake of the severall benefits they stand in need of and that they should have a return to such and such Prayers put up in His name And that this willing and desiring may be called Prayer may appear from what hath been said Chap. 4. For since Christ doth will such and such good things to be given to His servants from whom doth he desire is it not from God and doth he not direct all his desires to God and what is that else but to pray to God But you will say how doth Christ will and desire good things to us Ans Certainly not in a superficiall formall way he doth most seriously tenderly and compassionatly will our good he maketh intercession for us saith (a) Diodat loc cit Diodate by fervently desiring our salvation Ye may take a view of his willing from the copy he left on earth every step of his life was a demonstration of his most earnest and fervent desiring the salvation of his people But not to stay on particulars let us survey that last model of his Prayer solemnly put up for his people Joh 17. O! How many evidences of love and care will that one text afford and there we will find his willing to be reckoned by him as a part of that Prayer Father I will that those whom thou hast given me be with me c. v. 24. Father I will that is as if he had said Father I pray and if his willing on earth did deserve the name of Prayer why may not also his willing in heaven it is not lesse serious earnest and fervent then it was distance hath not diminished His affections to His people but rather as a tender Father and Husband He doth the more remember pitty and compassionat his children and spouse wandering as it were in a wildernesse and who can take no rest till they see his face 6. Albeit (b) In docta ignorantia non minus mentis quietatio quaerenda est quam in scientia Voet. disp de atheis pag. 126. silence may often be called the best eloquence and ignorance the best knowledge of things not revealed yet we may modestly enquire whether or not Christ doth some times expresse His desires albeit He doth not now bow the knee and extend the hand as (c) Calv. in Rom. 8.34 Calvin speaketh yet why should it seem to be inconsistent with His glory to interpose words in behalf of His aflicted
3. one person of the blessed Trinity invocat or be invocated without the other two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Greg. Nazianzen Orat. 37. And to whom shall the second person of the blessed Trinity present our prayers if not to Himself and with whom shall He interceed if not with himselfe which were grosse once to imagine and to what purpose who can shew It s true Christ as man doth adore and invocat the whole Trinity and as God He doth as truly as the Father and holy Ghost (r) Ex hoc enim rogat quo minor est patre quo vero ej aequalis est exaudit cum patre August lib 1. de Trinitat cap 10. hear and (s) Unlesse we say with Franciscus a S. Clara in his exposition of the English Confession that the God-head and not the persons formally and as such but only as they are identified with the God-head are the proper and formal object of worship doctores inquitille loc cit communiter ipsis personis divinis praecise sumptis sub ratione formali constitutiva personaruâ— quae est relatio negant subesse terminum formalem adorationis sed hoc deitati sâ—lum primo compesit relationibus autem prout identificantur cum essentia c. answer the distinction and infinit distance of Natures in the Mediator being a sufficient plea against all the cavils that carnall reason can suggest to the contrary But that we may speak to the objection the infinit knowledge of the divine Nature in the Redeemer is a sweet ground of consolation to all that come unto Him for thus our blessed Mediator must know all our wants whereupon must follow an unconceivable communication and manifestation thereof to the humane Nature to which the divine is personally united So that though the man-Christ be not omniscient as some Lutheran Divines do imagine yet He is multiscient and albeit the glasse of the Trinity in which the Saints in glory do see here what is done on earth be a popish dream yet the humane Nature of Christ being personally united to the God-head doth from thence by reall communication receive and alwayes hath a perfect knowledge of the conditions of his members and of their particular needs and straits for as man He is touched with the feeling of our infirmities Heb. 4.15 and so He must know them yea while on earth and in the state of His humiliation he had such an measure of knowledge that none needed to testifie to Him of man for He knew all men and what was in man Joh. 2.24 25. But yet the main pillar of our confidence must be 1. His divine and infinit omniscience 2. The pryce he hath payed His satisfying the justice of God And thus 3. the cry of His blood which doth answer every case and condition of all the Saints there is not a petition thou canst put up but Christs blood doth and thus himself may be said to joyn with thee and say Lord hearken to that poor soul for whose sake my blood was shed deny not to it what I have purchased for it And though this voyce and intercession be metaphoricall yet it is reall and most prevailing though thus rather the Sacrifice then the Priest doth interceed yet it is the basis and ground it is the foundation and the meritorious cause of the prevalency of the other that proper and formall intercession And thus Christ alwayes in all cases and for every one of his servants doth cry and God alwayes hearkneth and doth answer that cry The Lord did hear the cry of Abels blood from the ground Gen. 4.10.11 He heard the cry of blood Of 1. a mear man 2. Of a sinner though evangelically righteous 3. From the ground 4. Pleading for vengenance against the murderer And shall he not hear the cry of his blood who was 1. His (t) Zech. 13.7 fellow who 2. knew no sin and which 3. is now in heaven and which 4. pleadeth for mercy in which the Lord so much delighteth and that upon the account of satisfied justice The cry of blood is very loud though it were the blood of a slave how much more the blood of the only begotten Son of God And thus 4. This is the fourth ground of consolation His appearing in heaven and following the cry of his blood shed on earth His appearing before the judge in that body that was killed and thus (u) Sic Gerhard alii quos citat Harm de resur Cap. 9. sic Cajet in Rom. 8.3 facto inquit monstrando signa passiouis c. some do think that the scars of his wounds do now and shall for ever remain and that these are no blemishes nor imperfections but triumphant monuments of His viâ—tory over the devil of his unconceivable love towards lost man and so many witnesses and Advocats to plead for his aflicted members O! saith (x) Cicatrices Christi sunt lucidiores pulchriores solis radiis Chrysost apud Gerh. loc cit Chrysostom the prints of his wounds are more beautifull and resplendent then the beams of the Sun And as to his proper and formall yea and vocall intercession as while on earth he did pray for his followers and (y) Joh. 1. â—4 16 promiseth to pray for them in some particular cases and speciall exigencies and for some particular mercy to some particular (z) Luk. 22 32. persons so while in heaven he may upon such and such occasions interpose for his people Though we cannot exactly discover nor particularly and peremptorily determine what Christ saith and doth in heaven for us yet by reflecting on the copy and samplar of his intercession which is registrat in the word we may conjecture what he doth there and though we should only say that Christ in the generall did interceed by a verball and outward expression of his desire for his people though there be no ground for such a limitation but much to the contrary yet were not this very comfortable albeit in his solemn farewell Prayer Joh. 17. He did not put up any particular petition for any one of the disciples but in the generall did interceed for all the eleven yea and for all these who to the end of the world were to believe through the gospel they were to preach v. 20. Yet the disciples were no lesse refreshed and benefited thereby then if severally he had prayed for every one of them The Lord well knows the meaning of Christs Prayers and will in return to them make an application to every one as their need requireth and he will no lesse hear and answer Christ Praying for all his members then if he only prayed for one of them O! then lift up your heads and shout for joy all you disconsolated ones Joseph your brother liveth Gen. 47.1 Joh. 14.2 Gen. 41.40 42. Mat. 28.18 he hath moyen in court ye shall not starve he will provide for you the best of the land the good land of Goshen he
hast principalities and powers to wrestle with though thou be justified through faith in his blood his ransom and intercession make hell to rage the (m) Math. 12.29 strong man must be disquieted when he seeth his house spoiled and the captive set at liberty he will pursue but he shall not overtake he shall not be able to bring back though he may vex and molest the prisoner And our blessed Lord shall bruise him under thy feet shortly Rom. 16.20 And in the mean time all the calumnies and reproaches all the lybells and challenges which this (n) Rev. 12.10 accuser of the brethren can bring against thee shall be cast over the bar he hath no moyen at court he will get no hearing and therefore the Apostle had reason to break out in that triumphing exultation and say who either in hell or earth for in heaven there is none shall lay any thing to the charge of justified sinners who is the devil or man dar challenge them Is not Christ at the right hand of God appearing there for us to go betwixt us and all the accusations can be brought against us If any can object against the worth of his blood the sufficiency of the pryce he hath payed and the grounds of his intercession let him speak but otherwise the sinner is secure Rom. 8.3 34. 1 John 2.1 Oh! but you will say I know it is so of a truth devils and men cannot wrong me but can I not wrong my selfe may I not through my folly ask a serpent in stead of a fish nay and take it into my bosome till it sting me to death Ans Thy Advocat will not undertake a wrong cause he will not wrong thee though thou wouldest wrong thy self he will appear for thee and against thy foolish suit and he will say Lord pity that poor deluded creature for whom I have shed my blood (o) Ps 140 8. grant not his foolâ—sh desire further not his wicked device against himself but though he hath askt a (p) Luk. 11.11 scorpion let him have an egge And the (q) Mat. â— 11 father will say let it be so let him have a corrosive as most profitable rather then a cordiall to feed his disease let him him have a bitter potion for his health will the great Physitian say rather then that delicious cup of poyson which he desires he will give what is good but he will suffer no evil to touch him Ps 84.11 Ps 121.7 And if at any time for thy tryall he suffer thee to fall he will raise thee up again thou shalt not for ever be left in the snare thou canst not (r) Ps 37 2â— utterly perish none is able neither Sathan nor thy lusts to pluck the out of Christs hands and he will not quite his grips for one that is weaker then himself he will never part with thee Joh. 10.28 But you will yet say O! but as we are thus ready to mistake so also to forget or not mind our condition our wants and necessities and we are exposed to so many tryalls temptations and hazards that we cannot foresee them Ans But yet our Redeemer and Head discerns them all alar off he did forsee Peters fall and prayed for his recovery and thus provided a remedy before the patient knew of his disease Luk. 22.31 32. He will not wait till we imploy him he will do as our need requireth though we be not sensible and do not know what we stand in need of O! but you will reply if I did stand in need of some few things only this were some door of hope but my wants are so many that I cannot expect a supply of them all What shall I have so many helps and so much provision for my journey shall Manna daily be rained down on my tent while I am in this wildernesse and the immortall crown of glory put on my head so soon as I enter into the promised land If I were a Moses Daniel or Job it were not so much but how can I believe that such a vile and wretched sinner as I shall be thus dealt with Ans O! but behold thy Advocat with a pryce in his hand to lay out for all thy debts and to purchase all thy mercies if the cry of his blood do not outcry thy sins if his merits be not greater then the mercies thou desirest thou mayest fear but since his treasures can never be exhausted since they are indeed such as the Sparish ambassadour alluding to the golden mines in Jndia said his Masters were without a bottome O then let your joy be full the father will look over all thy imperfections and blemishes all thy sins and provocations though never so great and many and he will look to him who stands at his right hand who hath made a mends for all the wrongs thou hast done and who is the (Å¿) 1 Joh. 2.2 propitiation for all thy sins and he will say I pity this ungrate wretch I freely pardon all his offences for thy sake since he hath come unto thee and given thee his employment since he hath intrusted his cause to thee it shall not miscarry I can deny thee nothing let him have his desire ask what he will he shall have it Mat. 7.7 c. And our blessed Advocat will turn to thee and say I have dispatched your businesse ask and spare not and whatsoever ye shall ask be it never so great if good for you I will give you my word which is surer then all the bonds ye can imagine ye shall receive it that your joy may be full Joh. 16.23 24. Joh. 14.13 14. c. Oh! will you ponder these strong supports of faith these sure grounds of consolation and ye who did never yet fully believe nor could be comforted by that great word of (t) Though it be set down by way of narration promise Rom. 8.28 I did indeed will you say think that God did bestow many good things on his honest servants here and that all should be well with them hereafter but that all things all the crosses and losses all the tryalls and various dispensations of providence that befall them here in their pilgrimage should contribute and work together for their good I never could be perswaded to believe I did not imagine that such a thing was possible especially since sense and reason and the daily complaints of the Saints did step in as so many evidences and witnesses to depone that it was not so O! ye jealous and suspicious ones ye who walk too much by sense and are so (n) Luk. 24.25 slow of heart to believe this word of truth O! thou who dost not prize thy priviledge and art not thankfull for thy mercies which thou wilt not know or acknowledge remember who Christ is and what he is to thee what he hath done and suffered for thee and what now is his work and businesse what desires he (x) See
