The spiritual sacrifice, or, A treatise wherein several weighty questions and cases concerning the saints communion with God in prayer are propounded and practically improved by Mr. Alexander Pitcarne.

CHAP. VII. Of the matter and object of prayer.

1 Joh. 5.14. If we ask any thing according to his will, he heareth us.

PRayer being our spritual(a) 1.1 oblation, we must take heed what we offer to the great King, least he(b) 1.2 spread upon our faces the dung of our sacrifices: We must(c) 1.3 not offer to him the blind and the lame, far lesse the(d) 1.4 polluted and unclean; we must not(e) 1.5 deal worse with him then with our Governours; and who dare present to them a supplicati∣on stuffed with treason and contempt? And should we not beware, that our petitions to God be not treacherous, and contain nothing against his majesty and holiness? Our prayers then ought only be for things agreeable to his will, 1 Joh. 5.14. Thus in few words we have the materials of prayer held forth. And for further explication, we shall speak to these three particulars. 1. Of the rule whereunto our desires and petitions must be conformed. And then, because the matter it self and object of prayer, is either things or persons; we shall in the 2. place enquire, what are these things for which we should pray, and after what method and order; and 3. for whom, or for what persons we may supplicate; that having shown, 1. what kind of desire, 2. who should offer it up, and 3. to whom; so now it may appear, 4. for what, and 5. for whom.

Sect 1. Of the warrant, ground, and rule of prayer.

ALbeit no reason can be given why that proud King should have appointed, that none, who came unto him without a call, should live, except such to whom he held forth the golden Scepter, Esth. 4.11. Yet who can doubt, or needs ask a reason, why stubble should not approach the fire? why we rebells durst not draw nigh to the provoked King, without his call and invitation; if he did not stretch forth the golden Scepter unto us, not only for our safety after we come, but also to allure us to come, we were in as despe∣rate a case as the devils and damned in hell, and durst not more then they approach the Throne. But praise to his free grace, who hath prevented us with his loving entreaties and ravishing invitations, and hath given us so many large pro∣mises of successe, that we may draw nigh to him with con∣fidence. But as thus, we must have a warrant to come, so for what we should say and ask when we come; and the sole ground both of the one and of the other, must be the will of God revealed to us in his Word: We will speak of the first in its(a) 1.6 own place, but now we must only enquire, what is the rule and copy whereby we must regulate, and whereunto we must conform our supplications; and thus in the description of prayer, the object and matter of it is quali∣fied and limited; we must not ask what our carnal will and lusts would crave, but only these things that are agreeable to the will of God: And thus the will of God must be our alone rule and warrant.

The(b) 1.7 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 command∣ments, of our duty; and the other, viz. the premises, of our reward, the one holding out the rule of, the other, a comfort∣able 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 un∣to 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 concern∣ing 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 ob∣liged

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 obli∣ged to do, but must do well in not doing, and become guilty if he did act and do. 3. If the decrees of God concern∣ing the futurition of events w••re a rule, either for our works or desires and prayers, all the scandal•• and offences, all the abominable practices of vile men, all their tr••••cheries, oppressi∣ons, &c. would be service done to God; and while the actors were doing or designing their misch••••vous c••urses, they might recommend these to God and off••r 〈◊〉〈◊〉 ••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 un∣known 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 dis∣covered and r••••••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 po••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 om••iscience, and kept secret from us. cannot be a rule whereunto we should conform our wayes and actions, but ••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 ag••inst his revealed pur∣poses. 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 con∣cerning 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 no∣thing against our blessed Saviour but what the hand and coun∣sel 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 temp∣tations to such a vile fact? and was it not their duty, notwith∣standing 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) 1.8 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 (ac∣cording to that well known instance of(d) 1.9 Augustin) who wisheth his sick Fathers death, that he might enjoy the inheri∣tance, 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 de∣sperat sinners say) for, who hath resisted his will? as if they

had said we are to be excused who have done nothing con∣trary to the will and decree of God; Nay, say they, the will of God did not only lay an obligation, but a necest••ty on us to obey and conform our wayes, and is there any reason then why God should complain of us, who have such a warrant for all we have don? To which vain Plea the Apostle replieth ver, 20. Nay, but O man, who art thou that repliest against God? and proceedeth to shew from Gods soveraignty, his right and power to dispose of his creatures according to his own good pleasure; but from this dispute we may clearly dis∣cern, that Gods decree is no cloak for sin, nor a law to justifie our wayes and desires.

But you will say, though it be not an adequate rule, and so not a sufficient ground to denominat an action good, because its conform thereunto, yet it must so far be acknowledged for a rule, as that it must acquite and excuse (if not justifie) the doer, in that it did lay on him a necessity to obey and con∣form his work thereunto. Answ. He who would plead not guilty, because his wayes are conform to the decrees of God, must either be grosly ignorant, or desperatly perverse, not knowing, or not caring what he saith; for God by his most holy and spotlesse Decrees doth not force, draw, neces∣sitat, or tempt any man to sin; neither doth be thereby com∣mand, approve, or testifie his approbation of, or complacency in any sinfull action; only he purposeth not to hinder, but to permit sinfull men to become a prey to their own lusts, and the temptations they shall meet with in their way: we must not indeed imagine that Gods providence is sleeping while oc∣casions are offered, or that there is in his most holy will, no positive act concerning the futurition of sin; its long since(e) 1.10 Bradwardin did demonstrat the contrary; and the Jesuits themselves do confesse that there is a necessary connexion be∣tween the divine permission & the creatures committing of sin, so that the futurition of sin may be concluded by a necessary illation from such a permission of it; our Divines and the Dominicans call it a permissive Decree, decretum permissi∣vum. I like not the expression: but the penury of words hath extorted it: that epithet and denomination is not taken

from the act, as if it were not, 1. Positive, and, 2. efficacious, but from the object, Because the holy Lord thus doth pur∣pose not to procure and work, but to permit the creature to follow its course: but we will lanch no further now into this Ocean; but thus it may appear, that the divine Decree concerning the futurition of sin, doth not import Gods will∣ing, or approving, his working, or procuring of sin: we cannot be said to fight against God, or to oppose his will and work, while we strive against sin: albeit we can do nothing without or beyond the divine appointment; and albeit he will order and dispose of our sins to his own glory, and thus cause(f) 1.11 sweetnesse come out of the strong; yet this is no excuse for the sinner who(g) 1.12 mindeth no such matter, but serveth his own lusts, and thus provoketh and dishonoureth God.

And thus notwithstanding of any decree in God, he is just∣ly displeased with sin, and justly punisheth the sinner; al∣beit there can nothing come to passe without his efficacious, well ordering and all-governing providence; yet sin is none of Gods works, there is nothing in it that God will own, its a bastard, begotten by the wretched creature, which cannot without blasphemy be fathered on God; what is said of the child is true of the parent, what of a particular rod, Ezek. 7.5. is verified in every sin, it is an evil, an only evil, not(h) 1.13 only to the committers as that judgment to the sufferers, and to the impenitent on whom it was inflicted; but also in it self, there is nothing in it which God can will or love: though he will suffer and permit sin to be, yet we cannot say that God willeth sin to be, though he decreeth to suffer and permit us to sin, yet he decreeth not, and willeth not (for that doth import his approbation and efficiency) us to sin: there is here then an efficacious permission, and a willing, and decreeing to suffer men and devils to sin, but there is no warrant, or commission, no approbation or licence for us to sin; and no divine(i) 1.14 efficiency and causality in (though about) sin.

Thus then the morality of our actions must not be measu∣red by any decree concerning the futurition of events, but

by some other rule, in which must concur Gods will and appointment, setting bounds unto us, and designing our duty, and discovering what is well-pleasing and acceptable to God, honest and laudable in it self, and profitable and comfortable to us in the issiue; and thus we have the word of God for our direction, and have his laws and testimonies to be our rule. Deut. 29.29. Isa. 8.20. Deut. 30.10, 11, 12, Deut. 5.29. Psal. 147.19. Rom, 12.2. 1 Thes. 4.2. 1 Pet. 4.2. &c▪ and we may take notice of these three things as necessarily requisit and concurring in that which is a warrant unto, and rule of our actions and petitions. 1. The good pleasure and decree of God, not concerning what shall come to passe, but concerning the quality and morall goodnesse of human actions, and which doth limit and set bounds to reasonable creatures, and pre∣scribeth unto them their duty; and this is the fountain and first spring, (yea and by many judicious and sober Divines is judged to be the supreme adaequate and first rule) of morall rectitude. Hence we may conceive that Gods laws in Scripture are called Decrees, Statuts and Ordinances. 2. From this decree and appointment, doth (to our apprehension) flow divine approbation, complacency and delight in what is thus appointed to be our work and duty: hence that appoint∣ment is called the good, acceptable and perfect will of God, Rom. 12.2. and our actions when conform to that rule, are said to be well pleasing in his sight, Heb. 13.2. yea the Lord doth not only declare his love of his complacency, and de∣light in these when they are performed, but also he is said to will and desire (though not according to the(k) 1.15 Jesuiticall and Arminian glosse) those works while he is speaking to the rebellious and disobedient, who have slighted his laws, and casten all his statutes behind their backs. Ezek. 18.23, 32. Ezek. 33.11. Hos. 6.6. 1 Sam. 15.22, Isa. 61.8. Mat, 9.13. 2 Pet, 3.9. &c. 3. There must be an intimation and promulgation of this decree and appointment, and a declara∣tion of those things that would be well pleasing, and accep∣table to God. Its disputed amongst(l) 1.16 Lawyers and(m) 1.17 School-men, whether humane laws do bind and oblige before they be intimated, and made known; and what sort of

promulgation is necessary; but this question is more thorny and difficult, while it is applyed to divine laws (which were not pertinent for us here to debate) yet we expect, that none will deny, that some sort of promulgation and intimation is neces∣sary, unlesse it be granted, that reasonable creatures may be obliged to a blind and brutish obedience; yea, obedience in such a case were not obedience; for though there may be some part of conformity to the law, and so a kind of material obedience, yet properly it cannot be so called, because thus to obey doth import the law and command to be a motive (and so must be known) engaging and prevailing with us to do. And that Gods law doth not impose an obligation, where there is no kind of promulgation, may be collected from, Rom 2.12. where the Apostle affirmeth that Pagans, who had not the means for attaining the knowledge of Gods will revealed in the Scriptures, shall not be judged by the Scriptures, and that word which they could not know; hence Divines affirm their ignorance of the mysteries of the Gospel, and their infidelity to be negative, and not priva∣tive.

But we did say, that some sort of signification and pro∣mulgation was necessary, not determining the particular way and maner; but from that Text it doth appear, that a for∣mal promulgation by voyce or writ, is not necessary, for God did not thus communicate and impart any law to Pagans; yet they shall perish and be judged by a law, and be condemn∣ned for their disobedience unto that law, which was not written (as to them) with pen and ink, but with the finger of God ingraven on their hearts, ver. 15. The Lord did im∣plant and radically promulgate a law to them, while he in∣fused into them a reasonable soul, whereby they might know, and discern between right and wrong, good and evil: There be many practical(n) 1.18 principles of moral equity, which the light of nature can discover, and were known to heathens; yea, the most of duties prescribed in the decalogue, are to be found in the writings of Plato, Cicero, Seneca, Plutarch, &c. We might ascend higher to the first and primaeval principle, that light and sound reason, which was in Adam

before the fall, which was a more bright lamp, and of a far∣ther reach, then that dark candie that si••ce is left in us, ••o direct our steps and point out our way. There was indeed in man, while he stood, that recta ra••••o, which might have been admitted for a rule, but subordinate to the will and law of God, regula regu••a••a, not regulans; there was then no disconformity between these two rules; but pop••sh Sch••ol∣men must be very impudent, who will make our(o) 1.19 judge∣ment and reason to be the proper, and (as(p) 1.20 Th••ma•• c••••••th it) homogeneal rule of our actions, now after it ha h ••ost its rectitude; Wo to them, who were left to the direction of this blind guide; though seeing Samson was a Judge and leader of the people of Israel, yet after his eyes were put ••ut the meanest(q) 1.21 boy of Philistia was sitter to be a guid•• and leader to him.

But we may here enquire if what was, or might have been known of our duty by Adam in innocency, if what that pure and clear lamp 〈◊〉〈◊〉 him could discover, should be esteemed and accounted to be manifested unto us, who then were in his loyns? Albeit now, after we have not only shut, but put out our own eyes, we cannot discern nor look ••o far off▪ But we need not meddle with that debate, nor go so far ••o light a candle to let us see our way, albeit in that case, there were a radical promulgation of Gods mind and our du••y made to us, as branches of that old root; and thus the Lord out of his soveraignty, might reckon with us, as being guilty of the sin of(r) 1.22 ignorance, after that we had improven to the utmost all the helps that Pagans have for attaining of knowledge: But praised be our God, who hath not sent ••s to wander into such a wilderness, nor to ••ook to the Sun through such a prospect, and to read his mind in that dark volum of creation and providence, by the pagan star-light of natural reason, but hath shewed unto us in his Word, what is good and acceptable to him, and what he requireth of us, Mic. 6.8. Deut. 10.12, 13. and 30.31. &c. There∣fore Gods laws and commandments, as to us, may well be(s) 1.23 called Testimonies; because by his Prophets and messengers, as so many heraulds, he hath again and again promulgate them,

and testified unto us what he requireth of us, and hath left to us an authentick register to which we may have our recourse.

But since there must be some kind of intimation and mani∣festation of th•• approbative (as we may call it) and legislative(t) 1.24 will of God; it may be enquired how, and after what maner are the materials of prayer determined and discovered to us? and I think the question may only be moved concerning these four; whether, 1. by precept, 2. by promise, 3. by approven examples of the Saints, who have petitioned the like mercies; and, 4. by the works of providence.

Ans. 1. It will not be denyed, that the most part of things, whether bodily or spiritual, which Christians stand in need of, may be petitioned, and prayed for with that threefold warrant of precept, promise and approven example; and that either directly, or by clear and undeniable conse∣quence, or at least by analogy,, similitude and parity of reason: and when those concur, there can be no place for doubting; such a threefold cord will easily bind the most scrupulous conscience.

2. To speak of these severally, the third alone, and with∣out a restriction cannot be acknowledged to be a rule, or war∣rant for our practice, either in this or other cases; for the Prophets, Apostles and eminent Saints, whose practice is registrated in the Word, being extraordinarily qualified, and sometimes called to extraordinary duties and service, as to work miracles, &c. their carriage cannot be a warrant to us to take such works in hand, and to essay to do what they did; so they meeting with singular occasions and exigencies, and having a special call, impression, and impulse on their spirits, might confidently expect, and in faith pray for several mer∣cies, which others have no warrant to petition: Their pra∣ct••ce then and prayers, must only be lookt upon as an additio∣nal, and cumulative warrant and encouragement to us; that is to say, when their practice doth suppose some other foun∣dation and ground (which must either be a standing and gene∣ral command or promise) we may safely follow their foot∣steps.

3. As for the first, viz. the Precepts and Commandments of God, because of the majesty and supream authority of the Law-giver; these do not only carry alongst with them a war∣rant for us to conform our wayes thereunto, but also lay a ne∣cessity and obligation upon us to obey.

4. The difficulty then only remains concerning the promi∣ses, and the dispensations of providence.

1. Then as to the promises, it may be enquired, whether they alone and of themselves, be a sufficient ground and war∣rant for our prayers, so that we may confidently and in faith pray for what the Lord hath promised to give, though we have no expresse command to ask such a particular mer••y. For removing and clearing of which, it may be, 1. enquired if such a case be ordinary and often occurreth, or if it be meerly speculative and by way of supposition. 2. Whatever others may see, yet I know no promised mercy, that we may not pray for by vertue of a Precept, either particularly expressing such a mercy, or comprehending and including it under its object (and generals hold out as sure a ground for particulars comprehended under them, as if these particulars were named) yea, precept and promise (as to our case especially) go hand in hand, are of equal extent, and cannot be separat∣ed, Mat. 7.7. Joh. 16.23, 24. And this is one of our Christi∣an principles and precognita, which all must believe, viz. That God is a rewarder of them all that come unto him, in the way he hath(u) 1.25 appointed and commanded, Heb. 11.6. Isa. 45.19.

Yet, 2. If we look upon these severally, and enquire after their proper, formal and most direct effect, end and use, we deny▪ not [that(x) 1.26 the command may be said to be that whereby prayer is authorized and made necessary; and the promise to be that which holds out a comfortable motive and encouragement; and that the Precept is the ground of con∣science, for undertaking and regulating the duty, and the promise, the ground of confidence and assurance of suc∣cesse.]

3. We would put a difference between general, constant and standing, and special and occasional promises, made to

some one or few persons, upon some particular account and exigence; for these special promises cannot be a ground for others to expect or pray for such mercies; yea, nor to them to whom they were made, if the occasion be past or altered; yet when, and so long as the promise is in force, and so long as the ground and occasion continueth, it is warrant enough to expect and petition such a mercy. Thus David professeth, that the word of promise was warrant and motive enough to him to pray for the establishment of his house and throne for many generations, 2 Sam. 7.27.25, 26, 29. And as thus, special promises are a sufficient rule for particular persons and cases, so general promises are general rules to all per∣sons.

But it would be remembred, that some promises are called general, because they belong to all and every one in their several places, stations, occasions and exigences; and these hold out a general rule and directory to all Christians. Other promises are called general, not because they belong to all and every one, but only to all in such a rank, station and condition; thus the Christian Magistrate, may pray for the gift of Go∣vernment; the Minister for a blessing upon his ministry, and every one according to his place and employment, or particu∣lar business or need, may seek assistance, successe, direction, deliverance, &c. by vertue of general promises made to all in such a rank and condition: And if thy particular employ∣ment and business, be not expresly mentioned in the Word, thou mayest have recourse to general promises, as being a sufficient warrant and encouragement for thee to ask such and such a particular blessing. There is room enough, and a blank left in the general word of promise, for thee to write in thy name and condition. And such promises are as sure foun∣dation for thy prayers, as if thy particular business and exi∣gence had been there expressed; and thou needest not fear to apply them to thee, and then confidently thou mayest expect their performance.