Catech quest 44. Christ executeth the office of a priest in making continuall intercession for his people continually puts up for thee and be no more jealous of him but rebuke thine own unbeliefe O! thou child of Light who hitherto hast (y) Is 50.10 walled in darknesse cast off thy sables and mourning attire and run to the full breasts of Christs Intercession and suck from thence matter of all joy and consolation O! remember your Redeemer liveth and that he liveth for (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper vivens ad hoc ut interpellet Eras transl semper vivit ad supplicandum Castal transl ever to make intercession his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his great work and businesse in heaven is to plead for and procure what he desired to his servants while he was on earth viz the fulnesse of their joy that his (a) Ioh. 15.11 joy may remaine in us and that our joy may be full As for the grounds of this intercession and the reasons why our blessed Saviour doth undergo such a work and employment for us we shall only name three 1. The office he hath undertaken he is the high Priest of our profession Heb. 3.1 And he will be a faithfull high Priest to make reconciliation Heb. 2.17 he is a priest for ever Heb. 6.2 and therefore he will for ever (b) Yea Swarez doth not only think that Christ now maketh continuall intercession but he reprehends Clichtovaeus for affirming that Christ while on earth did not alwaies pray for saith he his ministery and sufferings did not divert his godly mind from divine contemplations and praises c. yea his steep which seemeth a strange paradox did not hinder him albeit some times in a speciall manner he be said in the Scripture to pray as going about that exercise in a humane way by dependance and reflexion upon the imagination applicando intellectum ut indigentem Phantasmatibus Swar loc cit lib. 1 cap. 1. Sect 7. make intercession for the people Heb. 7.26 He cannot offer up a sacrifice he is in glory and cannot now die but he is still a priest and must be doing and therefore he will interceed he lived on earth to execute the one part of his priestly office to offer up himself for the sins of his people though he did preach and pray yet his sacrifice was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his life on earth and now he liveth in heaven and his main work there is to make intercession for us he still executes his kingly and propheticall office he still rules and defends us as our king he yet stands at the door and knocks he is the great prophet and instructer of his people and what are we it is our honor that we are his underlings his ministers and servants and therefore he will also be a priest for ever and since there is no other part of that office remaining now to be executed no other part that can sit his condition and beseem his glory he must interceed and thereby answer the type When our high priest goeth in to the holy of holies he must bear the tribes on his heart their names must be engraven there and appear for them and in their name He will not be called a titular priest he will not have an empty stile if he be a priest for ever he will ever be acting as a priest he will not keep the name for what is already past there must be some present office and that not idle and without work and employment some thing to answer the word else he would disdain it and thus he having while he was on earth purchased a pardon for us our peace and reconciliation with God all the mercies we stand in need of and the immortall crown to be put on our head when we have finished our course he will now in heaven plead and maintain our right and see us put in possession of these things he hath purchased to us 2. His love that mysterious and unconceivable love whose (c) Ephes 3.18 19 20. dimensions we cannot fathom will set him a work to do exceeding aboundantly above all that we can think or ask he who spared not his own blood for us will spare no pains for promoving our happinesse his glory will not make him forget his spouse in her rags he must still be acting for us he must have an hand in every step of our happinesse as he is the author so he must be the finisher of it Heb. 12.2 As he was the author to purchase so he will be the finisher to effect and to plead for the accomplishment of our salvation as he is a faithfull so he is a mercifull high priest he will leave no means unessayed for procuring our reconciliation and promoving our comfort and felicity Heb. 2.17 3. His sympathie his fellow-feeling the head in heaven is sensible and doth complain of the pain his members on earth do suffer Saul Saul why persecutest thou me Act. 9.4 He was a man of sorrows and acquainted with griefs Is 53.3 He is 1. a man and as our brother he is affected with our troubles and afflictions But 2. he is a man of sorrows which he did bear for us he was wounded for our transgressions and will he not be touched with the feeling of our infirmities v. 4 5. And 3. he was acquainted with grief and that not only that thereby he might purchase our joy and comfort that his grief might be a plaister to heal all our wounds v. 5. But also that by that experience he might learn the more to sympathize and be touched with the feeling of our sores and might be the more fit and able to pity the tempted and afflicted Heb. 2.18 and 4.15 16. O! how doth his bowels yearn towards us in the day of our trouble he pitieth us and cannot forbear he must help he must plead and interceed for us Yea not only 1. when we are following duty and meet with crosses in our way But 2. also when we are out of the way and are eating the fruit of our evil doings and smarting because of our sins Yea and 3. he pitieth us when we are grieving him not only our crosses but also our sins do move him to compassion and stir up his tender bowels he not only sympathizeth with us while we are in the furnace but also while we are (d) 2 Pet. 2.22 wallowing in the mire O! what a strange inference and connexion must there be between our sining and grieving of him and his sympathizing with us and pleading for us and yet the Scripture holds out not only a connexion and compatibility of these together but also some kind of inference and illation as if our sins did move and prevail with our compassionat Saviour to interceed for us If any man sin we have an Advocat with the Father 1 Joh. 2.1 Ah! should it not rather have been said if any man sin not Christ
that one can act and do what the other two doth not for they have one nature and so the same presence they have one power and so the same work and therefore that work and symbole whether sensible or spirituall whereby one of the persons of the Trinity doth in some particular manner appear and manifest himself must be the effect and product of all the three albeit for this end and purpose that it may in some speciall maner and upon some particular account represent and have a peculiar relation unto some one of those blessed persons and not to the other two Neither 2. must we imagine that what is said or done in a (s) As that in the objection Zech. 3. vision or by sensible (t) As that God did speak walk c. symbols and representations is personally and really acted by those glorious persons but thereby is held forth 1. that naturall order and distinction of the persons of the Trinity an order in subsisting and working but no inequality or subjection of one person to another sed ut personarum saith (u) Syntag. part 1. Disp 22. Sect. 11. Tilen sic actionum personalium ordo ac distinctio hoc pacto de signatur 2. Thereby is signified that (x) Neque per missionem spiritus imperium aliquod servile vel ipsius personae nullis locorum spatiis circumscriptae motus localis sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duntaxat extraordinaria effecta aut peculiare aliquod presentiae ipsius symbolum intelligendum est Tilen ibid. Sect. 10. aliud est jus naturae aliud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vo untaria disp 21.2 Sect. 27. Sed quae subiicit deobedientia honore Patri à Christo exhibito intelligenda sunt de natura humana quamvis fatendum sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhac dispensatione gloriam suam ad tempus occultasse nunquam tamen abdicasse vel alteri dedisse x of which appropriation we purpose to speak at some greater length part 3. Chap 1. appropriation of attributes and works which is founded upon that naturall order and doth flow from the voluntary economy and dispensation in their way of acting and conveighing the good things in the Gospel-offer to the sons of men And thus 3. What is said of Christ his appearing and being present by some sensible symbole or of his intercession represented to the prophets in some vision doth not import that for that time he did personally appear and did then interceed for his people but that according to that eternall transaction and covenant amongst the persons of the Trinity he was in time to take on him our nature and in it really to act what then was represented and thus even then he was the Angel of the Covenant by vertue of that eternal transaction and accordingly his dispensations did from time to time answer and in some manner represent that paction and agreement and adumbrat what in due time he would personally do and suffer for the Elect as his appearing conducting and comforting the ancient people by some sensible signes of his presence untill the (y) Gal. 4.4 fulness of time came and then he appeared in our nature personally united to the divine and in it did really perform what had been formerly only shaddowed forth and typified then he did execute the office of a Priest in all it's parts offering up himself in a sacrifice on earth and then ascending into heaven there to appear and interceed for us for ever And thus we grant that Christ did typically and symbolically interceed and appear under the Old Testament though not properly and personally So much for discovering the first rock As for the second the judicious (z) Thom. Goodwin tr of faith from Christs Intercession Mr. Goodwin seemeth to ascribe too much to Christs intercession as it is contra distinguished from his sacrifice we will only offer these few particulars from that elaborat Treatise of the triumph of faith from Christs intercession 1. This was saith he so necessary a part of his priesthood that without it he had not been a compleat Priest for he had then left his Office imperfect and had done it but by halfes seing the other part of it the work of intercession lay still upon him to be acted in heaven sect 5. chap. 2. pag. (a) Edit Lond. an 1661. mihi 72. 2. Yea this part of his priesthood is of the two the more eminent yea the top the height of his priesthood ibid. pag. 79. 3. Yea all his priesthood would have been in-effectual if he had not acted the part of a Priest in heavenby intercession for by his death he did but begin the execution of his Office in heaven he ends it and if he had not fulfilled his Office in both the work of our salvation had not been fully perfected it was therefore as necessary as oblation it self ibid. pag. 81. 4. Yea so prevalent of it self it is that we might build upon it alone even as much as upon his death ibid. chap. 5. pag. 100. 5. The whole application of his redemption both in justifying and saving us first and last hath a special dependance upon this his intercession this all Divines do attribute unto it calling his death medium impetrationis that is the means of procurement and obtaining it for us But his intercession medium applicationis the means of applying all to us Christ purchaseth salvation to us by the one but possesseth us of it by the other the end of his death is adeptio juris purchasing a right unto salvation but of intercession procuratio ipsius salutis the very saving us actually and putting us in possession of heaven ibid. chap. 3. pag. 85. and chap. 4. pag. 93. 6. Although his being a Surety holds true of all parts of his office yet it doth in a more special way refer unto his intercession ibid. pag. 96. There be some other expressions to the same purpose here and there intermixed all alongst that Treatise but these are the most material on which he most insisteth We do not condemn but most heartily comply with this great Divine in his design which was to demonstrat the prevalency of Christs intercession and to hold that out as a sweet cordial to believers in all their fainting fits and a soveraign Catholicon to which they may recur for removing and preventing every distemper they are subject to O! for a heart to prize and a tongue to expresse that mystery of love care and tenderness of our glorified Redeemer towards his poor servants wrestling with many tryals and difficulties in this their pugrimage O! what bowels of sympathy and compassion are discovered by his continual intercession for us and all the texts cited by this Author and the several reasons drawn from thence do only prove 1. That Christ doth truly and properly interceed for us that his intercession is distinct from his oblation and sacrifice 2. That his intercession must prevail that
c. So much for the first branch of this Section As to the other It were a conceit too ridiculous if any would collect from these figurative invitations to the heavens and earth to praise God that they were capable of such an exercise that they could praise God or call upon him but there are one or two of these grounds for such expressions when they occur in the Scriptures 1. The heavens and earth with all their furniture may be said to declare the glory of God be cause the beholding and contemplating of them may and should be an occasion inviting and exciting man to his duty to admire and proclaim the power wisdome and glory of their maker and thus objectively and occasionally these inanimate creatures may be said to praise God 2. Because that order beauty perfection which they have (c) O quot sunc surdi qui non audiunt vocem quam insensibilia elementa audiverunt audivit sol obscuratus est lapis divisus est tetra tremuit peccator non com punctus est Gerhard harm de pas cap. 14. pag. mihi 660. kept unto this day not having as yet lost their first lustre they had when they came from the presse may shame degene rate man and cast him in the dust to confess that any of these base creatures which God hath put under his feet if it were capable of reason and to converse with God would be more fit to draw nigh to him and be employed in such an heavenly employment then sinful men who have lost Gods image and all their native beauty and ornaments who have so exceedingly polluted themselves and who take such pleasure to wallow in the mire and who dare rebell against their Maker to whom the senselesse creatures have alwaies been obedient 3. Since God out of his generall bounty and as the great Lord of heaven and earth doth provide for all their Host and doth answer and satisfie the natural appetite of inanimate creatures and the sensitive desire of the brutes these may be said in their own way and according to their capacity to call upon God viz. 1. By the voice of subordination and subjection unto and dependance upon him 2. By the voice of natural exigence and of want and indigence Thus Ps 104. 27. and 145. 15. the eyes of all things are said to wait upon him that he may give them their meat in due season and ver 21. the Lyons particularly are named and those unruly proud beasts are said to stoop and seek their meat from him and then ver 10. all his works are said to praise him who is good to all and whose tender mercies are over all his works 4. Such a glorious employment may be ascribed to these creatures not absolutely but hypothetically and by way of supposition not that they are capable of such an exercise but if they could if they were fit to be thus employed it s their duty to which they are infinitely engaged and it would be their happiness to be thus exercised though we Alas who have the honour to be called to such a glorious work do undervalue and slight this great priviledge Sect. 2. Who once were but now are not capable of nor called to offer up this spiritual Sacrifice Whether the Angels and Saints in glory do pray and whether the devils and damned may pray and call upon God That Angels and Men while viators and before they were stated into an unalterable condition might have offered up their desires to God and so were capable of and fit to be employed in this spirituall exercise will not I think be denyed by any and it is no less certain that devils and the (a) 1 Pet. 3.19 spirits in prison the souls of the damned now in torment dare not they may not now look up to God they dare not now draw nigh to him who is a (b) Heb. 12.29 consuming fire to them they will not worship him and present their supplications to him and though they were able and willing it were to no purpose God would not accept of them who have let the acceptable time pass away It is to no purpose to supplicate the Iudge after the sentence is pronounced But it is more dubious whether or not good Angels and the (c) Heb. 12.23 spirits of just men made perfect do pray that there is no unfitness in the thing is granted on all hands but the question is whether now de facto they are thus employed or if all their work be to behold enjoy admire and praise him who hath put an incorruptible (d) 1 Cor. 9.25 crown upon their heads 2. If the Church triumphant doth in the generall pray for the Church militant that God would preserve them from the rage and malice of devils and men that he would comfort and strengthen them under all their trials and temptations 3. If also in particular such and such Saints do pray for such and such mercies to such and such particular persons As for the two first branches of the question orthodox Divines do not deny that the Angels and Saints in glory do 1. pray and 2. in the general offer up their desires for their brethren while they are standing in the open field exposed to the violence of so many and potent enemies that the Lord would pity uphold and strengthen them albeit they call to Papists for some evidence from Scripture before they determine that as a point of faith and indubitable truth Hence the learned (e) Dan. Chamier panst tom 2. lib. 8. cap. 3 4. Chamier doth bring all the arguments alledged by Papists unto the triall and hath discovered their weakness yet not denying but on the contrary granting that there is much (f) P. Martyr grants that they desire the good of the Elect but he doubts if they offer up these desires prayer-wayes to God Quanquam ego facile admisero sanctos in patriâ votis ardentissimis salutem electorum optare non tamen ausim dicere cos pro illis orare praesertim cum scriptura id nusquam doceat loc com cl 3. loc 13. sect 16. probability in the thing only he doth (g) Cham. loc cit cap. 5 6 7 8. deny that the Saints in glory do know our particular exigences and straits and that peculiarly they pray for such and such mercies to such and such persons But of this more when we come to speak against our invocating of and praying unto them But it may be askt whether the souls in glory do now pray for any thing to themselves And here (h) Tho. 2.2 quaest 83. art 11. ad 1. sanctis in patriâ nihil deest beatitudinis nisi gloria corporis pro qua crant Thomas speaks more sparingly then the later Papists affirming that they only pray for the resurrection and glory of their bodies since they stand in need of no other thing to compleat their happiness But Al. (i)