And thus, 5. In answer to the question we affirm, that the promise is a sufficient warrant, to all to whom it belongeth, to pray for the mercy it holdeth forth; and this may ap∣pear,

1. from the nature, scope and end of the promise. For, what is a promise, but an intimation and expression of Gods will, to give good things, and withhold or remove evil from us? And if so, then to deny the promise to be a ground and warrant to pray, is in effect to deny, 1. That we may pray the Lord to bestow these mercies he purposeth to be∣stow upon us, 2. That we may desire from God these things we know to be agreeable to his will and for our good. And 3. That the promise is an encouragement to duty; for if it encourage us to duty, it must carry along with it a warrant for doing, since a divine motive (such as Gods promise must be) must be to a good and lawfull end; and therefore, since the promises are as so many motives and encouragements to pray for what is promised, they must carry along with them a sufficient ground and warrant for our prayers; and accor∣dingly, the servant of God David, no sooner meets with a promise, but he turns it into a prayer, 2 Sam. 7.27. Where we may take notice of the inference he there maketh, Because thou hast promised (saith he) Therefore thy servant hath found in his heart to pray. O might some have said, ye are too rash to run to the Throne, where is your warrant? you have no command. O but (saith David) have I not Gods Word? He hath said, and promised to give, and that's warrant enough for me to ask. Its true, before the word of promise came, I had no warrant thus peremptorily and abso∣lutely to ask such a temporal mercy, but now having his Word to build upon, what can devils and men say for shaking my faith? You will say,(y) 1.27 that promise was concerning a peculiar blessing out of the common road, and therefore, though it was ground enough for David to build his prayer upon; yet general and perpetual promises are not a warrant. Ans. That difference maketh for us, and not for the objecter. For when the promised mercy is peculiar, it would appear, that there were greater need of a special warrant and command, then when the mercy is common, in which all have some sort of right by a general word of pro∣mise; and so none need to scruple to plead their right. The more narrow the way is, there is the greater need

of light and hedges, to keep us from mistakes and devia∣tion.

But(z) 1.28 you will object, some things may be sound pro∣mised that are not to be prayed for; [Obj. 1] as vengeance upon ene∣mies, and a retribution of our wrongs, Rom. 12.19. Heb. 10.30. and that there shall not perish one hair of our head, Luk. 21.1••. Ans. While we draw nigh to God, we need not fear. 1. Least, we mistake the way, when we have the Sun∣light of a promise to direct our steps. 2. Least we faint and weary (unlesse the cause be within and from our selves) who have such a cordial as the breasts of the promise doth yield, for quickning and reviving our spirits, and such refreshment as the refulgent beams of that luminary will afford, when they shine and reflect upon us▪ As to the first instance, it being made up of a promise, respecting our good, protection and deliverance from the rage of cruel enemies, and of a threatning of judgment and wrath as to them; we must put a difference between these two, and may go safely as far as the promise conducteth; we may pray for deliverance from enemies, abstracting from the threatning, and committing the maner and way of our deliverance to God, that he might take such course in his holy and wise providence for accomplishing that promise as seemeth good to him, viz. either by confounding, restraining, or reclaiming of them; so that notwithstanding of our pleading that promise of deli∣verance, which is complicated with a threatning against enemies, we might pray for their good here, and eternally hereafter. For we did not say, that threatnings were a warrant for, and rule of our prayers; yea, on the contrary, the end(a) 1.29 of the threatning being the conversion and repentance of the sinner, we should improve it, as a strong motive to deprecat that and other judgments; not only should the threatning stir up them to pray for themselves, but it may stir up others, though injured by them, to pray for them. As to the second instance, we should not so much look on the letter, as the meaning and scope of these words, which is to comfort the godly under their tryals, from the consideration of Gods powerfull and over-ruling providence,

who can (notwithstanding of the power and malice of ene∣mies) so guard and defend (yea, and if it be for the glory of his name and their good, will certainly so protect) them, that they shall not be able in the least to wrong them; and for strengthning their confidence in God, and that they might the better undervalue the threatning and proud boasting of vain weak man, the least and most inconsiderable injury is in∣stanced, that enemies shall not be able to do so much as pull out one hair out of their head; and what is there in this promise (though we would only consider what is directly held forth in the words) that doth not beseem the prayers of the Saints? You will say, it doth not beseem the modesty, and looketh not like Christian self-denyal, to be so far in love with our selves and our own things, as to desire and put up a prayer for these smaller things, which the very Pagans do far undervalue, as not to set their hearts upon them, or once to mention them. Ans, That is, as if it had been said That we should be ashamed to ask, what the Lord was not ashamed to promise. And should we not think it worthy of room in our Cabin, which the Lord thought worthy to put in Bond and give us security for. And is there any mercy so little, for which we ate not bound to praise God when he giveth it? And may we not pray for that for which we should give thanks? Its true, we should not set our heart and affections upon these small things; yea, nor upon the greatest bodily and perishing thing; and yet we may pray for our daily bread; though not after that(b) 1.30 maner which we must ask spiritual and eternal things: and as for these mercies which are lesse necessary and considerable, we need not be so expresse as to name and particularly condescend on every one of them, for that would be an argument of too great love to them, if we durst take up so much of our time, while we are speaking to God, and would suffer our thoughts to be so far scattered and divided. And it could not but give offence, if while before and with others, we did thus multiply petitions for such things of little use or value; but yet, we must not lay aside or exclude from our prayers, what God hath not excluded out of his promises, though the Lord did not

name them in the promise that we should name them in our prayers, yet there is nothing in the promise which we may not ask, though in a fit and decent maner and order.

2.(c) 1.31 The general promise of hearing must be resolved in that proviso, [Obj. 2] that the prayer be for a thing which may warrantably be ask't; the ground of warrant therefore must be distinct from the promise, and should be originally brought from the precept. Ans. There is no promise of audience so particular, but it hath several proviso's and limi∣tations, unto which we must advert, least we make a wrong application, and think we are walking by rule, and sailing to the right harbour, while we are following our own sensual and groundlesse imaginations. We do not plead, that a mistake and wrong glosse of the promise, but that the pro∣mise it self, according to the true and genuine meaning, sense and scope of it, is a sufficient warrant to pray for what it holdeth out; and as the promises may be mistaken, so also the precepts, but they leave not off to be a rule because of our error and ignorance. 2. Though we should have our recourse to the precepts for coming to a right up taking of the promises, yet would not the promises therefore become a secondary rule, and the precept the first and radical warrant. What must be made use of as a mean for understanding any part of Scripture, must not be judged to be the ground and foundation of it. And as to these means, the general helps in expounding of Scripture have here place, we must pray the Lord to open our eyes, that we may see his mind, we must diligently compare Scripture with Scripture, especially general and particular promises together; and the returns that have been made to the prayers of the Saints in accomplishing of them, may give not a little light, &c. But how the com∣mands (to which we are only sent in the objection) can be such a proper mean and help, I see not; the precepts holding out our duty, and the promises our reward; which two are very different.

3. Obj.(d) 1.32 Abraham prayed for Sodom, [Obj. 3] Gen. 18. Moses for Israel, Exod. 32. Paul for the conversion of the Jews, Rom. 10.1. And we should pray for all men. 1

Tim. 2.1. Yea, for persecuting enemies, Mat. 5.44. But there is no promise made to such prayers. Ans. This Ob∣jection doth not conclude that which is in controversie; its one thing to say, that the promise is the alone and adequate ground of prayer, so that we may not pray for what we have not a promise; against which this argument may be urged (though to little purpose) and its another thing to say (as we said) that the promise is a sufficient, sure and infallible rule and warrant to pray for what it offereth, Albeit there may be other grounds to pray where that is wanting. Yet it may be a suffi∣cient warrant, though not the sole and only warrant. But, 2. the promise doth extend to every thing that is good, Ps. 84.11. Ps. 85.••2. Ps. 34.10. &c. And therefore unlesse these prayers have not some good for their object (and so if they be not sinfull, which none dare affirm, they being command∣ed of God) they must be grounded upon a promise, and accordingly have met with successe, when the conditions have had place: and as to the instances in the objection. 1. If there had been ten righteous men in Sodom. Abraham had prevail∣ed, and the whole Citty had been spared. 2. And the Lord did answer Moses his prayer, and did not destroy that stub∣born generation, Exod. 33.14, 17. 3. Pauls prayer was so far heard, that many Jews were converted; And, 4. many a time have persecuting enemies been reclaimed, and in answer to the prayers of those whom they put to hard sufferings, they have been converted. And as thus, 1. the object of such prayers being good, 2. the successe great (though strange and admirable) So also, 3. the qualification of such prayers, they being poured out in(e) 1.33 faith, do evidence, that those sup∣plicants did not want a promise for their encouragement.

Thus we may conclude, that precepts and promises are like veins and arteries in the body, they are inseparable and go hand in hand: the promise implying a command (for God did never promise to reward our will-worship, or to give what we should not ask and pray for) and the command is a promise (for he never commanded the seed of Jacob to seek his face in vain) the precept sheweth unto us what we should do; and the promise what we may expect and shall receive. The

Lord in the Covenant first and last, out of his meer good pleasure for our encouragement in his work, hath made these two reciprocal and relative, our doing and receiving, our doing our duty and receiving a gracious reward: and thus the commands and the promises must be no lesse inseparable, these being nothing else but an intimation and declaration of the former two. Its true, God needed not have indented with us for our hire, while he sent us to work in his vineyard, and we as his creatures had been obliged to obey; but the terms of his Covenant are more sweet and condescending; and now he, who cometh to God in the way of commanded duties, must believe that he shall not want his reward, heb. 11.6.

And thus the Lord with two strong and golden cords, doth draw and bind us to our duty, 1. by his authority and com∣mand, 2. by his mercy and free promises. And O! what sutable affections may these stir up and work in us? the one, reverence and godly fear, and the other, cheerfulness, love and confidence. And from this last consideration we may collect, that the promises are not only a sure and infallible, but also the most proper and direct ground of prayer; for though the precepts be the most proper and immediate rule of doing, and so of prayer as it is a duty, and under that general notion; yet the promises are the most proper and only ground of prayer, as ••t is a mean for obtaining the desired blessing and mercy (which is the more special, and as I may call it, specifi∣cal consideration of prayer) and the promises are the only ground of confidence and faith, which is so necessary to the acceptable performance of it.

As to the fourth, whether divine(f) 1.34 providence (taking the word not formally, for the eternal and immanent act of Gods counsel, but effectively, for the outward and tempora∣ry(g) 1.35 administration, or as it is operative, and by the effect declareth and manifesteth Gods eternal counsel to us.) It may be ask't (I say) whether, and how far divine providence may be acknowledged as an intimation and declaration of the preceptive and approving will of God? and so, when and how far it should be made a rule of our actings or prayers?

And albeit this debate and enquity may seem occasional, be∣cause of the affinity between the rule of our actions and pray∣ers, yet without any culpable digression we may speak a little to it in thesi, yet only so much as may help us to a resolution of this quaeree (which in these late dayes of confu∣sion and oppression was so necessary, when treacherous usurpers had no other plea for justifying their oppression, but their successe and signal (as they called them) victories) whe∣ther we should own, approve and pray for these courses, wayes and designs, which we see to be followed with successe; and forsake and pray against these interests and courses, which are trysted with crosse providences and disappointments? In answer to which, we shall give some few conclusions.

Concl. 1, Successefull providences are comfortable com∣mentaries upon these Scriptures that clearly hold forth our duty; if while we are walking by rule, being set a work by the authority of God held forth in the word of command, and encouraged by the word of promise, God smileth upon us by his work; as it will add oyl to the wheels and quicken our diligence, so it will be as eye-salve to anoint thine eyes, that thou mayest see more clearly; it will add light, and pre∣vent needless fears and scruples, which might arise from sense and carnal reason, in case of disappointment and crosse dis∣pensations. Thus Cato (who at first was a resolute asserter of divine providence) seeing Pompey so often prosper when his cause was bad, and miserably overthrown by Cesar while his cause was good, and(h) 1.36 himself so unsuccessefull in his essayes to maintain and recover the liberty of the Roman state, he then judged, that the world was governed by fortune and hap. And not Pagans only, but some eminent Saints have been sore put to it, and have succumbed at this temptation; from thence Jobs friends did infer, that he was an hypocrite; and David sa••d, J shall one day perish by the hand of Saul, 1 Sam. 27.1. Yea, Asaph is not far from blasphemy, Ps, 73.12, 13.14.

Concl. 2. Providence is a bad commentary upon a dark Scripture; when the rule is questioned, we must not run to Gods works as interpreters of his Word; when Scripture is

pretended by both parties for their cause, we should not make providence the glosse for clearing what difficulty was in the text, and give sentence for that cause which is followed with successe, and against them, who all the day(i) 1.37 long, are plagued, and chastened every morning. Providence may encourage a seeing man to walk forward, but(k) 1.38 cannot either give eyes to the blind, or make a dim eye see clearly: It may be compared to ciphers which serve to augment the number, when a significant note is set before them; but other∣wise a 1000 ciphers cannot amount to the least of numbers. When success followeth a promise made to a commanded duty, its a new bond and encouragement to continue in well-doing; but when it goeth alone, or before, and wou••d draw Scripture along with it, to give an eccho and report to what providence is thought to say and cry, it will prove a poor warrant to him who is unbyassed.

And as successe will not justifie an action or course otherwise questionable, so we can have no(l) 1.39 warrant to appeal to providence in our undertakings; and make it a judge to determine any contraversie. This were to oblige the Lord to give us a new rule, and to make his works speak what he never commanded them to say; this were to limit the Lord, that he might never chasten his people while they had to do with unjust and self-seeking men, and when they owned a good cause; &c. Thus providence must only be esteemed a commentary for amplification of a clear text, but not for explication of what is abstruse and difficult.

Concl. 3, far lesse must providence be acknowledged to be declarative of the approving will of God. 1. Without the word, when such a way and course can lay no claim to any precept or promise: and yet lesse, 2. when it is directly con∣trary to the word, and therein condemned. And its ob∣servable that such as boast of providence, are men who (al∣beit if we look to their profession we would judge them to be saints, yet) make litle conscience of duty, and that they run not to Gods works for a testimony, till first they have cast his word behind their backs, and are at a losse there. Such

••s have no other plea for justifying their wayes, judge [it their wisdom to make use of this rather then of none; especi∣ally since it is a popular and sensible demonstration, which often proveth more concludent with the brutish multitude, then the word of God; especially if there be a(m) 1.40 continued series and succession of favourable Providences, and that not∣withstanding of many and great interveening difficulties; O! (will the multitude then say) this is the hand of God, we may see the Lord owning and working for such courses and wayes: but certainly such as lean to such a rule, must either be very blind, or wilfully blindfold themselves: all ages and interests may furnish many instances for showing the crookednesse and inequality of this pretended rule: and who is he, (whether he be good or bad) who hath observed the severall steps of providence towards himself, who cannot tell of the many and various vicissituds of providence he hath met with? and the Scriptures afford so many examples of crosse-providences towards the Saints while they have been following their duty, and maintaining a just cause, and of prosperous and successefull dispensations towards the wicked in their oppression, injustice and violence against the Saints, that it were lost labour to stay upon citations. And O! what grosse and abominable absurdities would follow, if pro∣vidence were set up as a(n) 1.41 rule? Then treason, rebellion, theft, murder, oppression, &c. would loss their name, and become good and commendable, when they are accompanied with successe; and conscience of duty, religion, loyalty, self-defence against usurping and oppressing invaders, &c. must be accounted sinfull and unlawfull, when unsuccessefull. And thus if we make providence our Bible, and seek our rule from thence, we must condemne the generation of the righteous and blesse them whom the Lord abhorreth; yea and the Godly must be accounted too rash, if they set themselves to do never so necessary and commendable a work, unlesse they be assured (which without a revelation cannot be) that their undertaking shall be accompanied with successe, and if the vilest miscreant did design never so wicked an enterprise▪ we might not disswade or rebuke him, if he can show us how

he shall accomplish it: and thus the wild Irish must become excellent casuists, Who (as(o) 1.42 Cambden reporteth) suppose that a booty is sent to them from God, and that they would sin if they improved not such an opportunity as God did offer unto them: and they do not think that violence, oppression, theft, man-slaughter, &c. displeaseth God; because God would not offer them an opportunity to sin, and yet he open∣eth a door to them for doing these things, and followeth them with successe.

You will say, the Lord sendeth us to his works as our in∣structers and monitors, Psa. 19.1. Psa. 46.8. Mic. 6.9, Act. 10.17. Rom. 1.20.21, &c. Ans. We do not deny that Gods works have a voyce, but for the most part not easily understood, its like the hand-writing upon the wall, which though the Astrologers and Caldeans did see, yet they could not find out the meaning and interpretation of it. Its true that providence is, 1. a sure commentary (as being no other thing bu•• the product and execution) of Gods purposes and decrees, but as Gods decrees are not our rule, so neither any intimation or declaration thereof. As Prophecies and predictions, which show us what God purposeth to do or permit, are not, (as we have heard); so neither providences which declare what God hath done or permitted to be done: the one holdeth out to us the object of Gods decrees as fu∣ture, the other as present or past; and so if the former be not a warrant for us to do, neither can the latter justifie what we have done. 2. Though providence cannot discover our duty, yet it discovers to us much of God. His works proclaim his glory, his mercy, justice, forebearance, wis∣dom, power, holynesse, &c. And thus by necessary conse∣quence (though only secondarily and indirectly) they may discover unto us the(p) 1.43 naturall (as some call it) worship of God, that he is to be feared, obeyed, loved, &c. and upon this account the Gentiles are said to be guiltie, in that while by the creatures, and works of Gods hand they did know him, yet did not worship him accordingly; in that they did not put in practice that lecture concerning the glori∣fying of God, which the volum of creation and providence

did hold out unto them. Rom. 1.21, 20. Yea, 3. as to the instituted worship of God, and the duties of the second table, which we ought to perform one towards another, the works of providence do not define, determine and declare what we should do or not do in that kind; and so are an unfit umpire and judge to determine controversies amongst men, or concerning the positive worship of God, and the right maner of glorifying him; yet in that they manifest his eternall power and God-head, Rom. 1.20. they may, 1. in the generall show unto us, that God is to be obeyed in all things he commandeth; though they do not in particular declare what he commandeth, yet supposing that to be known by whatsoever means (though no other be possible but a revelation, whether mediate or immediate, of his will and appointment) the works of Creation and Providence may serve to discover that bond and obligation, (under which we lie as his creatures) to obey whatever he com∣mandeth, notwithstanding of all the pretenses that sense and selfe-interest can alledge to the contrary. And, 2. they may be so far usefull and subservient to us who have the light of the word, for making us come to the knowledge of parti∣culars, that they (especially if they be considerable or not ordinary) may prove to us so many monitors, items and me∣mento's, to make us ponder our wayes, and compare them with the right rule: thus the rod is said to cry to the man of wisdom, that he would ponder what is good, and what the Lord requireth of him, that thus he might repent and turn from his evil wayes. Mic. 6.9, 8, 10. &c. And ac∣cordingly Josephs Brethren hearkned to what the rod said to them, and were convinced of and humbled for an old crime, Gen. 42, 21, 22. Thus also mercies are said to speak, and to invite us to repentance, Rom. 2.4. and to bear witnesse for God and against the wicked wayes of men. Act. 14.17. but alas! many make both Gods rods and mercy's become false witnesses, and to speak that which the Lord never appointed them to say; they make mercies sing some pleasant tune for lulling them a sleep, and the rod to sound a retreat from the service of God, and with him to say what should ye wait any

longer on the Lord? 2 King. 6.33. Thus Saul imagined, that the rod did point out to him the way to Endor, 1 Sam. 28.7.15. thus mercies to such, become(q) 1.44 Syrens, they sing to them till they sink them; and rods become Croco∣diles, by their teares they draw the passenger from the right way, and then drive him to his ruine. O! beware then least thou mistake the voyce of providence; that thou run not to thy lusts and carnall interest to consult with these, while it sendeth thee to the word: and see thou sit not down satis∣fied with the streame, which is offered as a guid to lead thee into the fountain; make not the rod say what it cannot, and hath no commission to speak; though it may open the window that the sun-beams may enter in, and anoynt thine eyes that thou mayest see the light; though it point out the fountain, yet light must come from the sun, and water be brought from the right fountain. It cannot testifie(r) 1.45 what is good, and what the Lord requireth of thee, without, far lesse contrary to, the Word; it may be an additional and cumulative, but must not be made a solitary witnesse. The Lord hath warned thee, that if thou make it bear witnesse to the goodness or badness of an action or cause, or concerning his approving or disapproving will, that it will prove a lying and false witnesse, Eccles. 9.1, 2. Eccles. 8.14, &c. He recalleth thee from following such a blind guide, and sendeth thee to that sure and infallible rule, His laws and testimonies, as absolute arbiters to judge and determine what is light, what darkness, and what right, what wrong, Isa. 8.20. And wo to him that dare add unto the Word of God, and set up another rule, as if it alone were not compleat, perfect and sufficient, Prov. 30.6. Rev. 22.18. Deut. 4.2. Deut. 12.32. And here Papists and Sectaries, these two great extreame, do meet and joyn together in accusing (though upon far diffe∣rent(s) 1.46 grounds and pretences) the Word of God, of insuffi∣ciency and imperfection. Oh! let us pitty poor Pagans, who have not another Bible wherein to read the mind of God, and whence to learn their duty, except the works of God(t) 1.47 within and without them. And let us more thankfully improve the Word of truth communicated to us, then to set

up in its room, another rule of our own devising, and(u) 1.48 pre∣pare our selves to the battel at the uncertain sound of that trumpet.

But not minding to prosecute this point any further, we grant, that providence should be the matter of praise, and a motive to confession, but must not be set up for a rule to our prayers and supplications: we should blesse God when he prospereth our(x) 1.49 lawfull endeavours; and when he cros∣seth our sinfull wayes and stampeth them with some mark of his displeasure, we should take with our guiltiness; when he sendeth out his storm, its time for sleeping Jonah to awaken, to strike sail and turn.

It may here be enquired, if in our personal cases, any light may be received from providential encouragements and dis∣couragements? and it must be remembred, that this questi∣on is not propounded concerning duty and sin, and what is in it self, and in specie, lawfull and unlawfull, having already spoken to that quaeree, and shown, that we have no other judge for determining that controversie, but the law and the testimony: But the present question is only to be extended to things(y) 1.50 lawfull, which of themselves are indifferent; and which (if we abstract from circumstances of persons, time, place, &c.) may without sin be either done or left undone, whether or not in such a case the dispensations of providence, may be made use of for clearing of scruples and difficulties concerning expediency and inexpediency, a call or want of a call to do, hic & nunc; so that what was only in the gene∣ral, and permissively (that I may so speak) lawfull, may by a call and invitation from providence, become good and expedient, and so in particular lawfull, mihi & in act•• exercitol, fit and pertinent to be done by me at such and such a time.

For answer. 1. It will not be denyed, that to observe these signs and freets, which ignorant and deluded creatures do more carefully mark and reverence then the command∣ments, promises or threatnings of the Word, is abominable, and Pagan like superstition. Thus, if some in their way meet such a beast or person, they will not prosper in

that journey, &c. Ah! how should Christians be ashamed to observe such lying vanities, since the very(z) 1.51 heathens have condemned this madness and folly; which may be called Sathans A B C, the first rudiments he teacheth his disciples, whom at length he leadeth(a) 1.52 captive at his will: And as the devil will be busie, and do what he can to make the event answer these ridiculous prefigurations, so God in judgment to those who observe such vanities, may suffer it to be so, for hardning them in their delusion. But O! what blindness and superstition must it be to divine and prognosticate the event of enterprises from such providential occurrences as have no influence upon, nor connexion with such a business and undertaking? And they, who do not value or observe such lying signs, will find them to prove as false in their threatnings and promises concerning the futurition of events, as they are unable, unfit and disproportionat; yea, ridiculous and altogether impertinent for effectuating and bringing them to passe. But since the bell must clink what the fool doth think, No wonder though he can spell what it doth knell. Certainly such Dreamers have justified the presumptuous Astrologers and Star-gazers; for albeit they dare undertake to read in the great ordinances of the heavens, what the Lord never wrote in them; yet there be many lineaments in that great and glorious volum, which the most intelligent cannot discern, and the Astrologers may see (but they will not con∣tent themselves with that sight) some natural connexion of causes and effects, and where they cannot perceive that clear∣ly, yet there may be some ground for a probable conjecture; but there no essay can be made, neither is there the least ground to enquire after any connexion, dependance, or cau∣sality between the symbol and the thing signified.

Neither, 2. will it be denyed to be rash and unwarrant∣able, for any man now to desire and expect a miraculous dis∣pensation; and to say with(b) 1.53 Gideon, shew me a sign? And albeit the Saints sometimes have such a thought suggested to them, yet they should reject it, as a temptation coming from him, who can transform himself into an Angel of light, that he may draw us to the paths of darkness. But yet the hand

of Joah is not alwayes discerned, especially in the night of desertion. Thus that religious Lady Gregoria, being much disquieted about her salvation, writes to Gregory, that she would not cease to importune him till he received a revelation from heaven that she should be saved; to whom he well replyed, that she did ask an(c) 1.54 hard and unprofitable thing; for though I did receive (saith he) yet how should I be able to certifie thee that I had received a revelation. Thus also that English(d) 1.55 Gentlewoman, who being under exercise of conscience, said to the Minister sitting by her, If I must be saved, let this Venice glasse be kept from breaking while I throw it against the wall. And though the Lord would not break this bruised reed, but would rather work a miracle, yet his wonderfull condescension doth not excuse her rashness, and she was justly rebuked by the Minister for her sin. Lu∣ther his practice was most heroick and observable, who being (as he(e) 1.56 confesseth) often tempted to ask signs and re∣velations from heaven to confirm him in that way, which was at the first so solitary and full of dangers, protested he would have no visions or miracles, but would take Gods Word revealed in the Scriptures for all. And no lesse considerable was the carriage of that holy old man, to whom (as Gerson(f) 1.57 reporteth) Sathan appeared in a most glorious maner, professing himself to be Christ, and that he appeared unto him because of his exemplary holiness; to whom that expe∣rienced servant of Christ quickly replied, I am not so curious as to desire a sight of my Saviour here on earth, it shall suffice me to see and enjoy him hereafter in heaven; withall addeth this pathetick ejaculation, O Lord(g) 1.58 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 dis∣pensation: It hath a voice and doth cry, and we should hear∣ken and observe what it saith; I say not we should wel∣com Anti-christ, though he come with signs and lying won∣ders, 2 Thes. 2.9. and that we should believe another Gos∣pel, 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 com∣mand of Julian the Apostat, did essay to build again the Tem∣ple at Jerusalem, against whom the Lord appeared by so many(h) 1.59 signs of his displeasure in these strange dispensations, first a great tempest of winde and thunder, and terrible earth∣quakes swallowing up the new-laid foundation of the Tem∣ple, together with the instruments and materials they had pre∣pared 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) 1.60 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 can∣not 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 dis∣pensations, 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 righteous∣ness, 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 pro∣vidence, and the event and success of our undertakings for their justifiableness; So it were no less rash and unwarrant∣able, foolish and dangerous, to be led by invitation from pro∣vidence, 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 en∣tertained 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 oc∣casion 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 coun∣sell; 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 un∣derstanding, 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 suggest∣ing to us, or bringing to our memories, such motives and ar∣guments as will prevail with us, and offering to our conside∣ration 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 upon what opportunity the Lord doth offer unto us, and thus to give carnal men the advan∣tage of Christians, as to the observation and right improve∣ment of providence: For, though such take little notice of his band, yet they observe his work, and what price he put∣teth into their hands; and will not be so foolish as to walk in that(k) 1.61 way they see hedged up with thornes, nor to slight any promising opportunity calling them to enter in at an open door.

But, 2. we must not lay so much weight upon providen∣tial occurrences, as to make them the alone or main guid in our consultations; for, if there be much lying at the stake, a contrary blast must not hinder us in our course: when we must buy and the market will not last, we should not say the day is not fair; and if God called me to go from home, he

would make the Sun to shine upon me. Ah! fool, thy necessity doth call thee to go, but the Lord doth not promise to bind up the clouds while thou art on the way.

Yet, 3. if the Lord, by some special, remarkable or unexpected providence, doth, as it were, crosse our way, or open a door formerly shut, and that after thou hast been a supplicant at the Throne for direction and success; thou mayest, with some cautions, look upon such a dispensation as sent by way of return to thy prayers. If, 1. thou canst say, that thou hast respect to all God's Commandments, and labourest to approve thy self to him in thy whole conversa∣tion; if thou makest conscience of thy wayes, and art not a stranger to a spiritual and close communion with God, so that thou hast not now gone to him in a fit and good mode, or while thou art in a strait; and as it is thy constant course to commend thy wayes to him, so thou trustest and depen∣dest on him, and if, while thou art living in a dependance on him, and waiting for an answer in a grave and weighty business that deserveth thy serious consideration, and much deliberation, he send thee such a dispensation, thou mayest look upon it as a warning and message from the Lord. But, 2. be not too rash, but wait a while; go to him again and ask his help and assistance to make a right use of that dispen∣sation. And, 3. in the mean time thou mayest take a view of the motives which may induce thee to undertake such a business, or may draw thee off; and what may be the con∣sequents of the having or wanting such a supposed mercy, &c. And if in thy inquiry and consultation, thou findest nothing from thence to counter-ballance the impression which that dispensation hath made upon thy spirit, but rather much to second and concur with it; and thus findest the Lord inward∣ly to back and carry that work home upon thy heart, and make it as a strong cord to draw thee, who formerly was in some sort of suspence, not knowing what hand to turn thee to, thou mayest with some confidence say, Now I see the Lord making good his word to me, in bringing the blind by a way he knew not, and making darkness light before him, Isa. 42.16. But remember, though the present case be con∣cerning

expediency and inexpediency, gain and losse, outward advantage and disadvantage, yet not simply (as if there were no more to be enquired after) but in reference to the sanctifi∣ed use thereof, as it may be a mean and help to us in glorify∣ing the giver, and for working out our own salvation, O but whatsoever dispensation would draw us aside from the holy commandment, and would lead us to any sinfull way; let us not hearken to it, but let us reject and abominat it as a temp∣tation.(n) 1.62 The (l) righteous must be bold as a Lyon, and with resolution set himself against all mountains of opposition, not hearkening to the voice of any work that would stop his ears from hearing and obeying Gods Word.

4. As we have no warrant to ask, and upon every occasi∣on to expect such weighty and remarkable dispensations, so to value too(m) 1.63 much, and to be led by ordinary occurrences and common dispensations of providence, were foolishly to bind our selves with setters of our own making, and supersti∣tiously to set up, and follow a directory of our own devising, and with our own hands to plait a net for catching our selves, and to wreath a yoak about our own necks; and those who are so far deluded as to walk by such a rule, would rather be an object of compassion then derision, as being infatuated and given over to the hight of folly and delusion.

But, 5. that which seemeth to be most intricate in this que∣stion, is, whether or not it be lawfull with Abrahams ser∣vant to pray, that the Damsel, who shall say, drink and I will draw water for thee and thy Camels also, may be the woman thou hast appointed for thy servant Isaac, Gen. 24. 14. And with David to say, If he speak thus, thy servant shall have peace, 1 Sam. 20.7. And if with Jonathan we may conclude, that, if they say come up unto us, we will go up, for the Lord hath delivered them into our hands. 1 Sam. 14.9, 10. We did not enquire, if with these Pagan priests and sorcerers, 1 Sam. 6.9. And with Timotheus, 1 Maccab. 5.40. we might go to the devil (as the custom and super∣stition of these men, and the event answering their sign doth shew they did) to ask a sign from him. Neither, 2. did we enquire if we might (with Gideon, Judg. 6.36.) desire

that the dew should be on our fleece, while it is dry upon all the earth; because such a sign is altogether impertinent, and hath no connexion with the end for which it was sought, and is of it self miraculous, and so may not without an extror∣dinary call and warrant be desired and ask't; but we did enquire, if it be lawfull to desire and pray the Lord to make some ordinary dispensation, having some connexion with the present business, a sign for discovering his purpose concerning the event of such a business, and our call to go about it. For Ans. 1. None will be so rash as to condeme those holy men, who no doubt in this were directed by some extraordinary in∣stinct of the Spirit of God. But, 2. since the persons were eminent and not in an ordinary condition, and directed by a special (we will not say revelation, yet) impulse and motion, their practice must not be look't upon as a general rule and pattern, which we may imitate upon every occasion. Yet, 3. we dare not so limit the servants of God as to say, that in no case they may take such a course, and make use of those examples, if these cautions were observed, 1. if the person be eminent in holiness, 2. under some great tryal and strait, so that the case is grave, weighty and intricate, 3. when he findeth a more then ordinary motion and impulse, stirring him up to take that course, and pointing out the particular dis∣pensation he is to seek for a sign, 4. that he be not perempto∣ry in his desire, but seeketh such a sign with submission; so that he will not grudge or repine, if he meet not with such a dispensation, or if it be given, yet the event doth not answer: otherwise we must tempt God, and limit the holy one, by binding him to a sign of our choosing, while we had no com∣mand to require that dispensation, or warrant to set it up for a mark, and no promise that the event should answer it. 5. This must not be done, 1. out of pride, as if thou were a none-such, and might expect and ask from God that which others might not. Nor, 2. of curiosity to try the Lord, and put him to it by thy conceit. Neither, 3. out of diffidence, as it were in vain to wait any longer upon God, if he give not such a pledge of his love and care. Neither, 4. out of rash∣ness, or in every trifling business, but deliberarely, and upon

some weighty ground and special consideration. Neither, 5. must such a one boast, and be too confident in that dispensati∣on he pitched upon for a sign, though it be given, he should not promise too much of it, but patiently wait till he see if the event doth answer his expectation; and in the mean time, he should beware least his impatience, or vain confidence in that he hath met with, do not intercept and hinder the accom∣plishment. 6. After he hath seen the event to answer his desire and expectation, that it may prove a blessing, he should, 1. be humble, 2. be thankfull, and, 3. beware that he make not a wrong use of this rare dispensation, and set it not up as a preparative for ordinary cases, and be not from thence encouraged to follow the like course, while he is not placed in the like circumstances. If these and such like conditions be observed, we dare not peremptorily condemn such a practice, and deny that the Saints may at any time say (with him, Ps, 86.17.) shew me a token for good. As there is no ground to think, that David there did ask an ex∣traordinary and miraculous sign, so neither to affirm that he had some extraordinary and special warrant to put up such a desire. I know that our Divines do generally conclude, that it is unlawfull and a tempting of God to ask a sign from him without som special warrant and revelation. But they may be interpreted to speak of miraculous, or impertinent signs, which have no connexion with the event; or if of such signs also to which we did limit the question, then they have not absolutely and universally condemned such a practice, but when it is not so qualified according to the conditons and proviso's held forth in our resolution, Thus(n) 1.64 Amesius (though once and again he see neth to speak as peremptorily against this course, as any I have read, yet)(o) 1.65 granteth, that Beleevers may sometimes, without any speciall inspirati∣on or instinct (such as he had been speaking of, Sect. 17.) seek a sign from God in some necessary and intricate case, and for confirmation, alledgeth Abrahams practice, Gen 15.8. which upon examination will be found to hold out (if it be acknowledged for a rule) more then we have granted.