approbation but on the contrary when through ignorance and infirmity and being under a surprisal they have tendered but a little of their homage and that worship they owe to God unto the creature though never so eminent and excellent though an Apostle or Angel they have been admonished of and rebuked for their errour as Act. 10.25 26. Rev. 19.10 and 22.8 9. O! but may Saint-worshipers say what is refused in modesty should not therefore be denied or withheld O! but hearken and ye shall hear reason for their refusing yea and abominating that service and homage O! saith (x) What Peter abominateth while he was on earth he will not accept while he is in heaven until the reason he used prove null and he leave off to be a man or fellow-creature with us Peter to Cornelius why wilt thou fall down at my feet Ah! am not I a man and wilt thou make an idol of me and see thou do it not saith the Angel to John for I am thy fellow servant and of thy brethren worship not me but God We may here admire (y) Bell. de sanct beat lib 1. cap. 14. sect ad 4. dico Bellarmines impudency in pleading Johns practice as a rule and ground for ours Whether saith (z) num melius Johanne norunt Calvinistae c. he did John or the Calvinists best know if Angels should be worshiped And wherefore are we reprehended for doing what John did Ans Because John himself is reprehended and who knowing what he saith would affirm that we should practise what is condemned in him and make that for which he was rebuked a rule whereby we should walk Albeit Balaams asse when she saw the Angel of the Lord standing in the way turned aside yet these men though they hear an Angel from heaven crossing their way and calling to them to halt they will notwithstanding drive on and go forward It s true John was the Disciple whom Christ loved and an eminent Saint but not free of sin untill by death he was freed of the body of sin and death which was derived to him from the first Adam he was subject to mistakes failings and infirmities and whether shall we think that John or the Angel was in an errour for both could not be right there being such an opposition the Angel condemning what the Apostle practiseth and holding out a reason for his reproof and Johns relapsing into the same fault is a further proof of his weakness while he was surprised with the glorious appearance of the Angel but it no wayes helps Bellarmin's cause But the Angels renewed reproof is a new confirmation of his errour for though Mala non sunt bis facienda yet pulchra vera sunt bis dicenda eoque magis observanda The oftner an evil is committed it is the worse but the oftner a truth is inculcated it should be the more headed and observed Then while Papists shall be able 1. to convince us that they know better how to entertain Saints and Angels then they themselves know how they should be used by us yea 2. While they shall make good that the holy Angels can dissemble and like men in their vain complements refuse what is due to them and bring a lye to back their complement and 3. Till they can prove that their canonized Saints are not yet (a) According to that usual synecdoche totius pro parte the soul as being the nobler part gets the denomination of the whole men their fellow servants and creatures they must have us excused if we challenge them of idolatry while they give the worship wich is due to God unto the work of his hands 3. (b) Arg. 3. We should only pray to him who is 1. omnipotent and able to save and deliver and to do (c) Eph. 3.20 exceeding abundantly above all that we can think or ask 2. Omnipresent and alwaies at hand who is not on a journey as (d) 1 King 18.27 Eliah mockingly said of Baal while his Priests were crying unto him and far from home when we knock 3. Omniscient and knows the very (e) 1 King 8.39 thoughts and desires of our hearts he must know our wants and hear our cryes and complaint he must not be a sleep or diverted by talking with some other petitioner so that like Baals Priests we should cry aloud to awaken him or wait till he be at leasure to hearken to us but there is only one Omnipotent to whom all things are possible Mat. 19.26 One who is omni-present from whose presence we cannot flee run where we will Ps 139.7 8 9. And only he is omniscient from whose eyes nothing is hid and he it is and he only with whom we have to do Heb. 4.13 Ergo. Albeit Papists dare not so impudently blaspheme as to ascribe any of these divine attributes to the creature yet say they the Saints in glory have power with God and he hath put in their hands the dispensation of mercies and by beholding his face they see there as in a glasse though not all things whatsoever yet what concerneth them and is pertinent to them to know and thus they must know and hear when we pray unto them Ans Yet Scripture holds forth the ministry of Angels Heb. 1 14. but it doth not speak of any such ministry committed to the Saints after their removal but supposing it were so should we therefore rob the master and give to his servant that honour and glory that is due to him alone I am the Lord saith the holy one that is my name and my glory will I not give to another neither my praise to graven images Isa 42.8 Idolatry in the Word is frequently called whoredome now it were a poor plea for the whorish wife to say to her husband ye sent your servant to wait upon me and minister unto me or I knew such a one to be your friend and have moyen with you and why might I not then use him as my husband since ye loved him why might I not deal kindly with him for your sake And should not the honest servant if tempted by an impudent woman say with (f) Genes 39.8 9. Joseph my kind master hath committed (g) Qui babet habentem omnia habet omnia all to my hand neither hath he kept back any thing in that he hath given me himself except his glory how then can I do this great wickedness to rob him thereof We heard how Peter and the Angel would not durst not rob him thereof and how zealously did Barnabas and Paul protest against their madness who would have sacrificed unto them And little know these deluded creatures with what (h) Nemo dicat timeo ne irascatur mihi angelus si non illum colo tunc tibi irascitur quando illum colere volueris bonus est enim Deum amat c August in Ps 96. indignation the holy Angels and the spirits of just men do abhor
these spiritual sacrifices of prayers and praises which deluded idolaters do offer up unto them As for that glasse of the trinity in which they imagine the Saints to behold all things that concern them and so what prayers are offered up unto them many Papists long since have dasht it in pieces as being ashamed of such a groundless invention So Scotus Bonaventura Gabriel Câ—â—â—m and (i) Quos simpliciter illud coÌ„mentum rejicere affirmat inter quos enumerat ipsum Thomam sect 9. omnes Thomistas sect 14. omnes Theologos sect 15. ex quorum placitis argumentatur contra hoc fictitium speculum Mart. Becan theol schoi part 1. tract 1. cap. 9. q. 13. others whom the Jesuit Becan citeth and followeth to which we may add Henricus Gandavensis quoâ—â— 6. art 4. whom (k) Dom. Bannez in 1. tom 1. ad quaest 12. art 8. Bannez will have the first who removed the black from the back of that glass and our learned Country-man Io. Major in 4. sent dist 49. quaest 5. So that (l) Quilibet beatus videt in verbo hee est in essentiâ divinâ tanquam objecto cognito ut explicatur ab aliis ea omnia quae pertinent ad suum statum ut docent communiter omnes theologi cum S. Tho. 1. p. q. 12. art 6. haec Alvar. in 3. quaest 10. art 3. disp 55. § it Didacus Alvarez hath wronged himself while he would abuse the reader in making him believe that all Theologs with Thom. 1. part quaest 12. art 6. but as he hath mistaken the thing so also he or the Printer the figure for in that sixth article Thomas speaketh not one word to that question but art 8. do teach that the Saints by beholding of God do (m) Rectè Calvin in 1. Cor. 13.8 imaginantur inquit Papistae sanctos ex reftexo lumine quod haebent ex conspectu Dei videre totum mundum sed profanum est figmentum prorsus gemilitium quod Aegyptiacam Theologiam magis recipit quam Christianae philosophiae conveniat c. see in him all things that belong to their state You will say what prospect have they who reject this glass found for the Saints to look down from heaven to earth Ans Martin (n) Becan loc cit Becan for healing the wound he had made bringeth three sorts of plaisters nor knowing any thing on which he could rely 1. The report of those who daily come from earth as if the dead after their arrival in heaven made it their work to shew to their brethren what was doing on earth when they removed from it 2. The relation of Angels as if these ministring Spirits for the heirs of salvation did minister unto them after they were brought home to their Fathers house they are indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are ministring Spirits to them who shall be not to these who already are heirs and inheritors of salvation Heb. 1.14 3. Revelation from God as if the Lord did say unto them pity such and such a man for he prayeth unto you but will not the Lord rather pity and shew mercy of himself then wait upon and thus as it were deal with others that they may deal with him for that effect And then I would ask what warrand they can produce for such a revelation and how they came to know it before it was revealed unto them and whether it be an extraordinary dispensation or not whether the Lord maketh such a revelation to the Saints immediatly or by some signes and instruments and what these are c. (o) Bell. de sanct beat lib. â— cap. 20. Bellarmine finding himself at a loss here having alledged four opinions of the Roman Rabbies he leaveth the question with this uncertain determination that one of these four viz. that dream of the glass of the Trinity is most probable and another viz. the last of Becans subterfuges concerning divine revelation is more fit and efficacious for convincing of haereticks and that the other two are not satisfactory We may fitly here alledge Erasmus his pithy Sarcasme as being more pertinent then Arguments while we have to deal with such obstinat adversaries There was one saith (p) Apud Chemn loc cit pag. mihi 296. he who in the time of a storm being in great danger and seing every one to run to his tutelar Angel reasoned thus with himself If I should now call upon our Nicholaus to whom the care of Sea-men is committed perhaps he will not hear me and is ignorant of my hazard and though he know my condition and hear what I say yet what know I but he may be so busied and taken up with the complaints of others that he hath no leasure to help me therefore he resolves to take the surest and shortest out and immediately to run to God in Christ who is able and willing to pity us and who hath commanded us to call on him in the day of trouble and promised to deliver us Ps 50.15 Surely that (q) Vid Chem. ibid. Nobleman that was with George Duke of Saxony at the time of his death did rightly determine the controversie that was among the Moncks some counselling him to pray to Mary some that he would pray to the Angels others to this and that Saint O! saith this Nobleman your Highness as to civil and politick affairs used alwayes to say that the streight way was the shortest and best wherefore then suffer ye your self to be misled by looking after these Maeanders these crooked and by-wayes and do not rather directly run to God in Christ who is able and ready to help all these that come unto him Arg. 4 4. We must pray in faith nothing wavering Jam. 1.6 But Papists cannot pray to Saints in faith they must waver and doubt 1. of their warrant for there is no such thing enjoyned in the Word as we shall hear themselves confess O but saith the Lord what thing soever I command you observe to do it thou shalt not add thereto nor diminish from it Deut. 12.32 Thou must saith (r) August de consensevang 1.2 Deum sic colere oportet quomodo scipsum colendum esse praeceâ—it-â—orare aliter quam Deminus docuis non ignorantia solum sed culpa est quare honorandus esse non intelligitur nisi ipse docuerit honorandum dei honorem per Deum docemur non est de Deo humanis judiclis sentiondum Aug de trin lib. 5. Austin so worship God as he hath prescribed and if thou pray otherwise then he hath taught thee thou offerest to him the sacrifice of a fool thou must not make thy reason a rule for his service 2. They must doubt whether these new patrons will accept of that piece of homage from their hands since in the Scriptures we read of none who would thus suffer their master to be robbed of his glory 3. They must waver and