6. It may be enquired, if in our several straits and exi∣genees, we may run to the Scriptures, and set up that for a rule that first occurreth, if pertinent to our case? and if we should look on what it saith, or may be from it collected as a call to us to do or not do, and to do thus or thus? Ans. As it is certain, 1. that we may commend our case to God and ask direction from him; 2. that we should reflect upon such passages of the word as relate to our case, and may give light to us; So, 3. I think that it were too rash and truel peremptorily to condemn the practice of some experienced Christians, who while in suspence, and not knowing what hand to turn, have had their recourse to the Scriptures, let∣ing their anchor fall where the Lord in his providence did lead, who thus at a venture have met with a sutable and pertinent word: Yet, 4. we grant that it is not easie to deter∣mine what use should be made of such a word; for albeit sin and duty be clearly revealed in the Word, yet expediency and inexpediency, a call to do or not do, hic & nunc, could not (because of the multitude and variety of circumstances) be particularly there determined. And this case seemeth to be much like the former, there being here a sign (as it were) sought from Gods Word, as there by his work; and so observing the directions set down there, we may make the like use of that passage of Scripture, which might be made of that dispensation: yet (as it would appear) we have a greater liberty here, and we may with lesse hazard of tempting the Lord, run to his word, then to any of his works; he having appointed the former and not the latter, to be our(p) 1.66 rule (though not properly as to this, yet in another case) and there-therefore it would seem, that we may more confidently in every case run to it for direction, then to the other. Yet here also there may be several mistakes and errors; as curiosi∣ty, rashness, pride, a mistake and mis-application of the Word; superstition, by laying more weight on that passage then it will bear, extending it beyond its light and direction, and looking after something by way of a sign, in that the Lord hath offered a Word sutable and pertinent to our case. Ah thou simple and rashly confident! know, though that

Word may speak of case much like to thine, and hold out a word which thou wouldst lay hold on, yet it may hold out no warrant for thee, either to do or not to do, and no ground from which thou mayest conjecture concerning the event. But otherwise, O! what light, direction, comfort and encou∣ragement have the servants of God met with from such pas∣sages of Scripture, as the Lord in his providence hath occasio∣nally offered; from thence they have seen and learned what formerly the did not see, or not ponder or regard: O! Christian, hast thou tryed this course? dost thou run to the Word when other counsellors fail thee? and canst thou not from thine own experience put to a seal to this truth? The Word of God enlightneth the eyes, and maketh wise the simple, Psal. 19.7, 8. Hitherto we have especially spoken of a transient occasion, and what use may be made of provi∣dence for a right improvement thereof, in reference to some particular act or end. Now let us add a word for discovering how far providence may be helpfull for constituting us into a permanent state and relation; and here we must only speak of such a state and condition, as falleth under our choice; for otherwise we need not wait for a call, nor enquire after a warrant, we being already determined and placed into such a condition, and standing already under such and such a relation, which obligeth us to the performance of such and such duties; thus we are born children, subjects, heirs, &c. And here providence doth constitute, and actually and de facto, invest and place us into such a station, antecedently and previously to our deliberation, choice and consent. But as to the for∣mer case we answer, that providence, albeit it may invite, open a door, and offer a fit occasion for entring into such a place, calling and state as falleth under our election and choice, and where our consent must go before our being in∣vested therein, and some qualifications are required, whether moral (as the consent of, and a call from others who are con∣cerned) or physical, as parts, ability and dexterity to discharge the same aright, though (I say) providence may thus con∣cur, yet it cannot directly, formally, and of its self consti∣tute and instate us into such a place and condition: But as we

must walk by another rule in the discharging of such a place, so we must another, and better warrant for our entring upon and undertaking of it; thou must not invade another mans right, though thou hast an opportunity offered for doing it successfully; neither must thou passe over that order and method which the Word of God, and the laudable laws and constitutions of men have appointed, though thou hast no competitor, who can lay any claim or plead a right to such a place: But those steps being observed, providence may be subservient, and in some respect directive, and so far point out thy way, that thou canst not slight that invitation from providence without sin. But still remember, that providence must not go alone, though a providential call be required, yet it is not sufficient. Providence may open a door, at which, if thou enter in, thou must take heed to thy steps, least thou dash thy brains against the lintels of that door. Thou must have a call both from God and man, from within and without, concurring with the call of providence, other∣wise thou shouldst not hearken to its voice, as if it seem to call thee 1. to any place or condition not warrantable and lawfull; 2. without the consent and concurrence of them by whom thou shouldst enter; 3. contrary to thy inclination, and for the discharging of which thou art not qualified, &c. But you will say, we cannot expect an extraordinary revela∣tion, but the Lord having appointed in his Word, and in the general determined there what stations and callings are law∣full and what not, he hath left the particular determination thereof to providence; so that we cannot expect to meet with no other call, and thus must think, that God by it doth call us to determine and apply the general rules of the Word to such a particular exigence; and finding these to agree, we may judge that joint testimony to be the voice of God pointing out our way. Ans. If by providence be meant all these steps, we must tread in our entry to such a place and station, all the conditions, transactions and qualifications which are required, we do not deny, that the call and invi∣tation of providence, fitting and preparing all these requisites, and opening a door for improvement of them, may suffice for

determining and applying to our case the general rules held forth in the Word, and we should look upon it as the call and voice of God, which we should not reject or resist; but if by providence there be not (as usually there is not) any other thing meant, but a fair opportunity of entring into such a place and station with facility and successe, thou mayest for thy tryal meet with such an occasion, which thou should∣est not set up as a rule, and make it thy warrant, but shouldst rather resist it as a temptation, and turn away from it as a door set open to sin.

And albeit he law and appointment of God (manifested either in his Word, or by his work on our hearts) be the first radi∣cal and regulating principle, which ordaineth, authorizeth and appointeth such and such callings, employments and rela∣tions to be amongst men; yet as to the entrance unto, and the investing of such and such persons, in such particular places and stations, a call from man, together with the observance of that order and way appointed by man, is necessary; yea, it is the very basis and foundation, and (as it were) formal reason, which doth install and constitute a person into such a place and under such a relation, so that now he may and ought (while formerly he might not) discharge the several duties belonging to such a place and station, and flowing from such a relation.

We have spoken to this case for the most part in an abstract way, having seldom made any application to the subject mater which occasioned this enquiry; but it is no difficult work to collect from what hath been said, how we should frame our prayers in reference to providential dispensations in so far, as we may not make providence a rule of our actions, neither must we make it a copy and directory for our suppli∣cations.

Praise be to him, who hath not left us to such blind and dumb guides, who neither know nor can point out to us the way. Ah! let us pitty poor Pagans, who have no other Bible but the volum of creation and providence, which is of∣ten sealed so, that they cannot open it and read; and often it is blank, and hath not light to impart, or else its written in such

dark characters, that few or none is able to read & understand: Though the works of God do speak, yet they often give an uncertain found. But we have that clear and sure Word of truth for our direction, which we may safely follow, and whereupon we may securely rest. The Sun-light of one single precept or promise, is of more use for our direction, then the glistring of may constellations of providence. The night is past of us, and though all the stare disappear and hold out no light, yet we on whom the Sun doth shine have no cause to complain, as if we were lest in the dark. And as the Word is, 1. a clear, infallible and never-erring rule; so its 2. constant, perpetual and immovable; we need not fear least the Lord abrogate and disannul it: but that same hand of pro∣vidence, 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 ex∣ceeding great, 2 Pet. 1.4. But also (like the(a) 1.67 command∣ments) 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) 1.68 good thing, and the pro∣mise 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 rela∣tive property; and in the Schools that is called good, which is fit and(c) 1.69 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 be∣ing 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 pro∣mise, 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 respe∣ctively 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, especial∣ly, since that hath been often and fully done by many judici∣ous 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 Secti∣on.

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 be∣ing in this world, or spiritual, which do(d) 1.70 more immedi∣atly concern the soul, and our everlasting being and happi∣nesse.

2. Both spiritual and temporal mercies may be subdi∣vided, 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 accommodation and emo∣lument thereof. And accordingly the promises do, and our desires and prayers should in a different maner respect these objects. For clearing of which (as being the main scope of this Section) v••e shall lay down some few positions, beginning with temporals; and as to these, first, laying the foundation, and shewing that they may be lawfully askt, before we speak of the maner how they should be askt.

Concl. 1. We need not fear to go to our Father for a sup∣ply of all our wants, as well outward and bodily, as spiritu∣al. Thus our blessed Lord, in that perfect pattern of prayer, Mat. 6.11. Luk. 11.3. hath taught us to ask our daily bread; and Agur by his example, Prov. 30.8. doth war∣rant us to pray for food convenient: and the Apostle exhor∣teth us to make our requests known unto God in every thing, Phil. 4.6. And there be so many promises concerning these outward things, and so many instances of prayers put up by the Saints, registred in the Word; especially in the book of the Psalms, that it were not worth the time to insist upon citations; having the constant practice of all the Saints, as daily memorials of our duty, and as so many torches to shew us our way. Yea, this seemeth to be one, and not the least of these reasons, why the Lord doth subject and expose us to so many wants and dangers, that we may run to him for a supply of our wants, and for protection from the evil we fear; and we should look upon these, as so many messengers sent to invite us (as the famine did the prodigal) to draw nigh to our Father. We will not now digress to confute the old Manicheans, who affirmed, that only these temporal and outward things were promised in the old Testament; with whom in this(e) 1.71 Soci••ians and(f) 1.72 Arminians do joyn, al∣beit some of them would mitigate the mater by their distincti∣ons,

while they tell us, that the Scriptures of the old Testa∣ment do expresly and directly speak only of temporals, so that the people of the Jews could not understand, nor collect from thence any ground for beleeving a life eternal: As if God had only proposed to that people a swinish and Turkish felicity. Neither will we now meddle with these hereticks (whom(g) 1.73 Theophylact calls Masselians, and Augustine, Psallians, who on the other hand do teach, that we should not labour or care for temporal and outward things; her••••e it would appear, that they did teach that we should not p••ay for them: were it nor that(h) 1.74 Augustine tells us, that they belong to the Sect of the Euchits, who pleaded, (but I am sure not by their p••••ctice) that men ought alwayes, and without intermission to pray; and then surely no object, whether temporal or spiritual, must be excluded from those perpetual prayers: And yet what we may not some one way or another care for (especially as to those things that require our labour and endeavour for obtaining of them) that we may not (I would think) pray for. But in opposition both to Manicheans and(i) 1.75 Masselians, let us lay down this sure con∣clusion; That godliness alwayes was, and still is profitable for all things, having the promises for things belonging both to this bodily perishing life, and for that eternal life of glory, which is to come, 1 Tim. 4.8. Its true, the antient people had many particular promises of earthly things, which we cannot lay claim to. The Church then being in her infancy, was accordingly left under an elementary paedagogy, and had a greater allowance of sensible and outward mercies, as being more sutable to their condition: as their ordinances were more(k) 1.76 carnal, consisting for a great part in externals, and in outward bodily performances; so the promises and motives to obedience, accordingly did more respect their outward state and condition here in the world, then now under the Gospel, when we (being liberate of the yoke of these bod ly rites and ceremonies, and light having arisen to us after these(l) 1.77 shadows are gone) have more spiritual duties, and more pure motives and encouragments. Not that their perfor∣mance were not also spiritual, and as if these types had not

pointed out Christ, whom they were to eye in all sacrifices, washings, &c. But because the maner of performance was much conversant about the outward man, and sensible things, Nor, 2. That Christians have not the promise of this life and for temporal mercies; but because they had many particular, peremptory and absolute promises for such things, which do not belong to us, who instead of Canaan, a land flowing with milk and honey, have for the most part the crosse for our portion and badge here in this wilderness, as being more pro∣fitable to us, and more subservient to his glory, who often maketh. the(m) 1.78 ashes of the Saints the seed of the Church. Its true, the general promises made to that people, do no less belong to us then they did to them; for instance, that word, Ps. 84.11. is no lesse true to day, then when it was at first written; the Lord being no lesse then he was then, a Sun to comfort, and a Shield to protect his people. As the Lords hand is not shortned, so neither is his bowels more straitned and narrow towards us Christians; yea, as to these temporal mercies. And if they were as fit and convenient for us, we should have them as certainly, and in as great abundance. But the thing indefinitly promised, not being hic & nunc, and as clothed with such and such circum∣stances fit and convenient for us, qua talis, and as such it is not contained in the promise. And thus, though the Lord will with hold no good thing from them that walk uprightly, yet he will not give such a supposed mercy, but really a snare. And thus in withholding of it, he withholdeth not what is good, but what would be evil. We will not now enter the lists with(n) 1.79 Thomas and Cajetan, whose words, if rightly understood, may admit an orthodox sense, albeit to the first view it would appear, that they denyed that temporals should be askt. But(o) 1.80 Guido de Bai∣sio, hath here fallen into such a manifest contradiction, that I know not what can be said for his vindication; but leaving that task to those of his profession, we shall only propound one or two objections, which might (as we conceive) stumble some weak ones.

[Obj. 1] Object, 1. We should be carefull for nothing, for none of these temporall perishing things, nor lay up for our selves treasures on earth, nor take thought for our life what we shall eat, what we shall drink, or for our body what we shall put on; it is pagan like to take thought for to morrow, or to seek after these things. Philip, 4.6. Mat. 6.19, 25, 28, 31, 32, 34. we must not labour for that meat that perisheth, but only for the meat that endureth unto eternall life. Joh. 6.27. and were it not to mock and tempt the great God, and to prostitute one of his ordi∣nances, taking his name in vain, if we should pray for such things for which we may not take thought, care, or labour. Ans. These and the like Scriptures do not, cannot condemn all sort of care and labour for these things; not a moderat, orderly and subordinar care and labour for, and pro∣vision of them, for that is frequently enjoyned as a duty, and hath accordingly been accompanied with successe and a blessing; as we ought to be fervent in spirit, serving the Lord, so we must not be slothfull in businesse that concern∣eth the outward man, Rom. 12.11, we should follow our calling, and may work with our hands, that we may have lack of nothing. 1 Thess. 4.11, 12. yea and if any man do not care and provide for his family, he is (so far, and in respect of his negligence which the very light of nature doth condemn,) worse then an infidel. 1 Tim. 5.8.

And thus we may well retort the argument, what we may(p) 1.81 desire, care and labour for, that we may pray for; we may not put our hands to that work, on which we should not ask a blessing, and praise him when he followeth our labours with successe: all care then is not forbidden, but a carnall, immoderat, distrustfull, excessive, perplex∣ing, and soul-destroying care, anxiety, and labour; when thus we seek these outward things, and make them our idol, when we prefer them to the Kingdom of God, and dote upon them as necessary things, which we cannot and will not upon any tearmes want, this is a pagan-lik sin to be abo∣minated by all who beleeve that there is a life to come; and it is the bane of our profession, that so many titular Christi∣ans

do rather serve Mammon then the true God, [Obj. 2] and prefer the trifles of a perishing world to the uncorruptible and undefiled inheritance.

Object, 2. That which we most desire and covet, may prove most hurtfull and noxious to us;(q) 1.82 riches, honors and pleasures have often occasioned not only the eternall ruine of the soul, but also the shame, misery and bodily ruine of who have enjoyed them in greatest aboundance; Were it not then best and safest not to pitch upon any of these things, but to hold in the generall, casting our selves over upon the Lords holy and wise providence, what he may make choyce of that which is good and expedient for us to have and enjoy? Ans. I have often with admiration called to mind the opini∣on of(r) 1.83 Socrates and Plato concerning this particular, their modesty and self-denyall, and resigning themselves wholly over to divine disposal, they would not prescribe to the Lord as not knowing what in particular to ask, and therefore would only in the generall pray, that ••od would give what is good. O! how should such a consideration as this humble us, who are often so particular and pe∣remptory in our carnall desires, that Fachel-lik we must have them satisfied or esse we must die through impatience and discontentment? Many Pagans shall rise up in judgement against this generation and condemn it because of its worldly mindednesse. O! If we did trust more to the Lord, and were lesse peremptory in our desires after these things, our earthly portion would be greater, better and more secure; and our way to the heavenly inheritance more easy, sweet and safe; yet we do not condemn the examples of holy men set down in the word, nor the constant practice of the Saints, who in their Prayers have named such particulars as they conceived to be needfull and convenient for them: what others have done in this kind we may and ought to do, we

have particular promises concerning such and such temporall mercies, and expresse commands to ask such and such mer∣cies, and therefore we may ask and name the mercy we stand in need of; only let us ask with submission, and in de∣pendance on the wisdom, love and care of our Father, and in subordination to the one thing necessary; and though we know not, yet our Father knoweth what is good and expe∣dient for us; and he hath promised to give his Spirit to be our guide and to help us to pray as we ought both as to the mater and maner. And albeit we may follow the light of the promise, and ask what is there held forth, and name what is there expressed, yet we should pray that not what we will, but what he hath appointed to be good for us may be given unto us, and that the Spirit would moderat our desires, and rectifie them when they are misplaced.

3. Object. may be this, we must pray in faith, [Obj. 3] nothing wavering; but we cannot with such confidence expect and ask any of these temporall things; and therefore they are not a fit object of Prayer. Ans. we shall in the Lords strength, Part. 2. Chap. 2. shew what is that faith which is required in an acceptable prayer; and therefore we will remit this Objection there to be discussed and answered.(n) 1.84

Here we might enquire of Socinians, Jesuits and Armini∣ans, what is the sense and meaning of their Prayers? and what they do ask from the Lord while they pray for these temporall and outward things? Either it must be nothing, or too much, some one or other miraculous dispensation, that either he would suspend his concurrence from these second causes which propend to what may hurt us, or that he would imploy and determine and provide means for procuring to us such and such mercies: neither of which can be done without a (s) miracle; for these men have limited the holy one, and bound the almightie as with A∣damantine chains, and fetters of iron, unto the will and determination of the poor creature, fancying an obligation to ly upon him by vertue of that law whereby he as the first (rather last) and generall cause must concurre with all and every one of the creatures, according to their exigence, and

at their nod, call and determination. And thus the Lord (unless he will work a miracle and alter the course of nature, and contraveen that law and order he hath appointed in governing the world, or rather his suffering the creatures to sit in the throne of providence, and to govern the world according to their pleasure and inclination) must become like the Pagan idols, who can neither do good nor evil, Isa. 41.23. Jer. ••0.5. and the world must be governed by fortune and a blind providence: And the Lord must not be said to guide, rule, lead and determine his creatures, but they to rule, lead and determine him, yea, often (as in evil actions) against his will, and with abhorrence and reluctancy; nay,(t) 1.85 adversaries themselves are not ashamed to avouch and professe, that he who doth all things according to the coun∣sel of his own will, Eph. 1.11. is often forced (by vertue of that office, which as the universal cause he is obliged to discharge) to concur with his creatures according as they shall determine him, that he is often drawn and compelled by them. So that omnipotency is no lesse subjected to our will, then those habits and members which we use as we will; so that the Lord now is not a free agent, but a natural and neces∣sary; and though he doth know, yet he must wink as if he did not see, and follow the creature wheresoever it doth draw him. Thus in the general, those learned Rabbles dogmatize, and particularly as to the present case(u) 1.86 Sotus and Vega con∣fesse, that while we pray for temporal mercies, we only ask that the world may be governed by blind fortune, and that God would neither do good nor evil. For though their words be more smooth, while they say that they ask, that

God would give us these things, generali suo concursu & providentia, out of a general providence; yet, these words being duly pondered, do hold out no other thing then what we collected from them: for, their general providence is no∣thing else but an abdication of God's care and provision of his government and bounty. As for others, they either (of purpose, as it would appear) pass over this difficulty, and on∣ly speak of the necessity of prayer, as to spiritual matters; others hunt after some evasions, which neither they nor the reader can lay hold on. But,(x) 1.87 Polagius, their old Master, dealt more ingenuously, when he confessed, that prayer was scarce necessary, yea, or profitable: For, it was well said by(y) 1.88 Augustine, that there is nothing more foolish, th••n ••o ask from another that which is in our own power. We might extend this question to spiritual things, and shew, that these also, according to the principles of those men, do wholly de∣pend upon our selves, our own wills, and the right improve∣ment of our natural abilities. And thus the ancient(z) 1.89 Doctors, from this Topick, have drawn a strong argument against Pelagius and all his followers; that either we must leave off to pray, or else(a) 1.90 disclaim the Pelagian Doctrine. I know they speak of some moral swasion, some impression up∣on the understanding and outward offer of the Gospel; but, as for any work upon the will and heart, that they will not acknowledge: and as to the former, they put it in our hands also, in that they teach that we may merit, deserve, and thus procure, and (as it were) purchase it with our own money. But we will not now launch any further into this Ocean.

Concl. 2. Albeit we may pray for temporals, and parti∣cularly name what we stand in need of, yet, we must not offer up to God any desire that can have no spiritual or ra∣tional motive; we may not offer up in prayer, our sinfull de∣sires, yea, nor any sensual, rash and indeliberate desire, though upon the matter lawfull. As it beseemeth not the prudence and self denyal that it required in Christians to care for, and be taken up with trifles, so far less the gravity, reverence, z••a••

and importunity that should be observed and expressed in prayer, to petition such things from God; and therefore, as the desires poured out to God must be upon the matter law∣full, so also as to the manner, and qualification they must be deliberate and serious; and as to all such desires we joyn with(b) 1.91 Augustine while he saith, that What we may lawfully desire, that we may lawfully pray for. And what the Lord hath expressed in the promise, and given us his bond for, that some one way or other we may petition, either particularly, or in the generall; as hath been shown Sect. 1. But yet par∣ticularly to name, and desire such trifles as we could give no reason why we did ask them, and would be at a non plus if the Lord would put us to it to declare upon what motive and consideration we did offer up such desires unto him, would no doubt involve us in the guilt of taking Gods name in vain, and prostituting of a solemne ordinance, and not observing the preachers caution, Eccl. 5.1, 2. such a rash and empty oblation would prove a sacrifice of fools: for instance we may desire to overcome, and carry away the prize in pastimes, (it were too rash simply to condemne such desires, unlesse we also condemne such recreations as sinfull and unlawfull) and yet if we should go and present these desires to God, our conscience would smite us: for though we may desire such trifles, yet we must not be serious and earnest in such desires, nor let them have such room in our rationall appe∣tite as to dar to offer them to God, unlesse it be in generall: and then such prayers may truly be called(c) 1.92 conditionall, be∣cause while we expresse not the particular, but only in the generall pray for what is good, if such a particular be not good, nor held out in the promise, it cannot be included in∣to such qualified and conditionall petitions.

But you will say, what if much be lying at the stake, may we not be more earnest in our desires, and offer them up to God? Ans. But what warrant hast thou to venture so much? either pride, or covetousnesse must be the motive, and darst thou offer to God such desires as spring from such a root? it were a righteous thing with God, and might prove a(d) 1.93 mercy to thee, if such prayers were rejected, and

thou didst meet with disappointment, these who would not have recreations become their burthen, and matter of greife, should be much indifferent as to the event; and albeit thou mayest have, and cannot chuse but have some kind of com∣placency in successe, and some sort of desire after it, yet that is rather sensuall then rationall, and should rather be esteem∣ed indeliberat, then to flow from a due consideration, as be∣ing concerning a thing of so little value and moment, as can∣not afford any ground for a spirituall desire; which only (as we shall shew) can be a fit materiall of our Christian Sacri∣fice. O! but if thou hast any rationall ground, and such a plea as thou darst own and mention before the Lord, then what is the particular mercy thou judgest to be sutable and convenient for thee, with which thine inclination doth close, thy place calling or opportunity of providence doth lead and invite thee, that thou mayest name, and whatever it be, thou mayest particularly ask it of God, (though with submission) there be so many instances of this kind in Scripture, that we need not stay upon citations.

Concl. 3. The promise (which is the rule of Prayer both as to matter and(e) 1.94 manner) concerning temporalls, not being absolute, universall and peremptory, neither ought we to pray for them absolutely peremptorily and without limi∣tation, but conditionally, relatively, and with submission to the good pleasure of him who knoweth what is good and convenient for us: for these outward things being of them∣selves indifferent, cannot be absolutely and universally pro∣mised, the object of the promise being some good, some∣thing good to us, and in relation to our happinesse, and the one thing necessary, so that temporalls being of their own nature indifferent, they must stand under the relation of uti∣lity and profitablenesse when they are held forth in the pro∣mise, and should only be petitioned by us in so far as they may prove helps and means for obtaining that great end, and be subservient to us in the service of God and the work of our Salvation for we have no(f) 1.95 continuing city, but wee seek one to come, whose builder and maker is God. Ah what have we to do here, but to mak for home? this is not

our rest, we are but sojourners, pilgrims and strangers while in this wildernesse, and what is there in this desert that can take up our hearts? to what purpose do we walk and run if every step we move bring us not neerer to the promised Land? and what will golden aples profit us, if they make us halt while we are running for the rich prize? Ah! what are carnall delights, riches and honors, but so many snares and weights which should be laid aside while we are running the r••ce that is set before us? Heb. 12.1. Since therefore we know not what is the measure and portion and of temporall and outward things which is good and sutable for us, we ought not to be peremptory in our desires after such or such a measure of them, but should submissively roll our selves over upon the wisdom, fidelitie, love and care of our Father, that he may give us such a portion of these things as may be most conducible for his glory, and our eternall happinesse. And O! how carefully should we watch over our hearts, that our lusts, our pride, or covetousnesse do not enflame, and add fewel to our desires which naturally are thus set on fire; labouring to moderat them, and alwayes to keep them within bounds, that they be not excessive, and exorbitant; saying with Agur, give me neither povertie nor riches, Pro. 30.8. and having food and raiment, let us (according to the Apostles exhortation and Iacobs wish) be therewith content 1. Tim. 6.8. Gen, 28.20. O! let us often mind our main businesse, and cheif end, that it may regulat all our desires, they being confined and kept in subordination to it.

Concl. 4. Although none of these outward things, no not our bodily life and being (which as the end must be more noble then all other things which are but means for maintain∣ing and comforting thereof) are so necessary that they should be absolutly and peremptorily loved, desired and askt, yet we may more confidently and peremptorily pray for a competent measure of those things that are more necessary for our being and life, then for meer accessories, or for aboundance and afluence of these transitory things: we may more warrantably pray for our(g) 1.96 dayly Bread then that our(h) 1.97 corne and wine may abound; and with(i) 1.98 Agur we may more peremp∣torily

ask food(k) 1.99 convenient, and that we be not pinched with poverty, then that we may have(l) 1.100 riches, honors and pleasures. There is a competency and sufficiency which we cannot determine, because it altereth and varieth according to our calling, place and condition; so that in respect of one and the same man, that may be a competency and sufficient portion for him while in a private capacity, which after he is a magistrate, judge, master of family, &c. is not enough nor sufficient for his condition, rank and place: albeit it were no difficult work to appoint for every one a Physicall (as I may call it) competency and measure, which may suffice for maintaining his naturall life and being; thus a very litle may suffice the most gluttonous appetite, for natura est paucis contenta. Yet only he whose wisdom is an unsearchable depth, can assigne to every man a politique and civil com∣petency sutable not only to his condition and rank in the world, but also to his condition as he is a Pilgrime and viator and as he is on his journey home-wards; for we are ready either to allow too much, or too litle to others; and al∣wayes too much to our selves: but certainly, a competency is desireable, he who is the(m) 1.101 God of order having appointed severall degrees and stations amongst men, doth no doubt allow to every man such a measure of these outward things as may be sufficient to maintain him in such a rank; and he may as warrantably petition such a measure of these things as is sufficient for that end, as he may ask bread to put in his own mouth: nay, this civil and morall competency is no lesse then the naturall included in that(n) 1.102 petition for dayly bread, and in Agurs(o) 1.103 desire of food convenient; for the persons(p) 1.104 us and(q) 1.105 me, must not only be considered in a naturall, but also in a morall and politick condition and relation; if we be masters of families, that will not be food convenient for us which doth not serve for the maintenance of the family, and that which may be enough for us and our families, will not be sufficient for maintaining us into that rank and degree which is requisit for one who is in a publick charge, nor for defraying the expences our place may put us to.

Yet let us not here exclude the former cautions, though

such a measure of these things may be comparatively and re∣tatively necessary, that is, 1. more necessary then what is above the just measure; and 2. necessary in reference to our being in, and the discharging of our places aright, yet these most necessary things ought only be desired and petitioned, 1 se∣condarily, giving spiritualls the precedency in our estimation and affection; 2. relatively and in subordination to the great and cheif end. And thus, 3 conditionally, if these things be, and only so far as they shall prove subservient to the one thing necessary. And, 4. submissively and with a cheerfull resignation of our selves to the good pleasure and disposall of our kind Father, who knoweth best what is good for us to have or want; and 5. moderatly, too great promotion or ho∣nors, too great affluence and plenty, may prove a snare and a judgement. Deut. 32.15. Thy estate may be too great, as thy shoes and garments too large; much baggage and provision will rather prove a burthen then a help to the pilgrime. Oh let us then take heed to the exhortation, and see that our con∣versation be without covetousnesse. Heb. 13.5. though thou mayest provide for thy family, 1 Tim. 5, 8. Though thou mayest lay up a fore hand as Joseph did against the famine, Gen. 41.48. though thou mayest thus moderatly care for to morrow, and parents provide for their children, 2 Cor. 12.14. yet with moderation, all care for these things that wants this qualification, is sinfull, and must be abandoned. Phil. 4.6, 5.

Concl. 5. While we say that temporalls ought not be absolut∣ly askt, we do not affirme our prayers for these things should be in that sense conditionall, in which the Logicians do call an enunciation conditionall and hypothetick; because thus the truth(r) 1.106 of neither part is considered, but only their connexi∣on; and thus doth(s) 1.107 affirm nothing to be existing, it doth not import that either the condition is, or shall be placed; or that the consequent, viz. what is inferred upon such a supposi∣tion or condition, now is, or at any time hereafter shall really be. I grant the promises concerning these outward things may thus be called conditionall; because the condition (either 1. of the expediency of these things, 2. of faith and other

requisits in our prayer; and, 3. of walking uprightly as to the person and supplicant) failing, these are not included in the promise, which is intailed to such a condition and pro∣viso; and so we cannot in faith plead such a promise, untill first we begg and obtain a pardon. And though there were no such failing, either in the person or his performance; either in the supplicant or in his supplication, which might in∣fer and (according to the tenor of the covenant of grace) pro∣cure a forfeiture of our right, and exclude us from the pro∣mise; though we may confidently and in faith approach the Throne, knowing assuredly that we shall have in answer to our prayers, either the particular (viz. if it be good and expedient) or(t) 1.108 else the equivalent, some other, yea, some better thing in stead of it, yet we must ask with submission as to the particular it self, not knowing whether or not, hic & nune, it be good for us, and so whether or not the promise doth give us a right to it.

Thus the promises are conditional in the former sense, but our prayers are not: For though we ask upon condition, yet positively and determinately we ask: for that condition rather respects the return, grant and answer, then prayer it self; rather our getting and obtaining, then our asking and desicing: for absolutely we ask and desire, but we do not ask and desire, that we may absolutely and upon any terms have and receive, but only upon condition, if it be good and expe∣dient for us to have. And thus the condition is rather in∣cluded in the object of prayer, then in the act it self. Yet since the act doth include a necessary habitude to the object, and prayer to the return and answer; (for what is it to pray for such and such a particular, but to petition that it may be given to us and we may have it) therefore is it that prayer it self is said to he conditional; which doth not, can∣not import, that we do not really and properly ask and desire, but that we do not ask and desire peremptorily; and that we may have upon any terms; and that we ask with sub∣mission to the divine appointment, and in subordination to the one thing that is absolutely necessary. But though we thus determinatly, and (in a maner) absolutely ask, if we

respect the act and performance it self, yet looking to the whole complex, especially to the grant and return, in the supposed case of non-expediency, equivalently, and by just interpretation, we may be said not to ask the particular which we name in our prayers, but rather to ask that we may not have it; while we ask in subordination to the great end, we pray that we may not get, that which would obstruct and hinder our obtaining of it: And therefore since the particu∣lar we pitched on as convenient for us, is such as would prove a snare and a weight to beset us, while we are running the race that is set before us, while we pray for it relatively and in sub∣ordination, we pray that we may not have it in the supposed case of opposition, as shall at greater length be shown, Part 4. Here it may be ask't, whether we may also pray for the con∣dition? and thus pray absolutely for temporals. For accor∣ding to the rule in the Schools, An(u) 1.109 hypothetick proposition when the condition is placed, becometh absolute. And thus if the condition be a part of the object, and directly & in recto, belong to the mater of the petition, it is placed there, and the petition cannot be said to depend upon it as a condition, and so cannot in respect of it be called conditional. But not to contend for terms, the question is whether we may pray for the condition, that it may be placed; as for the thing, that it may be given? viz. 1. That the Lord would give such a particular; and, 2. make it a blessing. Ans. There is no doubt that we may ask a blessing with all we enjoy, but whether we may ask, that such a thing (of it self indifferent) may become a blessing that we may enjoy it, seemeth more difficult. For to us, such a petition seemeth to import too much eagerness and peremptoriness in our desire after such a thing; and therefore whatever may be said of this way of asking in it self, as not being simply unlawfull; yet it appeareth to be most safe, either to ask conditionally, or if the condition be also askt, and the placing of it be a part of the petition, our submission would then be expressed, and we would cordially protest, that though we ask such a thing, and that it may prove a blessing, yet we will not grudge nor repine though it be withheld, but will acquiesce in the good

pleasure of God, and will construe a denyal to proceed from the love and care of a Father, who knows best what is fittest for us to have or want; and who can abundantly compense and make up that supposed loss. But since the condition of expediency and subserviency to the great end, must belong to the object of our prayers either as a part, or limitation of it; we may enquire, whether alwayes we may reflect upon that condition? and only ask these temporals in relation and sub∣ordination to the one thing necessary. Ans. We will not now digresse to speak to that noble question, how we should in all our wayes intend and aim at the glory of God? But in answer to the present question, it will not be denyed that they, who must do(x) 1.110 all to the glory of God, must propose this end in that most spiritual and immediate part of worship, wherein we have(y) 1.111 fellowship with the Father and his Son Jesus Christ; that they, who must eat and drink to the glory of God, must ask their dayly bread to the glory of God. Its true, the Saints do not in every petition actually and for∣mally reflect upon that great end; yet virtually and by just interpretation they do; so that if they were askt, if they desired such a mercy, though it should prove prejudicial un∣to, and obstructive of the glory of God, and a hinderance of their salvation; they might truly reply, that they would not in any wise have it upon these terms, and that they would prefer affliction to such a supposed mercy: and this virtual and habitual intention, must exclude all peremptory and im∣patient desires after these things; we must not so forget the chief end, as to make these base things our end; which we must do, when we desire them so absolutely and peremptori∣ly, as that we will not bear a denyal: when these things are sought in subordination, they must also be sought with sub∣mission, as not knowing but they may be hinderances and impediments of that which should be most desired. I do not deny, that those things have a more immediate and direct tendency to another end, as being supports and comforts of our bodily and perishing life; and that they may lawfully be desired for that end; but life it self, and so all the means tending to that end, must be referred to an

higher end, unless we prove selfish and sensual Epicureans. And thus I would rather interpret then exaggerat that com∣mon saying of Philosophers and(z) 1.112 Schoolmen, that know∣ledge, health, &c. are desirable for themselves. I grant that they have some intrinsical goodness in them, and con∣veniency with us, and agreeableness to our natural, yea and rational inclination, and upon that account may be loved and desired, and so may become fines proximi and intermedii, the mediat and nearest end of our desires and endeavours: but, he who will rest on these temporal things (the most noble and excellent of them, yea, though they were all united and combined together and laid in one heap) as his ultimat, chief and last end, deserves not the name of a Christian.