liveth to plead his peoples cause and interceed for them Heb. 7.25 24 In the outward Court and Tabernacle the whole congregation might pray but none might enter into the Holy of Holies but the high Priest with blood Heb. 9.6 7. All Saints may joyn on earth in this lower and outer Court but in the heavens that Holy of holies only our high Priest appeareth for us presenting our sacrifices and mingling his blood that excellent perfume therewith Heb. 6.20 But Papists would cloak the matter with a distinction between a Mediator of intercession and a Mediator of redemption and they say they do not wrong Christ while they substitute many intercessors since they only acknowledge him to be the Redeemer Repl. But if we beleeve the Scriptures then we must grant that as there is but one God so there is but one Mediator between God and man to interceed with God for man to wit the man Christ Jesus (n) It s observable that the Apostle here while he speaketh of prayer excludeth the mediation of all others as Calvin well observeth atque horum quoque insuâ—sitatem coarguâ— loci circumstantia quandequidem hie de precibus ex professo tractatur Calvin in 1 Tim. 2 5â— 1 Tim. 2.5 6. Heb. 9.15 Where also we have the ground of his mediation from which we may argue thus 1. None can be a Mediator to interceed for sinners but he who hath offered himself a ransome for sin but no Angel or man did or was able to pay a farthing of our debt Ergo. 2. He who is our Patron and Advocate must be able in point of law and justice to carry our cause and so he must be according to the Apostles inference 1 Joh. 1 2. the propitiation for our sins but Christ is the alone propitiation and therefore the sole advocate of sinners It was well said by (o) Pro quo autem nullus interpellar sed ipse pro emnibus hic unus verusque mediator est Aug. lib. 2. cont Parm cap. 8. Austin He for whom none interceedeth but he for all must be the alone and true Mediator But such is (p) Bell. loc cit cap. 20. § hanc rationem secutus est B. August Bellarmines rather impudence then ingenuous confidence that he dare cite this passage for clearing one of his distinctions But yet he is pleased to take notice of Calvins abuse as he would make us beleeve of that place yet in effect saith nothing to that which mainly striketh at the root of Saint-invocation viz. that Christ is the alone and true Mediator and therefore all other mediators to whom we offer our prayers must be so many empty shadows and lying waters which will not refresh the weary passenger And the following words which Bellarmine either hath not been at the pains to read and ponder or else of purpose passeth over will sufficiently vindicate Augustine from the popish false glosses for saith he Nam si esset mediator Paulus essent utique caeteri co-apestoli ejus ac sic multi Mediatores essent nec ipsi Paulo constaret ratio qua dixerat unus enim Deus unus Mediator Dei hominum homo Christus Jesus Aug. loc cit But as redemption and intercession must not be separated in the Mediator neither have the authors of that distinction separated these in their practice but to whom they have run as unto intercessors to them they have leaned as unto (q) Vid. Calvin in 1 Tim. 2.5 Redeemers Thus in their Litanies and forms of prayer and particularly in Mary her Psaltery published to the view of the world they call to the Saints as authors and procurers of mercies spiritual and temporal O! what blasphemy hath been vented in their blind zeal towards these strange gods The learned (r) Chem. exam Conc. Trid. part 3. in decr de invocat See also Dr. Usher lol cit Chemnitius hath set down a large catalogue of this kind of abomination and impudent idolatry especially in their supplications to the virgin Mary in which they call her the queen of heaven the mother of mercy their hope life refuge strength c. and in her Psalter they have ascribed to her what was said by the Prophet in the Psalms for proclaiming the glory and majesty of God viz. that (Å¿) Psalter B. Marâ— virg Ps 18. Ps â—7 Ps 30. c. the heavens declare hâ—r glory In thee O Lady have I put my trust let me never be confounded save me Lady by thy name O come let us sing unto our queen that brings salvation her mercy endureth for ever except our Lady build the house of our heart the building will not continue c. Be astonished O ye heavens and be confounded O ye earth who to this day declare the glory of your Maker to see the sons of men for whose use ye were made thus to dishonour their Master and to give his glory to the poor creature If their set forms compiled by the learned be laden with such stuffe what must then the licentious liberty be which the rude (t) Let us hear Calvin who was better acquainted with their practice then we who live at suc a distance Quod Satan sub papatu eousque perduxit ut vix millesimus quisque mediatorem Christum vel titulo tenus agnosceret ita illis nomen est invisum ut si quispiam Christi Mediatoris faciat mentionem praeteritis sanctis mox suspicione gravetur haeresios Calvin in 1 Tim. 2.5 multitude takes to themselves at their private devotion And albeit Bellarmine Suarez and others dare not own these execrable blasphemies in point of dispute yet take their best refined speculations and view them narrowly and they shall appear to be nothing else but a nursery of such abominations and though in their debates they will not because they cannot defend yet who is he amongst them that freely rebukes or takes pains to remedy this evil though so publickly and frequently committed Yea not only their Postillators with the rable of their ignorant and blind preachers but their most learned and subtile Rabbies do lay the foundation for such a superstructure their (u) Magist sent lib. 4. dis 45. Scot. ibid. q. 4. Thom. 2.2 quaest 83. art 4. in corp summa Tab. 5. orare Bellarm de sanct beat lib. 1. cap 20. Suarez loc cit lib. 1. de or cap. 10. § 12. c. I might here fill some pages with citations Lombard Thomas Scotus Summa Tabiena Bellarmine Vasquez Suarez Valentia Bannez Becanus c. do maintain and plead that the Saints by their merits do obtain and thus with their money purchase an answer to our prayers I needed not have named any for this it being the doctrine of all the popish Clergy who of them have written on this subject who doth not make the merits of the Saints the ground of Saint-invocation According to their (x) Thom. loc jam citato masters doctrine Orationem porrigimus
much darkned and obscured it that it were no difficult task to hold out not only several errors but also contradictious in one and the same author but we shall only meddle with so much of that question as concerneth our present purpose will of God as to our point way fall under a threefold consideration 1. as it doth import the decrees and eternal purposes of God 2. The commands and precepts and 3. the promises The Scriptures frequently hold forth all these as the will of God and so we must speak of them For albeit the commandments and promises are rather signs of Gods will and expressions the one viz. the commandments of our duty and the other viz. the premises of our reward the one holding out the rule of the other a comfortable motive to obedience Yet they do suppose and carry along with them the mind and will of God not concerning events which must come to pass but concerning our duty and carriage they shew unto us what God hath appointed us to do and what would be well-pleasing and acceptable unto him and what we may expect from him when we make conscience of our duty and are carefull to obey and conform our wayes to his will As for the first the purposes and decrees of God concerning the futurition of events cannot be the rule of prayer God's determining and appointing that such things shall or shall not come to passe cannot be a warrant and rule for us to ask or not to ask such things 1. Because the decrees of God are hidden and not known to us but by their execution and thus if the decree were a rule we should not know what to ask till we had received and then we should praise and not petition it were foolish to ask what we have already gotten 2. There could be no sinfull omission and none must be obliged to do more then he doth for God not having decreed that he shall do he must according to that opinion want a rule and warrant for acting and doing and so cannot be obliged to do but must do well in not doing and become guilty if he did act and do 3. If the decrees of God concerning the futurition of events wâ—re a rule either for our works or desires and prayers all the scandalâ— and offences all the abominable practices of vile men all their trâ—â—cheries oppressions c. would be service done to God and while the actors were doing or designing their mischâ—â—vous câ—urses they might recommend these to God and offâ—r 〈◊〉 â—p in prayer and accordingly expect successe unto and a blessing upon such wicked endeavours But some perhaps will reply Albeit the secret counsel and hidden decrees of God cannot be our rule as being unknown to us till the event and execution bring them to light yet if the eternal and immutable purpose of God were revealed unto us and therefore so far as and when it is discovered and râ—â—â—aled to us it must lay an obligation on us to comply with it and not to counteract or in the least oppose and appear against it least we be found to proclaim a war with the heavens and a licence for poâ—sheards on earth to strive with their Maker Ans Not only the decrees of God as they are lockt up in the infinit treasure of his omâ—iscience and kept secret from us cannot be a rule whereunto we should conform our wayes and actions but â—ven after they are revealed unto us and we may as truly be said to fight against God and oppose our wills to his while we pray and wrestle against his hidden as when agâ—inst his revealed purposes For though our ignorance may excuse and diminish our guiltiness in part yet it cannot altogether remove it nor annul that real opposition that is between our prayers and endeavours and the decrees of God And thus the godly when they meet with disappointment and thus come to see that they have had the decree of God against them must be in a sad plight when they consider that all the while they have been fighting and rebelling against God in their prayers endeavours c. As therefore we must not make Gods secret decrees concerning things that shall come to passe our rule so neither though they were and when they are revealed to us for Herod Pontius Pilat and the people of Israel did nothing against our blessed Saviour but what the hand and counsel of God had determined to be done Act. 4.27.28 And yet that was no plea for them and though they had as all of them from the Scriptures might have known the mind of God in this yet should they not have prayed for grace whereby they might have been enabled to withstand temptations to such a vile fact and was it not their duty notwithstanding of such a decree to own and stand for Christ and had it been a sin in Hazael to continue in that good mood in which he seemed to be when he ask't if he was a dog to commit such wickednesse and cruelty as the Prophet foretold to be don by him 2 King 8.13 12. Christ shew to Peter that he should deny him and that the rest of the disciples would forsake him and be offended because of him Mat. 26.31 Joh. 16.32 Will any man therefore imagine that it was not lawfull for Peter and the rest of the Apostles to (c) And then Christs exhortation to watch and pray Mat. 26.41 had been needlesse if not also sinfull pray watch and strive against the temptations wherewith they were to encounter Nay if this foundation were once laid what vile and abominable inferences might be drawn from it That holynesse were needlesse yea that there could no sin be committed by devils or men and that the vilest wretch did no lesse please God then the holiest man on earth or Saint in heaven because that all things that come to passe do fall under the decree of God thus also the wicked son according to that well known instance of (d) August Ench. rid cap. 101. Aliquando autem bona voluntate homo vult aliquid quod Deus non vult tanquam si bonus filius patrem velit vivere quem Deus bona voluntate vult mori rursus fieri potest ut hoc velit homo voluntate malâ quod Deus vult bonâ ut si malus silius velit mori patrem velit hoc etiam Deus c. vid loc Augustin who wisheth his sick Fathers death that he might enjoy the inheritance would be more innocent and commendable then the godly son who prayeth and desireth that his Father may live because the wicked son hath the decree of God on his side and willeth what God willeth and hath decreed since as is supposed the father dieth and doth not recover The Apostle Rom. 9 19. meets with a blasphemy which sprang from this root Why doth he yet find fault did desperat sinners say for who hath resisted his will as if they had
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
rule so it s 2. constant perpetual and immovable we need not fear least the Lord abrogate and disannul it but that same hand of providence which now holdeth out to us what our hears desire may in a moment be lifted up against us that same hand that now seemeth to open the door may shut it when he pleaseth and crush thee if thou stand in the way Sect. 2. For what things and in what order and maner should we pray THe promise being such a sure ground and foundation of prayer we may safely go where see this star point out our way the promises are not only precious and exceeding great 2 Pet. 1.4 But also like the (a) Ps 119.96 commandments exceeding broad and of a large extent they go as far as a rational and sanctified appetite can reach The will I confesse may chuse every (b) Bonum est quod omnia appeâ—uus Arist Eth. 1. cap. good thing and the promise is of as large a compasse The Lord hath said that he will give grace and glory and are not these very large and comprehensive yet least any should complain he will leave no room for any exception but as he hath promised to give these great mercies so that he will withhold no good thing from his honest servants and supplicants Ps 84.11 Ps 34.9 10. Ps 23.1 Ps 85.12 c. and that he will preserve them from all evil Ps 1 21.7 that he will preserve their soul ver 7. and their body their going out and coming in and that he will not suffer their foot to be moved ver 8 3 5 6. Thus the promise excludeth nothing that is good and I know no good thing which we may not pray for Goodness by the Phylosophers is thought to be a relative property and in the Schools that is called good which is fit and (c) Bonum est ens ut conveniens non fibi ut ex ternâ—â—â—â— videtur manifestum sed alteri unde Hurtado ex divisione boni in honestum uâ—ile delectabile recte colligit bonum communiter usurpari pro convenienti quia inquit honestas utilitas delectatio dicunt ordinem ad aliud Hurt metaph disp 7. § 5. § 56. convenient which general may to good purpose be applyed to this case in divinity while we enquire what is good for a Christian and what he may claim and ask as being his by vertue of a promise viz not every thing which his lust doth crave but every thing that is fit and convenient and so good for him It may be riches pleasures honours c. would not hic nunc and at such a season be convenient for him but would prove a snare and therefore there is no promise that we can absolutely and peremptorily plead as a bond for such a supposed mercy The object of the promise must be some good thing bonum tibi there can be no promise made to thee but it must be concerning something which is good and covenient for thee otherwise it were rather a threatning then a promise O! If all our prayers and desires were thus limited and did carry alongst with them this proviso we would not be so peremptory in our requests nor so impatient under a repulse nor so ready to call in question Gods love and care and the truth of his promises when in mercy he refuseth to satisfie our lusts and foolish desires And O! with what confidence security and calmness of spirit might we roll our selves and all our affairs over upon our kind and provident Father who as he will not withhold what as good so will not suffer what is evil to come near us But as thou mayest ask every good so only what is good for no evil can be an object of love and desire but rather of hatred and aversation and so falleth not under a promise but a threatning and thus cannot be a fit material for prayer and supplication but rather for deprecation or imprecation But here we might speak to this question whether we may desire and pray for any evil whether of sin or suffering though not absolutely and for it self yet as it may be a mean for humbling of us and drawing us near to God There be few of those we have read who propound and none who at any length do speak to this material as we conceive case but since there be so many particulars which we must speak to in this Chapter we shall remit this to Part 3. and handle it amongst the cases Only let us from thence suppose that the object of our prayers must be something that is good fit convenient and profitable to us and that not only respectively and in reference to such an end but also absolutly and of it self at least negatively and permissively And thus it must not be evil either morally or physically it must not of it self be either dishonourable to God and contrary to his law or afflictive and bitter to us But as to what is thus good thou art not straitned either by the promise or the nature of this performance we have both conjoyned and meeting together in this center or rather diffused through this large circumferene Mat. 7.11 Your Father which is in heaven shall give good things to them that ask him We need not descend unto particulars these being so many and different whatever thou stands in need of what ever may be useful and profitable either for soul or body for this life or that which is to come for thy state and calling for thy present exigence and condition c. thou mayest ask in prayer and plead a promise for the obtaining of it All which good and desirable things are summarily comprehended under six heads in that perfect pattern which our Lord Jesus taught his Disciples Mat. 6.9 Luk. 11.2 a commentary and explication whereof we purpose not to offer now especially since that hath been often and fully done by many judicious and learned Divines But we shall reduce what we judged necessary to add concerning the object of prayer into two generals viz. of things and persons Of the first we shall speak here and of the second in the following Section 1. Then as to these good things and mercies which are the matter of prayer it would be observed 1. that these are either temporal belonging to our bodily and perishing being in this world or spiritual which do (d) For even these temporal things have a remote tendency and should by us be referred to such a noble end more immediatly concern the soul and our everlasting being and happinesse 2. Both spiritual and temporal mercies may be subdivided for some of them are more some lesse necessary for obtaining the aforesaid ends as amongst spirituals some are necessary for our being and spiritual life others only for our greater comfort vigor and activity in doing so amongst temporals some are necessary for our bodily being and life others only for the comfort better