Concl. 6. Not only must we ask temporal things, that we may have and enjoy them; but also, after we have receiv∣ed use of them, that we may have the right and san∣ctified use of them: many care not how they have, if they have; not knowing (or not regarding) that they may want a right to what they possess; and so many have reason to ask what they have already, to ask a right and interest in it through the Covenant of Grace, that it may be added as a pendicle of the Kingdom of God; according to that word of promise, Mat. 6.32. and that it may come through the channel of a promise, and as the purchase of his blood, in whom all the promises (conerning temporals as well as spi∣rituals) are yea and amen, and have their accomplishment, 2 Cor. 1.20. We will not here enquire, 1. if these temporal and outward things should be askt in the name of Christ; but will suppose that it must be so from the following Chapter. Nor, 2 will we now digress to ask what right unbelievers have to the creatures, albeit a sentence of condemnation be past against them, Joh. 3.18. Yet, as the condemned rebel, by the Kings concession, grant and donation, hath some food and refresh∣ment allowed to him till the day of execution come, so they, out of the general bounty and forbearance of God, being, for a time, spared, have out of that bounty the possession of the creatain grant and donation from the great King; so that none

of their fellow-creatures may question their right and put them from their possessions: though they, by their rebellion against God, have forfeited their right to his creatures; yet, thou mayest not, without a licence from the King, (which no Anabaptist can produce) serze upon the forfeiture. And thus the wicked have not only a providential right (as some, but most improperly do call it; for, though providence may give the possession, yet, it cannot give a right; otherwise thee vs and robbers might justifie their course, and plead their title to what they enjoy) but also, 2. a civil right, ratified by the Law of Nature and Nations, and the municipal Sta∣tutes of the place where they live: they have a right, 3. of inheritance, descending unto them from their ancestors; or, a right, 4. of purchase, by their labours and industry, by bargain, covenant and transaction, &c. And thus their ci∣vil right will stand as firm and valid in humane Courts, as if they were Saints and the holiest men on earth; but alas! they want a filial and federal right, they being(a) 1.113 strangers from the covenants of Promise, and (notwithstanding of their Profession) without God in the world; and (though they be titular Christians) without Christ, who is Heir of all things, Heb. 1.2. and through whom only they can have a spiritual right and sanctified use of the creatures; they will only thus become ours, if we be in Christ, 1 Cor. 3.21, 22. and wo to him, though his possessions were never so great, who doth not hold of Christ; who dar meddle with what is his without his leave, he is the great Heir, he is Heir of all, and yet how few do acknowledge his right: but, what is spoken of riches, Prov. 23.5. may well be said of all that is en∣joyed without Christ; they are and they are not, as if they were not; they will do no more good then if they were not enjoyed, nay, but much hurt, they are cursed: all will prove a snare, his meat in his bowels shall be turned into the gall and poison of asps, Job. 20.14, 16.

Thus then, beside the having and possessing of the creatures, we must ask, 1. a spiritual and federal right unto, and inte∣rest in them; a right in him who is Heir of all, and as being the purchase of his blood. 2. For a blessing to them, that

they may prove helpfull unto us, that our cloaths may give heat, and our meat may feed us. 3. For the sanctified use of them, that they may prove a blessing and not a snare; that they prove not weights and hindrances; but rather a staff in our hand; that they become not fewel to feed our lusts and weapons of unrighteousness; but rather motives to obe∣dience, and talents wherewith we will trade for the honour of our Lord, and the salvation of our souls.

It is true, prayerless ones may have and possesse the crea∣tures; but only by prayer thou canst have a spiritual right, and the sanctified use of them, 1 Tim. 4 5. O then! what∣ever course thou take, do not slight and neglect prayer; we spake of thy warrant, Conl. 1. and now for pressing this exhortation, we shall add these few particulars. 1. What needest thou scruple to pray for these outward things, though they be not thy portion, and be as nothing in respect of the pearl of price and the one thing necessary? yet, they are in their own kind and maner(b) 1.114 good and desirable, 2 Tim. 4.4. they are usefull, they are suteable and conve∣venient for thee, Prov. 30.8. Yea, 2. they are in some way necessary, and we stand in need of them, Mat. 6.32. Nature requires them, our vocation, place and condition cal∣leth for them: Nay, 3. duty towards God and man doth call to thee to pray for them; for, without them thou canst not obey the(c) 1.115 commandment of paying tribute, of owing nothing to any man, thou canst not be hospital and distribute to the necessity of the Saints, &c. 4. And as the want of them doth thus hinder the performance of several duties, so it is a great temptation to many sins. O! saith Agur, Let me not have poverty least I steal, and take the name of my God in vain. 5. Go to the Lyons and Ravens and they will teach thee thy duty; they cry to God in their own way; the eyes of all things wait upon him, that he may give them their meat in due season, Ps. 104.21, 27. Ps. 145.15. Ps. 147.9. They cry with the voice of nature, and will not thou lift up thy soul and thy heart to God; indigence mak∣eth them groan, and will it not send thee to the Throne, and make thee cry to thy Father that he may pity thee? 6. What

we get by prayer, hath a heavenly excellency in it; though it were but a morsel of bread, it hath more dignity in it then all the gems and diamonds, and all the imperial Crowns of the world, which come by the hand of a common providence; all these things are but the bones without the marrow, the whole Turkish Empire (saith(d) 1.116 Luther) as great as it is, is but a crum which the Master of the family casts to the dogs: but, be it little or much that is given in return to prayer, it is a blessing indeed, and part of the childrens bread: and it's excellency appeareth in these particulars. 1. In that it is a stream flowing from the purest fountain; to wit, the love and good will of our Father; it is a fruit of love, and a seal and pledge of love, and as it cometh from love, So, 2. it tendeth to love; it is a coal to enflame our affections and to warm our heart; it is a motive and layeth an engagment on us to love our kind Father, who visiteth us every morning with his tender mercies: but prayerless souls take no no∣tice of Gods hand, nor do they much value his love. Hence, 3. it is a mercy indeed, a promised and covenanted mercy; as it cometh without that vexation, heart-cutring and di∣strustfull care, and excessive toyl and labour; so it is enjoyed with less fear, and is free of the snares and temptations that otherwise use to accompany it; the blessing of the Lord mak∣eth rich, and he addeth no sorrow with it, Prov. 10.22. It is by prayer that the creatures become good to us, and are sanctified as to their enjoyment and use, 1 Tim. 4.45. 4. The right and title of possession doth add very much to the worth and goodness of things, though not in themselves, yet as to us who possesse them: for, 1. Who doth value what a theef, robber, usurper or oppressor doth possesse? 2. How quickly may he be called to an account, and as in a mo∣ment, with disgrace, be stripped naked of all? yes, though there were not such hazard of losing them, yet, an ingenuous spirit, yea, a moral Pagan, would rather chuse a little, to which he hath a right, then thus to enjoy great revenues, Prov. 16.8. 5. We use to judge and esteem of the worth of things by their price, especially if laid out by a wise man and good mer∣chant; but every morsel of bread, the meanest creature thou

gettest in return to thy prayers, is the purchase of blood, it cost more then a world; though thou wert the greatest Monarch on earth, by all thy Crowns thou couldst not purchase a right and sanctified title to the meanest of the creatures; silver and gold may give possession and a civil right, but they cannot give a spiritual right unto, and a sancti∣fied use of the least crum of bread; and therefore we must ask in his name, who hath paid the price and in whose blood our mercies must be washen, that they may become pure and sanctified, and may prove blessings indeed.

O then ! since thou canst not enjoy these things in mercy and in love, unlesse they be given in return to thy prayer, let this be thy way, which is not the way of the men of this world; though it be an easie and safe way, and though only the right and approven way; but you will say, who doth condemn this way? Ans. Though few dare with their mouth belch out such atheisme, yet in their heart, and by their life and practice, too many say, O let us rather chuse any other way, let us imploy our wit, care and industry, and if that will not do the turn, let us add falsehood and deceit, and whatsoever course else, though never so unlawfull and unjust, yet if it be called our own, and if we by it be thought to help our selves, we will rather follow that way then rest on Gods care and providence; 1. because (think they) if we may enjoy them without God, we may be masters of them, and dispose of them as we will; we may cut and carve for our selves; and like him, Hab. 2.5. enlarge our desires as hell; 2. Because we dow not away with such precise∣ness, tenderness and circumspection in our whole conversati∣on, and such zeal and fervency in prayer as is required, and therefore we rather work and toyl a week, then pray half an hour; we rather sweat at our calling, then take such heed to our steps: We know not, we are not acquaint with, we love not, and cannot endure that way, but we know our business, and like our work, and when its done its done, and we are at rest; but if we get any thing by prayer, our work is but as it were to begin, we must yet watch over our hearts and wayes, and take heed how we use and employ what we

have gotten; we must return the sacrifice of praise to God for his bounty in giving, &c. And therefore the Apostle had reason to exhort us, That in every thing, by prayer, suppli∣cation and thanks giving, we should make our requests known unto God, Phil. 4.6. Not as if the Apostle, and we now, while we are pressing this necessary, though much slighted duty would have you enlarge your desires after these things, or be too solicitous about them, and peremptory in your requests and prayers for them. No, no, if our zeal be spent that way (as alas too often it is) that will marre the accept∣ance of our prayers, and bring down a curse rather then a blessing; but the end and scope of this exhortation is, that we would live in a constant dependance upon God, commit∣ting to him our selves and all our affairs; begging his blessing on all our wayes and endeavours; and that whatever we get and enjoy, be it little be it much, it may prove a blessing, and may be given in mercy and in love; that we may have the sanctified use of all we enjoy, and grace to improve it to the honour of his name, and for promoving the work of our sal∣vation.

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 per∣form? 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 foun∣tain? 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 con∣dition 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) 1.117 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 tempo∣rall we must observe that order prescribed by our Lord Je∣sus. 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 king∣dome(f) 1.118 first, not so much in respect of time, and externall method, (for the holy Ghost doth not peremptorily deter∣mine, and confine us to any order th••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, affecti∣on 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 mo∣ther, 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 com∣parison

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 in∣ward man, 2 Cor, 4.16, 17, 18. if the strength and z••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 subordinati∣on, 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) 1.119 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 con∣sume their strength, and(h) 1.120 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) 1.121 required, not only as a condition for our finding of them, but also for the obtaining of temporalls, that they as pendicles and casuali∣ties 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 ex∣cellency

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 al∣wayes 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 part of his worship, to all things under the Sun; and with Job esteem the words of Gods mouth more then our necessary food, not only more then our aboundance and superfluities, but more then our necessary food, without which we cannot live and subsist, Job. 23.12.

Concl. 8. Albeit all spiritual mercies must thus have the precedency, and the least measure of grace should be pre∣ferred to the greatest worldly excellency, yet while we com∣pare spirituals with spirituals, these which are most abso∣lutely, and universally necessary to our spiritual life and being, which may be called the vitals of Christianity (and such are all graces, as to their nature and existence, whatever may be said of moral and acquired vertues, yet certainly all spiritual and infused vertues are inseparably(k) 1.122 conjoyned) are more earnestly and peremptorily to be desired and prayed for; and the degree and grad••al perfection of grace being variable, and not the same in every one, but differently dispenced to some in greater, to others in a lesse measure, according to the good pleasure and appointment of God, we may not be so absolute and peremptory in carving to our selves, and appointing our own stature; as knowing that all the trees in Gods Orchard, are not tal Cedars, and that in Gods family there are babes as well as strong men, and that these tender plants and babes, shall ere it be long come unto the measure of the stature of the fulness of Christ, Eph. 4.13. And if we will ponder the pro∣mises, which are the rule and ground of prayer, we will find, that as there is a difference both amongst temporals and

spirituals, some temporals being more necessary then others, and some spirituals more necessary then others; so the pro∣mises accordingly do hold out after a diff••rent maner both spirituals and temporals; and that they do more absolutely and peremptorily engage for, and secure us of these thinga that are most necessary for us; and so we may, and should more confidently and(l) 1.123 absolutely pray for such things as are most necessary and usefull. For the promises having for their end and object, our good, and what may contribute for our everlasting happiness, the more necessary any thing is for obtaining that great end, and for maintaining this bodily life, during the time our master hath appointed us to work in his vineyard, it must be the more infallibly and peremptorily held forth in the promise: The(m) 1.124 end being the measure, and prescribing the order that is amongst the means.

Thus far in the general we may safely go, but when we descend unto particulars, we will find more difficulty; and to make way for the following Assertions, we will first enquire in what sense the promises for spiritual things, that are indispensibly necessary to salvation may be called absolute? Ans. Certainly not as if they concerned, and did belong ••o all and every one without exception; but because they are irrespective, not supposing any condition and qualification in the subject for obtaining what they hold forth: Though then they be thus absolute, yet they are not universal, though nothing in us doth make the difference, or can be alledged as a limitation, yet the Lord out of his good pleasure hath made a difference between sinners, and having elected some unto eternal life, to them he maketh an effectual offer of salvation, and preventeth them with his free promises: H••s election then is the only ground of discrimination. Hence we m••y argue thus, if these promises that are called absolute did belong to all, then all would be converted and saved, since they do not suppose any condition on our part to their performance, there can be no reason given why they should be accomplished in some and not in others, if they did belong to all: Its true, we know not till the event shew, to whom they belong and to whom not, and therefore we must not

exclude our selves; especially since they are large enough, and will be found to exclude none to whom the offer of the Gospel is made, who do not reject that offer and wilfully exclude themselves; the Lords discriminating love of election and fore-knowledge, doth not hinder the sinner from laying hold on eternal life, but the sinner with his own hands doth plait the snare wherein he is(n) 1.125 catched and held fast; there is none in hell to day, that can challenge the general invitati∣on and off••r made in the Gospel, to all, to come, and who∣soever will, to take of the water of life freely, Rev. 22.17. Isa. 55.1, 2. &c. Neither shall they be able to fetch an excuse from the promise, because it was intended to some only; it being indefinitly proposed, and no restraint laid on thee, that thou mightest not lay hold on it; thus the Lord, not expr••ssing any man by name, condition or qualification, and yet excluding none, promiseth, To write his laws in our hearts and in the inward parts; to put a new spirit within us, to take away the stony heart, and give a heart of flesh, to heal our backslidings, and be mercifull to our unrighteous∣ness, to love us freely, and become our God, and that we shall be his people; and that he will cause us walk in his statutes, and put his fear in our hearts, that we shall never depart from him, &c. Jer. 31.33. Ezek. 11.19, 20. Ezek. 36.26, 27, Heb. 8.10, 11, 12. Jer. 32.40. Hos. 14.4. &c. These and the like are called promises of grace, not supposing any condition on our part previous to their accomplishment; and thus are distinguished from the promises made to grace, which are conditional, and suppose a precedent gracious qua∣lification and fitness in the subject for receiving what they hold forth: Thus a renewed pardon of sin, is promised upon repentance;(o) 1.126 increase of grace to him who improveth the grace he hath received, comfort to mourners, &c. And as they, and only they who have these gracious qualifications wrought in them, can plead these promises, so no man, I will not say, unlesse he knew and were certain of his election, and that his name were written in the book of the Lamb (that authentick register of our charter to happiness where there is no blank bond) yet certainly none, till he be in the state of

grace, can in faith plead, and lay claim to the absolute pro∣mises: But it is impossible that any man, while under an absolute promise and before it be accomplished, can know what were the eternal purposes of God concerning his state; and it were ridiculous to say, that before the performance of the absolute promises, he were in the state of grace; there∣fore none can in faith plead these promises. Yet he must ask, as shall be shown: may not God know what will become of us, unlesse we in dispair break our own neck?

We will not now enter on that debate, concerning the necessity of legal preparations, and their connexion with grace; and enquire if these who are under the spirit of bon∣dage, convincing and humbling them for their sins, may lay claim to these absolute promises. For though Scripture and experience (I might also add reason) hold out the usefulness and expediency (if not necessity) of such a law-work, if we speak of the ordinary method the Lord observeth in working grace in them who are come to years of discretion: Yet our Divines do maintain against Jesuits and Arminians, that there is not such an infallibilis nexus, and necessary connexion between those previous dispositions and the grace of conversion, as that the work, notwithstanding of these preparations, may not miscarry, as it did in the hands of Felix, Agrippa, Herod and others: and so efficacious and powerfull is the wo••k of the spirit, that it can overcome all opposition; so that grace can (if we speak absolutely and as to the possibili∣ty of the thing) make way for it self, without such preparations; albeit it cannot be denyed that usually it begins in these; and that common grace (as I may call it, for that assistance of the spirit being free, may be called grace) maketh way to saving, but since the spirit of bondage, and that legal work is carryed on by the help of the spirit; it may be enquired whether there be any promise made to such a work, not as flowing from us and as it is our work; but as it floweth from the spirit, carrying on the soul some steps, though not in, yet towards the way? One thing is certain, this is the right way and method, and if we follow on and do not draw back, we shall meet with mercy. There is none in hell who

dare say that they took this course and constantly followed it, and yet were no better; but, their conscience can tell them that they did soon weary and fell off, that they were negli∣gent, and that they thus perished not in the use of the means, but through their negligence: though the Lord hath not bound himself by any promise, yet, he will be so far out of the reach of any such challenge, that none shall be able to say, we pe∣rished because we must perish; though we had the Gospel preached to us, yet it could do us no good.

But, (that we may not digress) it is certain, and none can deny it, that if thou hold on in that way, thou mayest meet with mercy, and if, with the dog, thou return to thy vomit, thou must perish; and though thou hast no more but a per∣adventure, a who knows, and a may be, the Lord will be gra∣cious; that is some comfort and encouragment, and warrant and ground enough for thee to venture and follow that course: others have had no more, Zeph. 2.2. Joel, 2.14. Dan. 4.27. Amos, 5.15. and their labour hath not been in vain, Jonah, 3.9, 10. thou wilt seek no more for thy encouragment in things that concern thy bodily life and estate; wilt thou not send for the Physician, unlesse thou be assured his pains will be successfull? wilt thou not sow, unless thou be assured thou shalt have a plentifull harvest? and not go to sea, unless thou know that thou wilt return safe? Ah! shall these trifles make thee venture and hazard sometimes, not only thy labour and diligence, but also much of state and riches, yea and life it self? and wilt thou be at no pains for the immortal crown. The voyage is more safe, (in the use of the means thou neither hazardest life nor estate) and the success is more certain; thou canst not produce one instance, nor point out the man who made ship-wrack, while he was trading for the pearl of price; albeit too many have turned sail and splitted upon the rocks, after they had wearied of that trade. Thus, whatever be pretended, the true cause must be thy hatred of holiness, and want of care for thy soul, and thy undervaluing the undefiled inheritance: he who loveth not his work, will not want excuses for his idleness.

Hence, our ninth Conclusion must be this, grace, as to it's be∣ing and existence, the habits,* 1.127 (or(p) 1.128 rather faculties) of grace, that(q) 1.129 seed of God, the radical cause, and physical principle of all spiritual actions, these absolutely necessary spiritual mercies, are not, cannot be the object of the prayer of(r) 1.130 faith, unlesse we will say that unbeleevers may pray in faith, and that faith in the subject is not a necessary condition for laying claim to the promise of successe and audience.