reprobat and those who have committed that unpardonable sin against the holy Ghost c. WE need not ask if we should pray for others the Law of God the (a) Jam. 2.8 royall law of love and the constant practice of the Saints do point out this duty and as a threefold cord bindeth us thereunto first then God hath commanded us to pray for others Jam. 5.16 1 Joh. 5. â—6 Secondly he hath promised to answer 1 Joh. 5.14 16. Jam. 5.15 Thirdly he hath accordingly answered those prayers that have been put up for others Gen. 20.17 Exod. 33.17 Job 42.9 8. and though he be a reprobat for whom the Saints do pray yet they shall not lose their labour their prayers shall return into their own bosome they shall not return empty and without a blessing but shall bring with them an answer of peace to the supplicant Psa 35.13 Fourthly not only the Godly have required the mutuall help of one anothers prayers 2 Cor. 1.11 1 Thes 5.25 2 Thes 3.1 Heb. 13.18 but the wicked also as being convinced of the need they stood of the Saints prayers and the good which might be expected from thence 1 King 13.6 Act. 8.24 Fifthly as the Saints have desired others to pray for them so they have been carefull to (b) Orat apostolus pro plâ—be orat plebs pro apostolo oro se omnia membra orant coput pro omnibus interpellat August in Psa 34. perform that duty towards others Col. 1.9 2 Thes 1.11 Exod. 32 31. Exod 33.16 Numb 21.7 1 Sam. 7.9 and Christ our head and leader while on earth prayed not only for his disciples Joh. 17. and for the unconverted elect v. 9.20 but also for his bloody persecutors Luk. 23.34 And how did he weep and pathetically lament over apostat Jerusalem Luk 19.41 Luk. 13.34 and he now liveth in heaven to make continuall intercession for his people Sixthly not only hath our blessed Saviour thus by his example taught us this point of our duty but by his command leaving us a pattern in that (c) Ideo non dicimus patermeus sed noster nec da mihi sed da nobis quia unitatis magister noluit privatim preces fieri ut scilicet quis prose tantum precetur Cypr. in lib. de orat Dom. comprehensive directory Mat. 6.9 to pray for others whensoever we pray for our selves and whatsoever we ask for our selves thus we are not there taught to say my Father give me forgive me c. but our Father give us forgive us c. And thus we are more straitly bound to that duty then if either in the preface or the close there had been an expresse command insert to pray for others for thus we are taught to pray for our brethren not only at some seasons and occasions or when we will but alwayes whensoever we pray for our selves and not to ask only some few things for them but whatsoever we ask to our selves and why should we not wish desire and petition all those good things which we desire to our selves to those whom we are bound to (d) Mat. 19 19 love as our selves what indigence and (e) Prose orare necessitas cogit pro altero autem charitas fraternitatis hortatur Autor operis imper in Mat. cir prin tom 2. hom 14. necessity will drive us to ask for our selves that brotherly love should draw us to desire and petition to others and love being a more kindly motive then necessity and the good of others a more noble attractive then self interest it must be a better evidence of sincerity to pray for others then to pray for ourselves You will say must we then pray for all and every one For Answer we shall bring some conclusions partly negative partly affirmative Concl. 1. Concl. 1. We abominat the Popish conceit of praying for the dead as 1 foolish and unprofitable for after death the judgement Heb. 9.27 then we must appear before the tribunal of Christ and be stated into an inalterable condition which all the devotion of Papists all their masses and supplications cannot change 2. as groundlesse and unwarrantable having no command nor precedent in Scripture yea nor from the first and purest antiquity and reason can here have no place for the Saints want no good and they fear no evil which are the two occasions of prayer mentioned by the Apostle (f) The two grounds of prayer mentioned by the Apostle 1. the want and abfence of some good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The presence or fear of some evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 1.5 and 5.13 and an irrevocable sentence is already past upon the damned where the tree is fallen there it mustly for ever Ecles 11.3 the evening is come and there can be no more working in the Lords vineyard every one must now receive his reward according as he hath employed the day past David would pray no longer for his child when he heard it was dead the reason he bringeth in reference to the childs bodily life and being here again in the world is applicable to the state and condition of the soul there can be no alteration after death and therefore he would pray no more for either the childs bodily being here again or concerning the eternal portion or spiritual condition of his soul 2 Sam. 12.23 The Saints are now at home and rest secure till the day of the resurrection when soul and body being united shall partake of glory and happiness according to their several capacities to all eternity and till that day they rest upon Gods word as to the resurrection of their bodies which is another kind of (g) This appeareth to me to be the main ground of difference which with submission Ioffer to the consideration of the judicious word then the word of promise which believers on earth plead in their prayers It is the sentence of a Judge and would an earthly Judge take it well if any man should petition him to own and stand to his sentence They are not now on their way nor in the (h) Preces ge mituslachrymae arma sunt athletarum in stadio versantium in agone sudaentium non victorum in caelo triumphantium Tilen synt part 2. disp 49. § 22. condition of a Viator and traveller they are now above ordinances they are no more under the means what then can prayer profit them As for the popish Purgatory that Chapel in which all these Saints are conveened who call for the prayers and masses of the Roman Church or rather that prison in which are detained those captives till the Romanists by their devotion purchase their liberty our Divines long since have thrown down the imaginary partition wall betwixt that goal and hell and have shown that those (i) Mat. 5.26 prisoners shall never be able to pay the uttermost farthing and therefore shall never be set at liberty and it was no difficult task to overthrow a
hom 21. in epist ad Philip. hom 3. vid. Thom in 4. sent dist 45. quaest 2. art 2. Chrysostowe Altisiodorensis and Porretanus that albeir neither these who already are in hell or who are sentenced thither and ready to be cast in can be wholly delivered from that place of torment yet their pains there may be mitigated by the prayers of the Saints (a) Damas loc cit Daemaescen his fable concerning the skull of a dead man whom (b) Thom. in lib. 4. seut dist 45 quaest 2 art 2. ad quartum Thomas and many others affirm to have been a Pagan and idolatrous Priest which should have uttered these words u to Macarius the Egyptian Anchoret when thou doest ofter up thy prayers for the dead we who are in hell receive some little ease of our torment (c) Alph. Mendoz. cout tâ—col quaest 6. sect 5. Mendoza thinks this skull not to be the head of one that was damned but of a just man in Purgatory but (d) Bellar. depurgaâ— lib. 2 cap 18. At fortesse melius rejicerentur ut Apocrypha quae asseruntur de illo cranio non enim in libro c. Bellarmine is content this history be accounted apocryphal but as to the testimonies we have alledged to which may be added many mo and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and often inculcated aphorism which the Master (e) Lomb. 4. sent dist 45. ex Aug. Ench. cap. 110. quibus prosunt suffrágia aut ad hoc prosune ut plena siat remissio aut tolerabilior sit ipsa damnatio mediocriter malis suffragantur ad paenae mitigationem of Sentences doth cite from Augustine and approve Prayers for the dead do either profit them to the obtaining of a full pardon or to the diminution and mitigation of their torment Papists now think it safest for them not to mention these and Bellarmine only taketh notice of that passage of Augustine telling us that the learned father by damnation did understand the pains of purgatory which strange glosse as it is contrary to Lombard and all others who make use of that passage so to the words and their distinction which must import an opposition and warrant us to infer from Bellarmines interpretation That those who are in purgatory shall never obtain the remission of their sins Thus we see that Papists though they would make us believe that they embrace the doctrine of the fathers as a rule of faith yet do cry up or cry down follow or reject what these say according as that maketh for or against their interest and opinion And they do not scruple to disclaim those fancies we have mentioned though more clearly asserted by them then what they in this controversie would father upon them because these concâ—iâ—s were not so advantagious for the Popes treasury nor so fit for feeding the Priests bellies and such is Bellarmines impudence that as if none of these particulars had ever been mentioned or maintained by any of the learned he dare confidently (f) Certum est Ecclesiae suffragia non prodesse beatis nec damnatis sed solum its qui in Purgatorio degunt id quod docent omnes scholastici c. Bellar. loc cit affirm It to be certain that the suffrages of the Church do not profit either the damned or the blessed but only those who are in Purgatory as all the Schoolmen saith this bold man do maintain with Augustine But the Jesuit and his complices had reason to expunge 1. the damned out of their roll knowing that they would wait long before the devil and the damned would send them money that they might say mass for them and the living will hardly be perswaded that the popish devotion will bring their friends from hell 2. As for the Spirits in glory their condition were miserable if they stood in need of our help and wherefore would Papiss say should we pray to them who stand in need of our prayers You will say though the Spirits of just men made perfect be happy in the fruition of God and the assured expectation of the resurrection of their bodies yet why may not both we and they pray for the consummation of their happiness Ans I grant that certainty of success doth not exclude but rather suppose the means and may be a notable encouragment to use them but wherefore should they who have already used the means and now are begun to enjoy the end use them any more and far lesse should others undergo such a needless task for them who will go to buy after the market day is past they have run the race and finished their course and now they must rest from their labours and eat the sweet fruit thereof unto all eternity Râ—v 14.13 And therefore Bellarmine had reason to confess that our prayers can do them no good albeit it be certain and we might from many pregnant testimonies clearly demonstrate that those fathers from whom the custom of praying for the dead took its rise did yea especially pray for those whom they supposed to enjoy the crown of glory Thus the popish Rabbies finding no place either in heaven or hell where they could vent their wares at length they espied a middle place where with greater advantage they might proclaim the market though earth must be the place where the money must be laid down for their merchants grand axiom is no pay no masse no trust no not for one hour but if you bring their hire in your hand these mountebanks will promise you a good peny-worth though they cannot ascend so high as heaven nor descend so low as hell yet they will ply a voyage to Purgatory and from thence by the cords of their prayers and masses draw out souls lying in torment one thing they are sure of that thus they shall draw moneys from the cabins of the living and though they drive no spoil from Purgatory as having no ground of quarrel against that place since the fire of purgatory maketh their kitchins to smoak and (g) This strange fire must have a strange effect other fires can serve to dresse boyl c. provideth a portion for their fat bellies yet they shall make a good booty on earth and thus though these prayers and masses like the Pagan (h) Isa 41.23 Jer. 10.5 Concl. 2. idols can neither do good nor evil to the dead yet they both profit and hurt the living the Priests lose not their labour but the heirs and friends of the defunct find the smart they buy at a dear rate that which is of no value Concl. 2. We are not obliged we are under no divine command to pray for those whom we know to have committed the sin against the holy Ghost this is that sin unto death for which the Apostle will not command us to pray 1 Joh. 5.16 It is the blasphemy that God will never pardon Mat. 12.31 32. It s impossible that they who fall into this sin
end yet if then he did reflect or if after it is gone he would consider he might with (y) 2 Sam. 18.29 Achimaaz say that he saw a great tumult but knoweth not well what it was And 1. he will not find that God was it's object or if it did close with God yet in a philosophical way immediatly and not in the Mediator Jesus Christ 2. Not for himself or because of any beauty and excellency discovered in him there was much of self in it and it did flow rather from what was expected by being with him then by beholding of his face and enjoying himself such a one would rather have heaven without God then if these could be separated God without heaven 3. Though it come (z) A soul thot hath not delight in the exercises of Gods worship may yet find delight while imployed in them arssing from some selfish and carnal motives through an ordnance yet it is not in the ordinance there goeth not alongst with it a discovery of the beauty and amiableness of holiness neither is the heart engaged to love and delight therein But any love to God or to his work and service which they seem to have is selfish viz. because therein something was enjoyed that was pleasant to their taste and the heart was thereby raised up to expect some sort of pleasures hereafter and to escape wrath and judgment but they come not the length to rejoyce in the exercises of religion because God was thereby honoured and thus their joy is not a God-exalting and God-loving but a self-seeking and self-delighting joy But supposing that while we compare transient acts together it were hard to shew the difference between such temporary flashes and that more solid joy which floweth from an inward and abiding principle created in the heart and elevated in its acting above the sphere of nature by the sweet breathings of the Almighty What if the Lord to stay our curiosity and to stir up our diligence that we may not rest upon any measure here attained c. would not clearly reveal and in his word discover it and experience here can have no place if we speak of that special tast which only they get who are to get no more since from that state they fall head-long into the blasphemy against the holy Ghost it may banish anxiety and satisfie us that in their properties and effects they much differ as 1. that temporary flash doth not purifie and change the heart 2. it doth not make us love God for himself nor fall in love with the beauty of holiness 3. it maketh not a man deny himself 4. it doth not abide c. You will say the Saints themselves often complain Obj. that the Lord quickly withdraweth the comfortable sense of his presence that they do not alwayes (a) Ps 34.8 tast and see his goodness and beauty that he often hideth his face and they do not tast that joy and sweetness in the ordinances which they have formerly found many a poor soul may with Bernard say heu Domine Deus rara hora brevis mora Ans Yet it is not such a stranger to them as to others Ans though it go yet it will come again and from time to time renew its visits and it never so withdraweth but it leaveth some pledge behind it till the marriage day and then there shall be no more a separation and departing the Bridegroom shall never withdraw his countenance neither shall he any more with-hold this Jewel yea and during the time of espousals there is a difference between that claim the bride hath to it and the title which any other can pretend and that in respect 1. of her right unto 2. estimation and 3. enjoying of it For 1. it is her allowance her husband hath left it to her in his legacy Joh. 16.22 Secondly it is not such a stranger to the Saints as to others who when they think they have it get but the shell and casket they do not truly enjoy it only they think and seem to have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 8.18 Thirdly it is better secured to them no man can take it from them and they cannot themselves so lose it that they shall not sind it again if they will ask and make enquiry for it Joh. 16.22 24. Fourthly when they have it they prize and esteem highly of it Fifthly they labour to maintain and cherish it Sixthly it is their affliction to want it and they long for it And seventhly they diligently seek after it in the use of every ordinance But it is not so with carnall hearts it is 1. a mystery and 2. for the most part a matter of mocking to them they do not 3. prize it nor 4. long for it and if it come 5. it surprizeth them in any ordinance as it were at unawares and then 6. they undervalue it and 7. do not labour to retain it and thus 8. it quickly vanisheth and passeth away never to return again and the latter end is worse with them then the beginning 2 Pet. 2.20 21 22. But to return 5. It were no difficult work here to multiply particulars as 1. If such motions come regularly and in the use of the ordinances if while thou art waiting and longing for the breathings of the Spirit if it blow upon thy garden while thou art saying awake O north wind If fire fall on thy sacrifice as it did upon Elijahs 1 King 18.36.37 38. thou mayest safely conclude that it came from heaven 2. If these motions be followed with sutable engagements and promises if as we are moved and stirred up to do good so we are carefull to do and make conscience to follow that motion and if as we promise and pray well so we live well and are circumspect in our walk we do not go to work by fits and starts but keep a constant course in our walking with God and praying to him here there is a concatenation if one link of this golden chain be broken the whole becometh useless yea loseth its name and nature it is no more gold but tinne or brass He cannot pray well who doth not live well è contra But 3. the work of the Spirit is sometimes so signal and remarkable that it bringeth a full and clear evidence with it as 1. when it is so notable and eminent that it elevateth the soul above the sphere of nature and thus by his work it self the Lord discovereth his hand 2. Though the work be not so eminent and ravishing yet it may bring alongst with it a torch in its hand to let us see the place from which it came and thus the Spirit witnesseth with his work and whether his finger be discovered the one way or the other whether he thus work or witness we need not an additional testimony to confirm what he hath deponed There will then be no place for this case 6. We might here
some deny that the Angels while they were viators did believe and those (Å¿) And this is the common opinion for which we need not cite any author because it is maintained by so many School-men who think that in that state they had faith are put to strange shifts for maintaining that assertion according to the principles whereby they argue against the consistency of faith with glory and therefore a modern (t) Lugo loc cit disp 2. sect 1. disp 17. sect 1. sect 3. sect 27. concludit cum evidentia revelationis non dari fidem Doctor having propounded some subterfuges brought by others and discovered their weakness and errour could espie no other refuge but to affirm that Angels could only then act faith when they had no clear revelation but did doubt or not clearly know that such a revelation did come from God Who would take pains to confute those men who throw themselves head-long from these precipices on which they delight to walk what can that be called a divine faith that knows not its warrant and where is the certainty of faith which justly should be preferred to the certainty of every science if it be not built upon the Word of God and a sure revelation I deny not that all the imperfections of faith shall be done away when that which is perfect cometh 1 Cor. 13.10 there shall be no more doubting inevidence and obscurity as to the revelation it self but yet as (u) Vasq in 1. tom 2. disp 135. cap. 3. Vasquez affirmeth the assent may be inevident because albeit the ground and formal reason of the assent be clear and evident in it self as to its meaning and sense and as to its author and infallibility yet it doth not manifest to us nor give clearness unto its object since it hath no intrinsecal connexion with the object neither bringeth with it any light whereby we may discern and see any intrinsecal connexion between the parts of such an enunciation or any reason and ground of such a truth beside the meer authority and testimony of God which though it be a foundation of the greatest certainty yet not of clearness and evidence We will not prosecute that debate any further but to the question propounded we answer that speaking of faith as it (x) And if we lay aside the former controversie we shall have these adversaries themselves to joyn with us in the general for seith Lugo loc cit disp 17. sect 3. § 25. certum omnino videtur extra contro versiam quod in beatis possit esse sides late sumpta hoc est assensus fundatus in revelatione clara Dei importeth an assent founded upon the word authority and testimony of God if we suppose the Saints in heaven to pray we must also think that by faith they lay hold on a word of promise and do confidently rest thereupon for an answer to their prayers You will say the promises only belong to viators and not to those who have finished their course Ans Hath not the Lord promised to raise up their bodies and to absolve and acquit them in the day of judgment c. and do not these promises yet belong to them But as to their prayers for others we may here apply what we (y) Part. 1. â—h 5. pag. 85. observed from Petrus de Tarantasia concerning Christ his intercession for us albeit the Saints in glory stand not in need of those things themselves yet we for whom they ask them do stand in need of them and they may plead the promises mad to us But you will say Christ pleadeth for us upon his own account and the title of purchase Ans I grant the disparity to be so great that it were intolerable once to institute a comparison but you will yet reply if they only plead the promises made to others that cannot be a foundation for their faith Ans It may be justly questioned whether the promises of audience with which their faith might close while they were on earth do belong to them now in heaven and therefore it may also be questioned whether now indeed they do pray but supposing they do we must also suppose that they want not a promise of audience for their encouragment unless we will have them to run as uncertain and shoot at a venture You will say may not they plead the promises made to others relying on Gods fidelity to perform these promises Ans But what is their warrant to interpose and â—f they have a command for their warrant they must also have a promise for their encouragment But 2. albeit they may know in the general that God wiill perform his promises yet they know not to whom in particular the absolute promises do belong untill they be accomplished yea and even then they may hesitat as not being able nor called to search the heart and as to the measure of outward things which is fit and convenient for every believer and what is the fittest time and season to receive c. they can but conjecture But still standing to the supposition that they do pray it is certain they must ask in Christs name and for his sake as the author and alone-purchaser of all the good things they can ask As to the prayers of the holy Angels that being also grounded upon a supposition the case is not so clear since it dependeth upon another question viz. whether Christ be not only the Lord and head but also the Mediatour of Angels they being in him and for his merit confirmed in that blessed state and kept from falling but though we did suppose that as (z) Heb. 2.16 he took not on him their nature So he was not their Redeemer yet they might ask in his name for others What he by his blood did purchase for them A third question may be this whether the misbelief of the promises or of the threatnings be the greater sin 3. Quest Ans If the question were concerning total unbelief what sin can be more grievous But the comparison being between the seeming faith of hypocrits and the partial may I not also say unvoluntary unbelief of Saâ—nts we shall speak to that in these few particulars 1. Albeit both the one and the other in the general profess their assent unto and belief of both the promises and threatnings yet in the application there is a wofull miscarriage on both hands the one without ground applying the promises and the other fearing the threatnings when there is no cause of fear 2. Thus the one is the sin and dolefull neck-break of the wicked the other is the infirmity and sad tryal of the Saints the one is the sin of presumption and hypocritical kindness of enemies the other the sin of jealousie unkindness and ingratitude of children the one banisheth fear and trouble for the time but maketh way and prepareth for eternal wo and misery the other is uncomfortable for the present but
13.12 1 Joh. 3.2 CHAP. II. Of the withdrawing of the Spirit of deadness indisposition and wandring thoughts in prayer their causes and remedy ALL our light and strength our activity life and zeal being the fruit of the free Spirit of grace as hath been shown Part. 1. Chap. 9. We not being of our selves sufficient to think far less to do as we ought all our sufficiency coming from God alone 2 Cor. 3.5 If the Lord withdraw his Spirit and if the Spirit of (a) Rom. 8.10 life do not quicken and enable us for our our duty what deadness and indisposition must there be upon our spirit and how unfit and unable must we be for the work of the Lord and for any part of his worship We shall not then here separate the cause and the effect but we not being meer patients but by our folly and unkindness provoking the Spirit to depart yea and not only thus procuring this sad dispensation but also joyning and actively concurring and taking as it were the hammer in our hands for hardning our own heart shutting our own eyes that we might not see and casting water upon the fire that it might not burn we shall enquire after both sort of causes adding some few things for curing and remedying this evil and for our direction whilewe are under this sad tryal Sect. 1. How far the Spirit doth withdraw and why Joh. 6.63 It is the Spirit that quickneth the flesh profiteth nothing Psal 5.11 12. Take not thy holy Spirit from me uphold me with thy free Spirit WE shall not now speak of the case and state of desertion in the general what it is what be its kinds what are the causes what the symptoms and marks what the effects and wofull consequents of that malady and what should be done by way of cure and remedy that were a large field hath been the subject of several excellent (a) Mr. Boltons instructions for a right comforting c. Mr. Goodwins child of light c. Mr. Symonds desert souls case and cure c. Treatises but we shall only meddle with so much of that case as concerneth the present subject and now enquire how far the Spirit doth withdraw his help and assistance from the Saints in reference to their prayers and shall but in a word and very briefly speak to that and to the rest of the particulars in this and the following Sections because they fall in here occasionally and as in the by as also since they very much depend upon the case in the si of which now we cannot speak and the general grounds and purposes which belong to that head As to the first question here propounded how far the Spirit doth withdraw Let us 1. suppose against Socinians Papists and Arminians that the Spirit doth neither totally nor finally leave and forsake any of the Saints 1 Joh. 3.9 Joh. 10.28 29. Jer. 32.39 40. Heb. 13.5 c. 2. From the constant presence of the Spirit we may well collect his constant work and operation there is a necessary influence of the Spirit whereby the Saintâ— are supported and upheld the life of the new man is preserved and the (b) 1 Joh. 3.9 seed of God is kept from corruption and that influence is never denied or withheld from the Saints when they are at the lowest and in their worst and weakest condition when they have been sadly buffeted by Sathan and dangerously wounded by their lusts and after that little of life which yet (c) Rev. 3.2 remaineth in them is ready to die yet there is a secret hand that supporteth them so that they shall never perish Joh. 10.28 But 3. it is more diffâ—â—ult to determine whether as the Spirit alwayes worketh to the conservation of spiritual life So also to its operation acting and exercise and the work of the Spirit as to the former may be called upholding and conserving grace and as to the latter assisting and concurring grace Ans Albeit we did joyn with an (d) Mr. Symonds case and cure ch 4. pag. mihi 36. excellent modern Divine while he thus resolveth this question God never wholly denieth his assistance to a faithfull soul though some degrees of divine help be withheld so that the soul languish in a sort and sink into a state of deadness and auâ—ness yet there is life and that both habitual and actual Gods clock never stanos there is no such deliquium gratae no such swoun of the new man in which all acts do cease though a Christian may do less yet still he doth something and though he may lose some help from God yet not all Albeit I say we did grant what is here asserted yet these actings may be so weak and faint that it will be hard to discern and put a difference between them and our natural motions they may be so cold and liveless as if no fire had come from heaven and as if the Spirit of life had never breathed upon the soul nay though something of the new life and of grace might be discerned in those actings yet we could not assent to what is said by this (e) As the Spirit worketh alwayes to the conservation of spiritual life So it worketh ever to the growth of graces A Christian is over growing yea then when he seemeth to himself and others to stand at a stay yea to decline he groweth alway really though nor apparently nor equally idid pag. 26. Author concerning the constant growth of grace unless by growth he understand no other thing but the bringing forth and bearing some fruit though nâ—ver so small and little but this cannot be the importance of the word while we are exhorted to grow in grace 2 Pet. 3.18 And thus a man may be said to grow while he is lying on his death bed and while he is in the most languishing condition for even then he can elicit some vital acts and bring forth some fâ—uits of life and yet it would be thought a strange paradox to affirm that such were in a (f) And the instance of plants under the nipping blasts of the winter when the fruit and leaves fall off brought by that Author overturneth his conclusion for though then there be a tendency to growth yet there is no acttual growing but a dâ—cay growing condition there is no proper growth but when the habit fountain and principle doth receive an addition and increase But 4. what ever be said as to a total cessation from all acts of spiritual life and to an universal withdrawing of all assisting grace though a Saint under the most dreadfull storms and while he is at his lowest were never such an empty vine as to bring forth no fruit and though at no time he were so far deserted as to have all measure of assistance for every spiritual duty withheld yet there may be a total suspension of influence and assistance in reference to some particular performance and that it may be