Concl. 10. How we may be said to pray(s) 1.131 absolutely; for, what we cannot pray confidently, and in faith, will be somewhat difficult to conjecture: unlesse it be said, that to pray absolutely, is nothing else but to pray with such ferven∣cy, zeal and enlarged desires (though that heat come only from the furnace of nature, a little warmed by the operation of the spirit, as that we will not be put off, or satisfied till we obtain a grant; refusing all capitulation, or to have any thing by way of recompence for what we thus desire: Thus being in a kind of impatience and commendable implacability: not like her, who in her passion(t) 1.132 said, give me children or else I die; or like(u) 1.133 him, who too rashly and(x) 1.134 unadvisedly (though otherwise an eminent Saint) said, Lord God what wilt thou give me since I go childlesse? these longing souls may have such a vehement desire and impatience (but more delibe∣rate and upon more weighty and pressing considerations) if their heart were opened up, we would find this(y) 1.135 written there in capital letters, What(z) 1.136 wilt thou give me Lord, since I go gracelesse and Christlesse, shew mercy upon me? or else I die; what do I value other things, if I want thy love? what can trifles profit me, if I be a vessel of wrath and a cast∣away? But that we may more fully expresse the way, how the unregenerate (yet looking and panting after a change)

may be said to pray absolutely for grace, we will branch out what hath been hinted at, in these three particulars, 1. be∣cause the object of their prayer is absolutely, universally and invariably good, and indispensably necessary to salvation and happiness, so that no state or condition, no combination of circumstances can make it evil or indifferent; and no recom∣pence can be made for the want of it; 2. Because the desire of the soul is (certainly should be) so boundlesse and enlarged, so absolute and peremptory, that no proviso, no offers by way of commutation and exchange, can satisfie and quiet the soul, or make a just compensation; 3. Albei•• no unbe∣leever (though in the pangs of the new birth, and on the way to conversion) can pray in faith, and in full assurance of acceptance and audience, yet he may wait and still venture, and say with(a) 1.137 Esther, I will present my requests to the King, and if I perish I perish: And who knoweth but the King will say to him (as Ahasuerus said to her) what wilt thou, what is thy request, it shall be granted? one thing he knoweth, that otherwise he must perish, and that there is no other way to escape, and therefore he must not, he will not give over, whatever discouragments on the one hand, or alluring baits on the other, he may meet with to draw him off; knowing that though he should perish, it were better to perish at Christs feet, and with his eyes fixed on him, then any other way; especially, since he knoweth none who ever ••ook that course and constantly followed it, who did miscar∣ry, and met with disappointment. If it be askt, whether the unconverted may pray acceptably? we have spoken to that question. Chap. 6. Sect. 3.

Concl. 11. Albeit it be most proper and pertinent for un∣beleevers to pray for grace, as to its being and existence; yet Beleevers upon a mistake, and in the night of desertion, when they cannot see to read their charter to the inheritance, may pray for the very first work and impression of the spirit: Its true, if they did see, and knew what they had received, they could not complain, as if they were altogether empty, nor could they ask what they had already received, but stand∣ing to the supposition, they cannot well be blamed for asking

what is so necessary, and they so much love and desire: yet if they were only in suspence and under some fears, it would be fitter to pray conditionally, and to say, Lord, if thou hast not already wrought in the that blessed change, which is so desirable, and which I so much long for, O Lord work it in me, and if thou only hidest from mine eyes that seed of grace thou hast sown in my heart, Lord open my eyes that I may see thy work, and praise thee for what thou hast done.

But here it may be aske, how doubting Beleevers may pray for grace, and whether they may be said to pray in faith? Ans. 1. Certainly they may be said to pray absolutely for grace, in the sense held forth in the preceding conclusion; will any think that their longing and thirst will be lesse vehe∣ment, and their diligence will not be so great, as the desire and endeavours of the unconverted? but, 2. as to the parti∣cular expressed in the question, it semeth undeniable, that Beleevers, while they are, and so long as they continue in the supposed case of doubting, denying, fearing, &c. cannot pray in faith, as that importeth an assurance of audience and acceptance: but whether or not, that be a necessary qualifi∣cation of an acceptable and prevailing prayer, shall in its own(b) 1.138 place be enquired; but if by faith required in prayer be only meant a qualification of him who prayeth, rather then of prayer it self; a qualification rather of the subject and agent, then of the act and performance it self; such doubting souls may no doubt be said to pray in faith; 1. because its supposed they are Beleevers, and so cannot be without faith; yea, 2. their prayers may be(c) 1.139 mixed with faith, faith may act lively, and joyn in the duty, though it carry not the foul the full length, and fill it not with joy in the assured expecta∣tion of a gracious return; yea, 3. there may be a kind of recumbency, and dependance on God for a gracious return, such may adventure and cast themselves upon him for suc∣cesse.

* 1.140 Concl. 12 Yet beleevers may pray absolutely, and in full assurance of audience for grace, when not doubting of their state and the acceptance of their persons, 1. They pray that they may persevere, and that they may be kept from totall,

and finall apostacy; (for perseverance in grace is no lesse ne∣cessary then our first being in that state) 2. They may in faith pray for the consummacion of grace into Glory; that the body of sin may be destroyed, and Gods image perfectly re∣stored unto them, that the(d) 1.141 day would break and the sha∣dowes fl••e away▪ that they may see their beloved face to face, and may become happy in a full fruition of him unto all eter∣nity; Yea 3. they may in faith ask a further measure of grace, that they, may not stand still in this wildernesse, but may go forward, that the stock of grace may increase and grow in their hands, an•• that a further measure of actuall and habitual strength may from time to time be let out to them; he who said l(e) 1.142 beleeve, might in faith say, Lord, help my unbeleef; as we are commanded to(f) 1.143 grow in grace, 2 Pet. 3.18. so we are obliged to ask of God what he requireth of us, that he who worketh in us both to will and to do of his good pleasure, Philip. 2.13. would make us grow in grace, and(g) 1.144 bear much fruit to the glory of his name; and we may ask in faith relying on the promise, to him that hath shall be given, and he shall have more abundance, Mat. 13.12. Mat. 25.29. Luk. 8.28.

I see no reason why it is commonly said, that we may not pray absolutely and in faith for the measure and degree, for the increase and further perfection of grace. Some do(h) 1.145 Ans. because the measure and degree of grace is not absolutely necessary to salvation. But I would ask, if a further measure of grace be not necessary that we may bring forth more fruit, that we may glorisie God more, that we may be the more able to stand in the hour of temptation? &c. and if it be thus necessary, unlesse our desires be carnall and selfish, they should be no lesse (but rather much more) peremptory and absolute for such a measure of grace, then for what is meerly necessary for our Salvation and happinesse; though we may dispense with our own comforts, enlargement in duty, gra∣cious manifestations and heart-melting in ordinances, peace, joy, assurance and all the consolations of the Almighty, as they are sweet and pleasant to our taste; and be content to go mourning to Zion, if it seem good to the Lord, and if there∣by his name may be magnified; yet, we must not be slack and

remisse in our desires concerning that which may promove his service, and whereby we may glorifie him more, we must not be easily put off and satisfied, nor bargain and compone for a little, or any thing whatsoever in stead of that.

2. It is(i) 1.146 answered, that such or such a measure of grace is not absolutely promised. Repl. 1 would know what such do mean by an absolute promise? It is true, such a measure of grace is not promised to all and every one; but thus grace it self must not be absolutely promised, if, by an absolute pro∣mise, be understood, a promise that doth belong to every one; yea, there should be no absolute promise in all the word of God; because there is no promise there that doth belong, and hath been performed to all and every one: though then it be a very usual, yet it is a very gross mistake, to confound an ab∣solute and universal promise; as if to be promised absolutely were nothing else but to be promised universally and to all. You will perhaps say, though no promises belong to all and every one, yet, some promises belong to all believers; and so have a limited kind of universality, and accordingly some sort of absoluteness. Ans. If a limited universality will make a promise absolute, that is not wanting in this case: for, all those whom the Lord hath appointed to be tall Cedars in his Lebanon, and to be strong men in his house, must have the promise of encrease performed unto them; such shall be strong in grace, But, 2. if believers be the rule and object of absolute promises, so that these do belong unto, and shall be performed towards them, when they in faith do plead their accompl••shment; even thus there shall be no absolute pro∣mise: For, what promises they thus call absolute, do nor, cannot belong to believers, but to the unconverted elect before they believe; before the heart of stone be removed, and the seeds of grace sown in the heart: for, when this change is wrought the promise is fulfilled; so that after conversion we cannot (except upon a mistake of our estate and condition) pray for grace, (as to it's being and existence) nor plead those absolute promises at the Throne; nay, but we should rather praise God for what he hath done for, and to our souls, and say, not that we may be(k) 1.147 ing••e••ted in the true vine, but

that being in him we may bring forth fruit abundantly. And then, 2. since unbelievers have not faith, they cannot pray in faith, and so thus cannot pray absolutely for faith: but, some will yet say, though believers be not the object to which those promises belong, yet, the Elect, and all the Elect, have an interest in them. Ans. 1. Yet, the Elect, before their conversion, cannot in faith (which they have not as yet) plead these pro∣mises, and so they cannot be said to pray absolutely for what is held forth in these promises; and therefore the consideration of their election must be impertinent for clearing the present question. But, 2. I cannot see in what propriety of speech, or according to what ground or reason the absoluteness of the promises, or of our petitions can be explained by this kind of universality; and what light can be brought from thence for determining this controversie.

You will then say, but what call you an absolute promise? For ans. we would distinguish between the promise, and the object of the promise; not the object to which, but whereabout it is conversant, viz. the thing promised: albeit it be gross to confound these two, yet the present debate appear∣eth to be occasioned in great part by that mistake, 1 then as to the promise it selfe, that must be accounted absolute which (as to the performance of it) doth not depend upon any condition required on our part, and thus an absolute promise is opposed to a conditionall promise, and so these which we called Pro∣mises of Grace must be absolute, because they do not suppose any gracious disposion in the subject that they may have their accomplishment. And these which we called promises to grace must be conditionall, because they require and suppose some qualification and condition on our part, that they may be performed to us: but then, 2. the thing promised may be said to be absolute, not because it abstracteth from any condition to be performed by us; but because it abstracteth from the circumstances of person, time, place, &c. as to its goodnesse, and conveniency, and that it may be the object of a promise: and this kind of absolutenesse must be measured in reference to the promise it selfe, and not in reference to the way and man∣ner of its performance and accomplishment: and such a

thing may be said to be absolutely promised, because it doth not depend upon any other thing that it may become a fit mate∣riall of a Divine promise, and a fit object for our prayers, and desires; that it doth not borrow its goodnesse from with∣out, nor depend upon any extrinsecall and variable circum∣stances, nor upon any end, for the obtaining of which it may be conducible; so that it is intrinsecally, and of it selfe, and thus absolutely, and indispensably good and desireable: and thus, such a thing may be said to be absolutely promised, be∣cause it is absolutely good, albeit the performance of such a promise depend upon some condition and qualification in him to whom the promise is made; and such a promise may thus viz. objectively be called absolute: and thus grace with every degree and further measure of it, both as to its being and graduall perfection, may be said to be absolutly promised; al∣beit upon another consideration, and if we have reference un∣to the way and manner of performance, grace it self may be said to be absolutely promised, and the encrease of it condi∣tionally.

But you will then say, since the promise is the rule of prayer, and the measure of grace may be said to be conditionally pro∣mised, why should it not also be conditionally askt and prayed for? Ans. As we have shown in what sense the promise may be said to be absolute, so we shall now, in answer to the question, show, 1. What it is to pray absolutely. 2. In what sense the promise must be acknowledged the rule of prayer. As to the first, we are said to pray absolutely for any mercy, not because the promise (whereupon our prayer is grounded) as to it's performance, doth exclude all condi∣tions, or that we expect an answer without any consideration of him who prayeth; not regarding any fitnesse, or qualifi∣cation in him to receive, what he asketh: for thus, none of the Saints could be said to ask any thing absolutely; not the immortal Crown; for that will only be given to the righ∣teous, to him that overcometh, &c. not the encrease of grace, for that is only promised to him that is faithfull in a little; and grace, as to it's being and existence, is not promised to believers, (for, to them the promise is already accomplished) but to the

unconverted elect; and those with whom we have now to deal do maintain, that only grace it self is absolutely promised, which cannot, according to their hypotheses, be askt absolute∣ly; because the unconverted (to whom only such abso∣lute promises do belong) cannot pray in faith, nor lay claim to any promise, so long as they continue in that state.

Then to pray absolutely for any mercy, must be nothing else but to pray for it, 1. abstracting from all proviso's and conditions of expediency, or subserviency to such or such an end; 2. abstracting from all circumstances of person, time, place, &c. upon which it doth depend, and from which it doth, as it were, borrow its goodness; and thus to pray for it as a thing intrinsecally, absolutely, universally and indispensably good, at all times, and to all persons; And, 3. to be so peremptory in our desires after it, that we will not compone, nor bargain for any other thing in lieu of it: And thus we should pray absolutely for grace, and for its growth and encrease. Who knoweth the worth of the least measure and degree of it? all the gold and rubies of the earth are not worthy to be laid in the ballance with it; who can set a price on it, and appoint the equivalent? it is of more worth and excellency, then that a compensation may be made for it: Thus we may not upon any terms sell or transact; only we must submit, and (upon the considerations forthwith to be named) acquiesce in that measure the Lord shall assign to every one.

As to the second, how should our prayers as to the present case be conform to the promises: for answer, we offer these few distinctions; 1. we would distinguish between prayer it self, and the return and answer of prayer. Hence, 2. we should distinguish between the presenting or offering up of our desires and our expecting or waiting for an answer. 3. Let us distinguish between a simple desire (though never so in∣tense and fervent) because of the goodness and amiablness of the object, and a confident desire grounded upon a Divine promise. 4. Let us distinguish between the promise abstractly and formally considered, and the object of the promise. Hence these conclusions in answer to the question.

[Concl. 1] Concl. 1, It is sufficient, that our prayers keep conformi∣ty with the promises as to the object, so that the matter of our petitions, be the object of a promise: This objective conformity was, that which we estabilshed, while we spake to the question in the general, Sect. 1. And therefore we must not make a comparison between the promises and our prayers formally considered; either, 1. as to the acts, for thus the promise is an intimation of the will of God to us, and prayer an intimation and directing of our desires, and the acts of our heart to God. Nor yet, 2. As to the maner, nec quo ad rem nec modum rei; the promise may be delivered conditionally, and may include a precept, requiring such and such qualifications in him who would lay claim to it; from which our supplications may abstract, albeit the supplicant must endeavour the performance of the condition, to which the promise is entailed, that he may obtain what it holdeth forth; yea, he may pray for strength to perform the condi∣tions; but then that precept cannot be the ground of our confidence, nor the promise to which it is annexed, but some other promise, intimating Gods purpose to help and assist us in that work; yea, the precept as such, and as it annexeth such a proviso to the promise, is a rule of our duty, but not a warrant for our prayer; and thus we may absolutely pray for what is conditionally promised; and when we pray, that we may be inabled to perform the condition, there must be a distinct petition, having a distinct, and another promise for the ground of our faith.

[Concl. 2] 2. Concl. We may pray absolutely for the measure and degree of grace; albeit we cannot confidently wait and ex∣pect a return to our prayers, but by reflecting on the condi∣tion required on our part, and finding it wrought in and per∣formed by us. Hence,

[Concl. 3] 3. Concl. We may desire, but we cannot confidently and in faith desire and ask, till we thus reflect upon the condition; and unlesse we desire upon the terms expressed, or involved in the promise.

[Concl. 4] 4. Concl. Prayer may be absolute, though its answer and return, the performing and fulfilling of our desires be

conditional; the accomplishing of our desires and of the pro∣mises, may depend upon a condition, upon which our desires do not depend: albeit we must look to its performance, that our desires may be granted.

But it may be here enquired, whether, supposing the perfor∣mance of the condition, we may confidently and in full assu∣rance of faith, expect the fulfilling of the promise, as to the very particular desired? And what is the difference between our praying thus for grace, and our praying for outward and temporal things, which (as all confesse) must only be conditi∣onally askt? Ans. As the Lord, according to his good plea∣sure, and to evidence the freeness of his grace, doth shew mercy and bestow grace on whom he will, so he doth give a greater or lesser measure of grace, when, and to whom he pleaseth: Yet, 1. The way expressed in the covenant, is thy way, the way prescribed unto thee, and in which thou must walk, if thou wouldst obtain the promised mercy. Yet, 2. if thou make conscience to perform the condition, the want of mo talents, is rather thy cross and tryal, then thy(l) 1.148 sin, and in the issue, thou shalt be no looser, because that more strength was not let out to thee. But, 3. Though I deny not, that many Christians, who are very diligent in the per∣formance of duties and attending the ordinances, continue still weak, and are left in a mourning and comfortlesse con∣dition; yet it may perhaps be questioned, 1. whether such do perform the condition? because there may be much hypo∣crisy, self-seeking, pride, &c. at the ••oot, and mixed with specious performances; and this gall and wormwood, may eat out of these their sweet savour: These dead(m) 1.149 flies may spoil that precious oyntment, and cause it stink. And thus, 2. Some who are diligent in waiting upon ordinances, and going about duties, being proud, selfish, uncharitable, censorious, factious, &c. fall under a threatning, which may intercept the promised mercy, and counter-act their perfor∣mances and duties, and in stead of the expected blessing, pro∣cure some one rod or other to awaken them, that they may consider their wayes, and repent and abandon these evils. And, 3. The promise may be fulfilled and thou not discern,

some mist and darkness may so obnebulat the ayr, and some film overspread thine eyes, that thou canst not see, and art not fit to judge of the state and condition of thy soul: what though thou findest not such enlargement in duties, such a measure of assurance and joy, as others, yet thou mayest have more grace, and a greater stock, thou mayest spread at the root, in humility, self-denyal, love, desire, &c. Though thou sendest not forth such branches of comfort, peace, and such melting of affections under ordinances, &c. And thus, though thy fruit be not so sensible, yet it may be as real and solid, as if thy tree did fairly blossome: And as such a dis∣pensation may flow from the good pleasure of God, who will not have all the walkers to Zion to tread the same steps, nor have the same provision by the way; so from our selves, and from thy natural melancholick temper, and the temptations of Sathan fitted to thy inclination and natural infirmity; and thus there may be much unquietness, many fears and sad com∣plaints, and much stirring of corruption where there is much grace; So that it is a difficult task to judge rightly here, and to passe a sentence concerning the measure of our graces, when we grow, and when we decay in grace: But the best rule to judge by, is our zeal for God and against sin, and our activity and diligence in the work of the Lord: And not our comforts and enlargements, or melting of affections, by which too many judge and passe a wrong sentence. Thus it is hard to judge of our selves; but as for others, as we cannot discern and infallibly know, who have performed the condition, who not, so we can hardly conjecture to whom the promise hath been fulfilled, to whom not.