otherwise it would then and never till then shall I not be ashamed when I have respect to all thy Commandments Psa 119.6 See Part 2. Ch. 1. and 3. The Lord will not condescend to treat and reason with us till we wash and make our selves clean till we put away the evil of our doings and cease to do wickedly and learn to do well Isa 1.16 17 18. and will he suffer us to plead with him while we are wallowing in the mire and lying in our uncleanness Ah! with what deadness and confusion of spirit must guilty and self-condemned sinners draw nigh to God and what cold formal and heartless prayers must impenitent sinners offer up to the holy just all-seeing and heart-searching Lord But since the honest servants of God will abominat such gross pollutions and by the grace of God are kept from them so that they do not ordinarily easily and habitually fall into and commit such sins and if at any time they be thus surprised yet will not lye in that puddle nor add impenitence unto their back-sliding the wicked one is not permitted thus to touch them 1 Joh. 5.18 therefore they should not think it enough that they are preserved from these conscience-wasting iniquities but should also carefully watch against those sins which are not so easily discerned nor much observed by too many and which are reputed to be rather infirmities then transgressions and the result of humane frailty rather then the venom and sting of the serpent in our bosom yea the Saints should especially guard against this sort of sins as being most exposed to such and in greater danger to meet with temptations that way Sathan knowing that for the most part it is in vain to tempt them to gross and scandalous iniquities and thus being more ready to fail and stumble where least hazard appears as 1. spiritual pride arising from our Christian priviledges and enlargement of dutits c. We will not insist on the aggravations of this monstrous as I may call it sin how unlike is the fruit to the root from which it springeth can darkness be occasioned by light and shall our graces become fewel to feed our pride Ah! remember that God in a special maner is engaged against the proud he will resist them (o) Vid. Leigh Crit. See in vec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is as it were set in battel-array against such Jam. 4.6 1 Pet. 5.5 O Christians do not thus lift up your selves lest God lay you low and while ye elevat your selves above others ye become as barren mountains exposed to tempests and storms it is to the plain valleys that God will be as the dew making them to bring forth fruit as the vine and to cast forth their roots as Lebanon Hos 14.5.8 compared with Jer. 31.18 19. There be many sower grapes which this wild Olive yieldeth from whence proceedeth 1. ostentation 2. affectation 3. singularity 4. contempt 5. censoriousness 6. rigidness and unmercifulness 7. untractableness stubborness and stifness of spirit c. these and such like cursed branches do spring from the root of ambition and pride and shall we think it strange if the high Lord who hath respect to the lowly know the proud afar off Psa 138.6 2. The Saints are in hazard to provoke the Lord by the sins of their holy things their dallying with duties and ordinances their formality sloth and doing the work of the Lord negligently and superficially c. See the causes of the Spirits with-drawing Sect. 1. 3. We come now to these causes which do as it were formally indispose and of themselves steal away the heart and make it unfit for a communion with God in any ordinance Such as 1. Earthly-mindedness if thy heart be too much let out upon the creature it will be straitned towards God the (p) Vid. Calv. in sphaer pag. mihi 228.616 Muler inst astr lib. 2. cap. 3. Moon must be ecclipsed when the earth is interposed between the Sun and it our Moon hath no light of it self whatever be said of that great Luminary in the heavens and therefore when the world goeth between and intercepteth the beams and influence of the sun of Righteousness what darkness and deadness must cover it's face Ah Christian dost thou not find the world to be the devils opium whereby he stupifieth the heart and indisposeth it for a communion with God when we live too much upon the world and suffer it to take up so much of our time strength and affections we are unfit to walk with God Ah! doth not our sad experience teach us that hardly can we get our hearts drawn up to God after an adulterous embrâ—cement of the creature if a Saint but bow the knew to the worlds trinity and cast a greedy look on pleasures honours and profits this as it will provoke the Lord to jealousie So it will steal away the heart and if these lovers once take possession there they will hardly be gotten driven out 2. Want of awe and reverence makes us careless in our approaches to God and makes the Lord to hide his face The (q) Apud Persas ut venerabiliores reges essent à vulgi conspectu se re movebant peccaro eopiam suo populo faciebant ne sa miliaritate frequentiae vile ceret regia majest as Greg Theolos de repub lib. 8. cap. 3. § 4. Persian and (r) Quod etiam à Parthis uâ—urpotur apud quos reges in ponâ—ralibus regiae oeclusi sub spetie majâ—statis delitescunt Alex. ab Alex gen dier lib. 5. cap. 14. Parthian Kings to shun contempt and that they might be the more honoured did keep a distance and were seldom seen but once or twice a year if the child forget to keep a due distance the father must not smile and dandle it as formerly then nothing but austerity and frowns that the unmannerly son may learn no more to abuse his fathers kindness and if we will not acknowledge the greatness of God it is justice with him to make us find his hand hence the Apostle while he exhorteth to reverence and godly fear representeth God as a consuming fire Heb. 12.28.19 See Part 2. Ch. 2. Sect. 1. Ah! shall the reverence and respect we bear to a meet man make us watch over our thoughts and take heed to our words while we are in his presence and shall we dare to speak to him with whom is terrible majesty and suffer our hearts to wander If the Lord did only punish this contempt by his withdrawing and going away from us and who would not turn his back upon him who did not more prâ—â—â— and value his presence what coldness and deadness must seize upon our hearts and this our voluntary deadness slowing from an irreverent and aweless frame of spirit is justly followed with a penal desertion which must be accompanied with a further measure of deadness and irrevereâ—â—â— 3. Hypocrisie and want
work and motions of his Spirit O! then when ever thou meetest with any new mercy and if thy former enjoyments be continued especially in the day of trial or if thou meet with any stroke and art in any strait danger or difficulty or if the Lord make thee hear a voice within though there were no new occurrence yet if the Lord speak to thy heart and say to thee O! it were fit now to draw nigh to God if thy conscience which is Gods depute challenge thee for thy unkindness and invite thee to the throne c. in these and such like occasions thou art obliged in a special manner to (f) Ps 27.8 seek Gods face but yet it s not enough to improve these special seasons but though no new occasion or special invitation were offered yet 1. because of the hazard we alwaies stand in from Sathan our lusts and an alluring and bewitching world 2. because of our old and from day to day a new contracted guiltiness 3. because of the continual need we stand in of a new supply of grace for doing our duty 4. because of the many mercies both spiritual and temporal which we enjoy and 5. least by our negligence and distance from the Spirit of life deadness and indisposition creep on c. Whensoever we meet with any time of solitariness and are taken off from business and out of the croud of worldly entanglments that is a fit season for conversing with God and trading with heaven such a secret trade may prove very advantagious and soul-enriching when the King is held in the galleries that is a time for delights Cant. 7.5 6. O! what liberty and spiritual fredom will the soul use and express and what boldness and importunity and what heart-ravishing impressions will it find in a secret communion with its beloved O! the sweetness and satisfaction the soul enjoyeth in those secret walks and turns with the King in the galleries yea and the King himself is pleased to express his delight in the secret voices of the spouse rise up my love my fair one and come away as it were out of the croud of the world and let us go apart O my dove that art in the clefts of the rock in the secret places of the stairs let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely Cant. 2.13 14. It s true the voice of the beloved is sweet where ever it s heard in the market place in the concourse and publick assemblies thou mayest expect to meet with some discoveries of him there thou mayest behold much of his glory and beauty Psa 27.4 Psa 63.2 c. And we will not now make a comparison between publick and private ordinances but if all thy religion consist in publick performances it s an evidence thou never yet reaped the fruit of any publick ordinance for that would drive thee into thy closet and make thee more frequent and fervent in thy private adresses where thou mayest be (g) Isa 25.6 feasted with fat things full of marrow and wines on the lees well refined but if thou neglect a secret communion with God no wonder though leanness be upon thy soul But you will say how often should we thus draw nigh to God Ans The case it self if duly pondred might prevent and exclude such a question 1. because it speaketh of our occasional adresses to God and occasions being so variable there can be as to them no determination 2. because this part of the question is opposit to the former which did hold out a constant course and therefore here we can only in the general say that frequency is required but will not limite any Christian to a set and determinat number But since there is here a great latitude we would consider what should be our measure as those whom the Lord hath freed from the drudgery employments of the world have much more time to spare then ordinary trades-men and labourers So they must one day answer for that precious talent of time how it hath been employed And thus if we improve every season of prayer whether set or occasional if we pray at all occasions and so oft as we have opportunity we pray continually and without ceasing because we omit no season or opportunity of doing yea if any one sort of seasons were observed that might be ground enough for such an expression and 1. as to the set and ordinary season thus Mephibosheth is said to eat bread at Davids table alwaies 2 Sam. 9.7 10. And Jehoiachin to eat continually before the King of Babylon 2 King 25.29 Mephibosheth and Jehoiachin are said to eat alway and continually where they did eat ordinarily and at the usual time of eating And thus also in a case much like to the present Exod. 29.42 the daily sacrifice is called a continuall burnt offering and thus the learned (h) Quum Dominus dixerit oportet semper orare non deficere Apostolus sine intermissione orate sanctissime sic accipitur ut nullo die intermittantur certa tempora orandi Aug. de haeres cap. 57. Austine thinketh the most genuine interpretation of the exhortation to pray alwaies to be that we should daily keep a constant course of prayer And then 2. as to an occasional season of doing though very accidental and variable yet if it be observed it will warrant such an universality and thus Solomons servants are said to stand consinually before him 1 King 10.8 while as they did either stand or walk go or come as occasion required and their place and employment called them to And thus it may appear that to do a thing in its season and when the fit opportunity whether set or occasional doth offer is according to the phrase of Scripture to do ever alway continually or without ceasing especially when both seasons concur and are observed as ought to be in the present case 3. There is here an universality in respect of the subject the supplicant his condition state and exigence so that thus to pray alwaies is nothing else but to pray in every condition in (i) In omni tempore perinde valet atque tam sccundis rebns quam adversis Calvin in Eph. 6.18 prosperity in adversity in the time of health and sickness c. Is any afflicted let him pray Jaâ— 5.13 hath any man an abundance of creature-comfores and enjoyments let him pray for the blessing the sanctified use and continuance of them 1 Tim. 3.4 5. Prayer is a medicine for every malady a tool for every trade and a companion in every state and condition its (k) 1 Tim. 4.8 useful for all things and it s our duty to improve and use it at (l) In every time of need saith Dr. Hammond on Eph. 6. â—18 and what is that condition and state that doth not need and require the help of prayer all times Concl. 5. To pray continually importeth
upon such a sure foundation though (g) Habak 3.17 18. heaven and earth should pass away though the mountains should melt as wax and all the host of heaven be dissolved and fall down as the leaf falleth off from the vine yet the Lord will own his (h) Isa 34.3 4. Psa 97.5 Word and will fulfill all his Promises the least jot or title whereof shall not cannot fail Mat. 5.18 Luke 16 17. And doth he not solemnly protest that though he commandeth inviteth and intreateth us to come unto him and pour out our desires before him and proclaimeth his fury and indignation to all persons and families that call not upon his Name yet he never said seek ye me in vain Isa 45.19 Who is the man that dare challenge the God of truth and can say that ever he sought him in vain if in truth and with the whole heart Sect. II. The great prejudice and stumbling block of prayerless souls their mistake discovered what the Lords hearing doth import that the Lord doth not alwayes answer prayer after one and the same maner and what are these different wayes that he never heareth the wicked and wherefore notwithstanding he will satisfie their desire and that he alwayes heareth his servants when they call upon him in truth Prov. 15.8 The sacrifice of the wicked is an abomination to the Lord but the prayer of the upright is his delight Joh. 9.31 We know that God heareth not sinners but if any man be a worshiper of God and doth his will him he heareth THere is one great objection against the success of prayer which proveth a neck-break to carnal hearts and may sometimes be the (a) Psa 73◠2. c. Jerem. 12.1 2. Job 21.7 c. Obj. trial of and a sad temptation to the Saints and it is this Obj. Do not all things come alike to all is there not one event to the righteous and to the wicked and did not the wisest of men observe and preach this truth Eccl. 9.2 Do not the wicked who (b) Job 15.4 cast off fear and restrain prayer prosper as well as they that fear the Lord and who in (c) Phil. 4.6 all things make their requests known unto him And therefore those who are accounted Atheists are unjustly taxed for asking What is the Almighty that we should serve him and what profit should we have if we pray unto him Job 21.15 And the Prophet had no reason to complain of those men who said that it was in vain to serve God to keep his Ordinances and walk mournfully before him Mal. 3.14 Doth not experience that is the best master clearly show that godliness is no gain and that there is no good nor advantage that can be reaped by prayer and that all the promises of audience and all that can be said concerning the success and return of prayer are but empty words having no truth nor reality in them Was not Esau honourable and rich as well as Jacob was not Ahab a King as well as Josiah and were they not alike in their deaths Nay did it not go well with the Jewes so long as they served the Queen of heaven but so soon as they returned to worship the God of heaven they were consumed by famine and the sword Ier. 44.17 18. And therefore they had reason to resolve and say to Ieremiah what they said v. 16. As for the word that thou hast spoken unto us in the name of the Lord we will not hearken unto thee Ans Though few be so impudent as to speak thus with their mouth yet alas it is the heart-language of too many else they durst not cast off fear and restrain prayer before God But that we may encounter with this Goliah who thus defieth and insulteth over the armies of Israel saying in the name of all Atheists as he in the name of the Philistines 1 Sam. 17.9 10. If there be among you a man that is able to fight with me and kill me then we will submit and all of us become tributaries to the God of Israel and pay him the revenue of daily prayer Let us with little David come forth against this Champion in the name of the Lord of hosts whose Truth and Name is blasphemed and whose Worship and Ordinances reproached and in his strength we may confidently say with him v. 46. This day will the Lord deliver thee into my hand and I will smite thee and take thine head from thee for the battel is the Lords and he will give thee into our hands and we may not only be encouraged with David v. 37. from former experiences in other cases as hard and difficult but also from the experience of all Saints in the same case while they have been called out to wrestle with this strong temptation And O that the Lord were pleased to furnish us with a word that may be helpfull to those who shall hereafter meet with the same conflict and that in his strength we may so encounter this Hydra that after one head is cut off two others do not arise and grow up in its place but that it may be utterly overthrown and destroyed the battel is the Lords and his honest servants after they have fought a while with his enemy have alwayes at length found his help and by the following or such-like considerations as so many weapons of proof have prevailed and carried the day and cut off the head of this mighty adversary and enemy of the faith and peace of Gods children For answer we will speak to the two branches of the objection severally and 〈◊〉 to that which concerneth the wicked their success and prosperity applying that point more particularly to those who live in the visible Church that being our case who have some form of godliness though they deny the power of it and never knew what it was to call upon God in truth and thus their prayers being no prayers in Gods account and yet followed with success their case may well come under the former objection and in answer both d to the one and the other we will 1. show what Gods hearing of prayer doth import 2. that the wicked though they pray yet receive nothing in answer to their prayers and 3. that whether they pray or not they receive nothing in mercy and love or for their good but for other holy ends which we shall briefly name and thus all their blessings must be cursed and their prosperity and success their ruine and snare As to the first the Lords hearing of prayer doth import 1. his approbation of the mater and object of our desires for if we ask what he doth not approve if we ask any sinfull and unlawfull thing we cannot ask according to his will and therefore must not think that he will hear 1 Ioh. 5.14 2 〈◊〉 importeth an admission reception and the acceptance of the prayer it self it having those qualifications which the promise of audience doth
viz. the abuse of Gods mercy by making that which is the only rock of safety to which the ship-broken passenger should run for his life a stone of ruine and destruction against which they dash their brains as if a man were so foolish as to imagine a bridge to be broader then it is and in this delusion step aside the bridge would not keep him from drowning so while deluded sinners extend the mercy of God beyond the bounds he hath set in his Word and thus in their presumption step aside to their own crooked wayes the mercy of God will not keep them from falling head-long into the pit of destruction To continue in sin saith (d) Peccare de Dei creatoris clementia praesuâ— mere pelago justitiae ejus exponi est Greg loc prius cit Gregory and yet to presume of the mercy of God is to cast our selves into the sea of his justice and displeasure The Lord ere it be long will vindicat his mercy from such a base abuse to the everlasting confusion and astonishment of presumptuous sinners But we may not insist only to our purpose let such remember that this delusion is a black mark of a never-do-well and therefore doth the Apostle abominat it with so much indignation shall we continue in sin that geace may abound God forbid Rom. 6.1 2. and then by several arguments showeth that a child of God will not cannot make such an inference And the Apostle Iude speaking of some who were of old ordained to condemnation describeth them by this that they turned the grace of God into lasciviousness ver 4. O! would you then escape damnation beware least ye be hold to sin because God is slow to anger and least ye add to your iniquities because the Lord is gracious and abundant in goodness and that ye delay not your repentance because he is long-suffering and patient And if thou must needs tempt God first take a tryal in thy body or outward estate before thou hazard thy immortal soul and everlasting portion go and waste thy estate and provision and see whether the mercy of God will keep thee from begging and put thy finger in the fire and try whether the mercy of God will keep thee from burning but if thou wilt not trust the mercy of God while thou slightest the means he hath appointed as to these inferiour ends and yet wilt misspend this day of the Gospel and slight the ordinances of life which are thy portion and allowance and the talents wherewith thou shouldest trade for eternity and yet think it will be well with thee hereafter if thou wilt cast thy soul into the fire of sin and yet think to escape the burning and torments of hell profess what thou wilt it is not thy confidence in God but thy negligence and want of care for thy soul that makes thee despise the means of grace and slight thy duty and thy body estate and perishing life is thy idol for which thou takest more thought then for thy soul and eternal happiness 9. Earthly-minded covetous worldlings are lying under the serpents curse which hardly or never will be removed Mark 10.23 Gen. 3.14 First they go upon their belly and cannot stand streight nor look up-ward their heart cleaveth to the earth and they cannot (e) Colos 3.2 set their affections on things above they only (f) Phil. 3.19 minde earthly things and spend all their (g) Joh. 6.27 labour for the meat that perisheth 2. Dust is their portion and food they slight the childrens bread and undervalue the (h) Rev. 2.17 hidden manna and with the swine of the world live upon the (i) Luk. 15.16 husks and yet those miserable wretches will not want fair pretences and plea's we must will such say live and provide for our families the times are evil and we know not what may fall out and all we can purchase may be little enough what should we be idle may we not follow our calling and watch on our business c. But thinkest thou O worldling this to be a sufficient plea for making the world thy idol and for neglecting the one thing necessary Knowest thou not that the love of money is the (k) See the testimonies of heathens concerning which the Apostle apud Reusner symb imp clas 2. symb 36. root of all evil 1 Tim. 6.10 and that he who will be rich rather rich in wealth then in grace for himself rather then towards God Luke 12.21 fall into temptation and a snare and into many foolish and hurtfull lusts which drown men in destruction and perdition and pierce them thorow with many sorrows v. 9.10 and is not Christs verdict of such very terrible It is easier for a camel to go through the eye of a needle then for a rich man to enter into the kingdom of God Mat. 19.23 24. Ah! this devil of earthly-mindedness hath destroyed many thousand souls it so filleth the heart that there is no room left for the Word of God to enter in but it choaketh the Word at the very entry and makes it become unfruitfull Mat. 13.22 this was it that hindred that people from profiting under Ezekiels ministry Ezek. 33 and this is the great obstructer of the Gospel wherever it is preach'd They come unto thee saith the Lord to the Prophet and sit before thee as my people and with their mouth show much love and they hear thy words but they will not do nor obey them for their heart goeth after their covetousness v. 31. Hence the Apostle must weep when he thinks on covetous wretches Phil. 3.18 but what alleth thee O Paul thus to bewail such wealthy well-guiding and thriving men Ah! saith the Apostle whatever be their portion of the world and whatever be the estimation of the wicked who will be ready to bless the covetous whom the Lord abhorreth Ps 10.3 yet they are most despicable and miserable creatures for their glory is their (l) Pronunciat Apostolus gloriam qua nunc sunt inflati ignominia mutatum iri Calv. in loc shame and their end destruction v. 19. and as for their religion profess what they will they are the grossest idolaters Eph. 5.5 their belly being their god Phil. 3 19. Ah! ill and un-wise merchants who sell heaven for earth and your soul and the immortal crown for an empty and perishing trifle how hath the world thus be-fooled and (m) Gal. 3.1 quasi praestigiis quibusdam dementes facti Beza in loc Quadam veluti magna incantatione Calvin in loc with sorceries Hammond ibid. bewitched you 10. There is little hope of mockers of piety haters of God and of his servants and who are ready to revile and tear their faithfull monitors and reprovers I joyn these because usually they go hand in hand for hatred of holiness as it floweth from enimity against God So it will beget enimity against his children and servants and a cursed impatience and rage
soul-deceiving and desperat folly if thou hast but attained to the first elements of this Christian and heavenly art it will send thee to trade where thou mayst gain most and will drive thee from the empty cisterns and lead thee to the full fountain it will teach thee to go to him who hath said (n) Joh. 14.13 ask of me what ye will it shall be given you wisdom hath long cryed to you worldlings discovering your folly and pointing out the remedy Isa 55.1 2 3. ah when will you hearken and obey when will you be convinced of your folly and learn to be wise 16. Heaven hell and earth may be our monitors and set us a work 1. wouldst thou yet stay a while in this poor and miserable Inn perhaps that thou mightst do God more service in thy generation or that thou mightst be better fitted and prepared for death c. prayer may add to and lengthen the lease of thy life as it did Hezekiahs Isa 38. 1 2 5. Jam. 5.15 But 2. is hell terrible unto thee and heaven thy joy and delight art thou afraid of the day of judgment and is it the one thing thy soul desires to be accounted worthy then to stand before the Son of man O! then hearken to Christs counsel watch and pray alwayes Luk. 21.36 We need not descend unto particulars for what is that lust thou wouldst have subdued what is that grace thou wouldst have strengthened what is the judgment thou wouldst have averted or what rod or calamity removed what is the mercy whether spiritual or temporal yea what the comfort or consolation though peace of conscience that passeth all understanding joy of the holy Ghost and assurance of thy salvation c. There is no evil so terrible and astonishing that the effectual fervent prayer of the righteous may not remove and no mercy so great and excellent that it cannot procure by the blood of Christ pleaded at the throne of grace Mat. 7.7 Joh. 14.13 14. c. Here is a large field where we might reap a plentifull harvest but we proceed adding only one head moe with its several branches We have heard how the Lord doth call and invite us by his Word and Works by his commands threatnings and promises c. by these the Lord points out out way to the throne and when we turn (o) Isa 30.21 either to the right hand or to the left we may hear the voice of some one or other monitor saying this is the way walk ye in it but though there be so many who thus lift up their voice (p) Isa 58.1 like a trumpet who cry aloud in our ears and spare not yet there is one voice moe a (q) Ps 29.4 powerfull voice and full of majesty and we would hear what it saith and thus 1. the Lord absolutely considered 2. relatively and the several persons of the blessed Trinity and 3. the attributes and divine properties do call and invite us to the constant and serious practice of this duty And 1. the great Jehovah who is and beside whom there is (r) Isa 43.11 none else the all-sufficient and independent being to whom our goodness and service (ſ) Ps 16.2 cannot extend nor any of his creatures be (t) Job 22.2 Rom. 11.35 36. profitable yet he calls for our prayers 1. as a part of that homage we owe to him 2. by way of gratitude and in testimony of our love to him and of his delight in us then the Lord will have us thereby to testifie 1. our reverence and subjection to him 2. our dependance on him and 3. our own indigence and his propriety that we are beggers and hold all as an almes from heaven and 4. that we may thus be the more engaged to improve what we receive for his honour and may be the more (u) It is a sure rule saith Dr. Preston Saint exer serm 1. what we win with prayer we wear with thankfulness ready to return to him the sacrifice of praise c. but not only as his creatures do we owe to him this point of duty and service but also as his favourits and by way of gratitude 1. to testifie our love to him and delight in him if these be s incere a communion with him in this most immediat part of his worship must be sweet when we may thus enter the Kings chambers we will rejoyce and improve the importunity Cant. 1.4 Cant. 2.4 5. 2. He calls for our prayers to testifie his delight in us and in our work O my dove let me see thy countenance let me hear thy voice for sweet is thy voice and thy countenance is comely Cant. 2.14 Poor Saints are ready to complain and say I have no gifts nor parts and am of no account in the world and alas I can do no service to God in my generation ah if thou be poor shouldst thou not beg and though thou be weak yet thou art not dumb canst thou not then cry and importune him who is able and willing to help and strengthen thee thy prayers are good service to God they are great and acceptable sacrifices the prayer of the righteous is his delight Prov. 15.8 Yea Pagans by the light of nature did come to the knowledge of this point the divine moralist (x) Plato tom 1. Alcibiad 2. pag. mihi 137. Plato tells us that the Athenians observing the gods alwayes to favour the Lacedemonians more then them resolved to consult their Idol Ammon and to ask the reason hereof especially since the Lacedemonians were careless what sacrifices and oblations they offered to God and the Athenians did spare no cost and were more frequent and sumptuous in their oblations then all the Grecians To whom the Oracle or rather Sathan transforming himself into an Angel of light to those whom he held fast in his snare if that Author here relate a history and do not as is usual to him alledge this passage in a parabolick way and for the application but the Oracle saith he gave this response that the Lacedemonians good (y) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. interprete Ficino bona verba words which (z) Albeit Plato by way of dialogue brings in Socrates making this interpretation according to his usual maner which Ficinus in his life prefixed to his works ascribeth to his modesty and gratitude toward his Master Plato interpreteth to be nothing else but their prayers did please God better then all the worship and costly offerings of the other Grecians and then he proceedeth in the commendation of this spiritual exercise and to show that God looks more to the inward frame of the heart then outward performances though never so specious and that it were blasphemous to make the holy Lord like a wicked usurer and to think that he can be bribed to hearken to sinners and grant their desires because of their hypocritical devotion and great oblation I wish that Book