Yet, 4. If at any time they, who could plead the perfor∣mance of the condition, might complain that the promises were not performed to them, such a dispensation ought not be con∣strued to be a denyal, but rather a delay, a suspension and not a perpertual withholding; ere it be long there will be a compensation made, and such shall not be losers in the day of reckoning; for then (supposing there shall be different de∣grees of glory) his crown shall be no lesse(n) 1.150 weighty and resplendent, then if here he bed received and improven those

talent to which the promise did give him a right. Thus then, the promised mercy is only for a short time delayed and suspended, and the Lord hath his holy ends for that delay, which will abundantly satisfie his honest supplicants and ex∣pectants, when they shall once see his face and know his mind.

And herein is the difference between spiritual and tempo∣ral things, (and one main ground of the different manner of praying for these) that though spirituals may be withheld for a while from them who ask in faith; yet, they shall not like temporals be finally and altogether withheld; all the promises concerning spirituals shall one day be fulfilled, though not compleatly here, yet hereafter: for, when we come home to our Fathers house, grace shall not be destroyed, but com∣pleated and perfected; nothing then shall be wanting, neither part nor degree, only imperfections and defects, and what is repugnant unto, and not suteable with, such happiness, and that glorious condition, shall then be done away,(o) 1.151 1 Cor. 13.10. not only grace in the general, but every pat∣ticular grace as to it's nature and being, and to what gradual perfection it hath, shall then continue; the gold shall abide and be made more pure, when the drosse shall be done away and removed: though after that renovation it shall get a new name, and grace shall be turned into glory, yet, what perfecti∣on formerly was in the thing, shall still(p) 1.152 remain, what light and knowledge, what assent, affiance, dependance, &c. is now in faith, shall then abide and be encreased; what love, zeal and estimation, &c. is now in hope and desire, shall not be de∣stroyed, but perfected and enlarged, when in stead of that which we now call faith, shall be a blessed vision and immediat sight; when we shall no more see darkly and through a glass, but shall behold the Lord face to face, 1 Cor. 13.12. when

in stead of desire and hope, shall be a full fruition, and the pure rivers of pleasure, joy and delight, Ps. 16.10.

And thus all prayers for grace shall at length be answered, and we shall receive all, and more then our hearts could desire, or our thoughts conceive and apprehend, 1 Cor. 2.9. and thus they who plead against our praying absolutely for the degree and perfection of grace, because that is not absolutely promised, nor to be given to all, may see how groundless their plea is; and yet, though it were true, it would not be sufficient as hath been shown.

But as to the promises of temporal things, they do not hold out Gods purpose, and an engagment to give the very particular in kind to all, who shall ask them aright; many in this life get not what they much desired and frequently petitioned, and after we come home, we will not stand in need of those things, there is provision enough for us in our Fa∣thers house, and we must not discredit the place by longing for the broken slaves to which we did lean, or the nesty conches on which we did rest, while we were in a pilgrim•• condition, and wandring in this wilderness.

3. It is(q) 1.153 answered, though all aspiritual mercies be in themselves good and desirable, yet, in regard of us, this or that measure and degree may be hurtfull and unexpedient, and in that case not fall under a promise, which concerning such things doth alwayes take in the proviso of expediency, sure, ableness and subserviency to our good, in promoting of God's glory. Repl. Though this be true in temporal things, which cloathed with some circumstances may prove (and too often have bee) a snare, and so hurtfull and unexpedient for us; yet, upon what ground or parity of reason this should be; by any judicious Divine, applyed to grace, it's measure and degr••e I know not; but, if it be true, that the School-men teach of moral virtues, that they cannot be abused, that none, not the worst of men, can make an ill use of them, nullus(r) 1.154 malus ma∣lè utitur. This must more necessarily hold in spiritual things, in grace and in every degree and gradual perfection of it; yet, not so as if spiritual pride might not grow up with our graces, but that it cannot flow from grace, but from corrup∣tion:

what the(s) 1.155 Schoolmen say of vertue in the general, that it cannot be abused as a principle of action, yet it may become an object, if not an occasion of sin, this we deny not of grace: As Pagans made their moral vertues, and pharisai∣cal hypocrits their devotion and superstitious performances, a matter of vain glory and ostentation; so the Saints (the most emment of them, are not out of the reach of this tempta∣tion) are too ready to be puffed up through the apprehen∣sion of their spiritual excellencies, 2 Cor. 12.7. and to look down upon others as below them, forgetting that the more we have received, we should be the mote humble and thankfull: Sathan joyning with our corruption, can make the decay and overthrow of other sins, become (as it were) the seed of pride, and after we have gotten, and while we seem to pur∣sue the victory, he may (if the Lord prevent not the snare) take us at a disadvantage; and it is one of his most subtile depths, that if he cannot puff us up with the conceit of our priviledges, graces and performances, then to fill our minds with high thoughts of our self-annihilation and humility; and thus to entertain high thoughts of our own low thoughts; to be proud that we are not proud; and to be high minded because we are not high minded; (that's to say, because we are not puffed up with such things which swell others, we will blow up and fill our selves with our own emptiness.) But all this is a fruit, not of grace, but of corruption: Grace is a shield, which being improven, would ward off and prevent such abuses; its a fountain, that alwayes yields sweet and wholsome waters; it is a principle, whose act, are only and alwayes good; though those spiders within us, can extract poyson out of the most excellent oyntment, and can make grace an object mater, and (as it were) occasion of sin, to which of it self it is so much opposit: And if upon this account, we may not pray absolutely for a further mea∣sure and degree of grace, neither must we pray absolutely for grace, as to its essence, nor for that(t) 1.156 seed, and the habits and principles of our spiritual life, for these also may be thus(u) 1.157 abused; and the lesse the measure of grace be, the greater is the hazard of this abuse.

But some perhaps will reply, that upon this very ground we ought not pray absolutely and peremptorily for spirtiual things, because, albeit of themselves they be the good gifts of God, yet they may prove a snare, and become hurtfull in the use. Ans. That is not the adequat and sole reason, and though it were, yet the disparity is manifest; 1. Then the true and compleat reason, why temporals should not be absolutely askt, is, because they having no moral and intrin∣secal goodness in them, nor any formal, direct and immediate tendency and reference to our happiness, may prove, and often have proven impediments and hinderances of hapiness, and occasions of eternal ruin; therefore, they should only be askt conditionally and relatively; that though they have a natural goodness in them, and are fit to nourish, refresh and comfort this bodily life, yea, and to be (as learning, parts, &c.) civil ornaments and qualifications of the whole outward man, and thus become blessings, when they are sanctified in the use yet since they have no spiritual goodness in them, and are so ready to be abused, we must only ask them as helps, and when, and so far only, as they may be subservient unto our spiritual and eternal good. But spiritual things as such, and because they have a necessary and immediat tendency to that great end, they may and ought to be absolutely askt: And it were a degrading and disparaging of grace, to desire and petition it with a limitation, condition or exception; 1. the things themselves being so excellent, so intrinsecally and in∣dispensibly good; 2. so good and usefull to us, and for our happiness; and, 3. so conform to the will of God, and so subservient to his honour: What can we then imagine for counterballancing so great goodness? And what condition can there be added for warranting us to dispence with so much goodnesse? and to part with such a price which may bring so much honour to God and happinesse to our selves.

As to the second, The abuse of grace and spiritual privi∣ledges, is meerly accidental, and solely from our selves, no occasion, nor invitation being offered from the things them∣selves, but on the contrary, their sole inclination and tenden∣cy

is towards the right work, and to keep our feet in a right path; but as for temporals, they being of themselves indif∣ferent, as to the right and wrong use of them, and they (especially the abundance or excesse of them) being fit baits to our lusts, and thus of themselves, as it were, occasions and temptations to sin; we must not be absolute and peremp∣tory in our desires after them; the condition of expediency must alwayes be expressed or included; as we must be circum∣spect in the use of them, so we must be submissive in our desiring of them.

You will say, there is some hazard, from whatsoever fountain it flow, whether from our selves, or from the object; and should we not guard against that in our prayers? Ans. Yet not so, as to pray conditionally for these excellent and necessary things, otherwise we may ask nothing absolute∣ly: because (as we have said) the best and most necessary things, may be abused by our corruption, we must then absolutely and peremptorily ask, and with the thing it self ask the right use and improvement of it: And here it is not difficult to determine the(x) 1.158 question we propounded con∣cerning temporals. Here we may ask the thing and the con∣dition; but we may not ask the thing upon condition and supposition, we must not add an If, we may as determinate∣ly, absolutely and peremptorily ask the qualification, as the thing it self; the sanctified use and right improvement of it, and that all abuse of it may be prevented, as well as that we may have it; we must not make a divorce and separation, yea, not so much as by way of supposition, so as to offer that up prayer-wayes to God: We then may, and should deprecate the abuse, and pray that it may have no place; but we may not suppose the possibility of abuse, and under that supposition rest content with the want of the thing, but we must in our desires and prayers peremptorily set our selves, both against the want of the thing and the abuse of it, and that such a supposition may be excluded; and that there may be no place for such abuse, but that we may be holy, humble, charitable, &c.

It seemeth to be liable to a very harsh construction, to say or imagine, that a further measure and degree of grace may be hurtfull and inexpedient to us in whatsoever case or combi∣nation of circumstances; nor know I any ground that can be alledged with the least appearance of probability for such an assertion: It is true, not only outward and bodily things, such as riches, honours and pleasures, but also parts and moral en∣dowments, yea and the common gifts of the spirit, have often proven snares; the Lord in his just judgment may, according to that threatning, Mal. 2.2. curse all such blessings; but, how grace can become a snare, and how the Lord may be said to curse it, is not easie to conjecture; that he never threat∣ned, neither know I how such a thing is possible: O! how doth it sound in a Christians ear, to say, that grace or holi∣ness is cursed? Though the Lord may remove our talents, for our not improving of them, yet all our talents of grace, as such are blessings, and cannot incline or dispose us to any sin; what though some eminent in grace, have fallen into grosse and grievous sins, and though some have been puffed up with their priviledges, performances, &c. yet that was not a fruit of grace, but of sin not totally subdued; it was not, because there was much strength of grace in the heart; but be∣cause there was not more; and because the principles and habits of grace were not awakened, and further strengthned and stirred up by actual influences and the quickning motions of the spirit, that such did fall; and though they did take, yet no occasion was given from their graces to become proud; so that grace can never be called a snare or temptation; though corruption, when yielded unto, and not watched against, will never want an object, but will fancy and make to its self an occasion where there is none to be found.

But some may yet reply, what? should we not submit to the holy and wise dispensations of God, not murmuring and repining, because our Lord doth not intrust us with mo talents? Might he (in the parable, Mat. 25.15.) who received the two, have said, nay Master, but I must have five as well as my fellow servant? Ans. Though he might not murmure and repine, but should highly have prized and

thankfully acknowledged the little he had received, yet in zeal to the glory of his Lord, he might have said, [Lord let me also have five (if you extend the parable only to talents of grace, though the(y) 1.159 scope of it would point out another kind of(z) 1.160 talents) that I may be the more enabled to serve and honour thee.]

But for a more full answer to the question, we would remember, that there are(a) 1.161 talents of gifts, such as know∣ledge, utterance, and the extraordinary priviledges of some in the primitive Church, as prophesies and tongues, 1. Cor. 13.8. And there are talents of grace, in which the life of religion doth directly and essentially consist; in which, as(b) 1.162 Bonaventure well said, there is greater power, truth, purity and perfection. And as in all this enquiry after spirituals, we did only speak of saving and sanctifying grace, as it is con∣tradistinguished from whatsoever gifts, though never so precious and excellent, if not of themselves sanctifying and saving, and if common to the elect and reprobate; so now we affirm that what fervency, importunity and zeal, we did plead for in prayer, as to any particular and determinate object, must be limited to the talents of grace, and not of gifts; we may not peremptorily desire and pray for such a measure of gifts, whereby we may edifie and do good unto others, but should rest content, as with our station; so with the measure of gifts and abilities, it hath pleased our master to put in our hands, albeit we may, and ought improve that stock he hath entrusted us with to the best advantage, that by our diligence our master may be honoured, and our talents multi∣plied: And this moderation of our desires, should not only be extended to gifts of edification, such as the gifts of preaching, praying, &c. But also to gifts of consotation, such as assurance, peace, joy, &c. (as these are sweet to our tast and a part of our reward) though we be allowed to(c) 1.163 rejoyce, and must give all(d) 1.164 diligence to make our election sure, &c. yet we must not idolize our comfort; but must patiently wait Gods time of(e) 1.165 lifting up the light of his countenance upon us: But talents of grace being of another nature; and our sanctification consisting in them and their

right improvement; we should be peremptory in our desiring of, and praying for them; and we need add no proviso or limitation: And that servant might well have said, O Lord, though these two talents be enough for me, and more then I can well improve, yet let me have more grace, and strength to improve them to the honour of thy name.

Yet I do not deny, that we should submit unto, and carry our selves patiently under the want of such and such a measure of grace; 1. as it is our own losse and misery; 2. in that our Lord will allow us no more provision for our journey, nor intrust us with a greater stock; and 3. in that the different dispensation of grace, as to its measure and gradual perfection, may serve (though in a way unknown to us) to proclaim the wisdom and glory of God, his power, and the freeness of his grace; its our part in humility to adore the depths of his counsel, and in silence submit to all his dispensations towards us; especial∣ly, if thereby his glory might be promoved: Moses his prayer, Exod. 32.32. And Paul his wish, Rom. 9.3 are patterns of a more illimited submission to any dispensation, that might be subservient to that high end; to be accursed from Christ, is worse then to be a weak Christian; and to be blotted out of Gods book, then to want light to discover, and whereby we might discern our names written there.

But abstracting from these considerations, our desires after grace should be most absolute and peremptory; and our endeavours in the diligent use of the ordinances for encreasing and strengthning of it, should be uncessant and without weary∣ing; and as the want of a further measure of grace and strength, doth render us lesse fit and able to serve God, it should be mater of sad regrate, and of continual complaints to him, who as he is zealous of his own glory, so will he no doubt pity such, whose sad affliction is, that they cannot serve him better. Tantum possumus in negotio Religionis, quantum volumus, may admit an orthodox sense, if we did more earnestly desire and diligently seek, we would obtain.

(g) 1.166(f) O! let us praise the Lord, who hath not dealt spa∣ringly with us, we are not straitned in the promise; our charter is large and exceeding broad; what canst thou desire,

either(g) 1.167 pertaining to life or godliness, which thou mayest not read in the promise? or what is it that he is not ready to give, if thou wouldst ask? thou mayest confidently plead thy right, thou shalt be no looser that thy party is thy judge; he will own his own bond, and will perform his word, though just∣ly he might cast thy bill over the barr, and give out a sen∣tence of forfeiture, because of thy not performance of the condition, and thus nullifying the contract, which was mutu∣al; but as a loving father, he will pardon and cover thy failings, and will withhold no part of the inheritance, because of thy bewailed infirmities; and he, who said, I will give whatsoever ye shall ask, will give whensoever, and whatso∣ever thou askest.

But ah! Though we be not strained in the promise, yet we are(h) 1.168 straitned in our own bowels; our(i) 1.169 desires, though they be enlarged as hell, after the empty Cistern, yet how easily are we satisfied, how(k) 1.170 immoderatly moderate are our desires after grace? a little of that; yea, rather a shadow and picture of holiness contents us; as much as will silence a clamorous conscience, and may be a foundation for a false peace, will do the turn. Oh worldling! why dost thou not consider, that one day, one hour, one moment will rob thee of all thy earthly treasures? This night, O(l) 1.171 fool, thy soul may be required of thee; and to whom then shall those things fall, which thou hast purchased with the lose of thy soul and the wrath of God? Ah, how many metamorphosed Nebuchadnezzars do live in the world? yea, in (but are not of) the Church and house of God, who have the heart of beasts, and are satisfied with the grasse (I may say dung, for such it will prove in the issue) of the earth: What? wast thou made for no higher end? may not thy intel∣lectual and immortal soul, if thou wouldst reflect upon its nature, priviledges and excellency, rebuke thy folly, and dis∣cover the vanity of thy purchase and travel? But since thou must have these things, why dost thou not then take the right course? thou losest these trifles, because thou seekest them first, and givest them the precedency in thy desire and endea∣vour: or if the Lord giveth thee them, whilest thou so

greedily covets them, he giveth them in wrath, and with his curse; and thou mayest fear, least, while the meat is in thy mouth Gods wrath sease upon thee, as it did on these Israelits, Ps. 78.30. If spirituals have the precedency, then, and only then are we in the right way to have temporals added as a blessing, Mat. 6.33, Though then thou mayest desire these outward things, because of their suitablness to thy bodi∣ly exigences, and to supply thy necessities, yet thou canst not desire them aright, neither canst thou enjoy them as a blessing, unlesse thy desire be, 1. spiritual, as to the motive; the main and ultimate design; 2. moderate, as to the measure; 3. conditional, as to the maner; 4. relative to the great end; 5. subordinate also thereunto; 6. sub∣missive, as to the event; and, 7. beleeving, and mixed with faith in Gods care and providence in disposing all things to his own glory, and the good of his honest supplicants. But for spirituals, there is no other measure of our desiring them, but to desire them without measure; In eo non potest esse nimium quod debet esse maximum, What(m) 1.172 Bernard said of our love as terminated in God, may well be applyed to our desire and endeavours after grace, (whereby, pro mo∣dulo, we enjoy and are united to God) that the modus, should be sine modo; we should be boundlesse and unsati∣able, resolute, fervent and peremptory in our affection; we must(n) 1.173 earnestly covet these best blessings. Here the Poet did hit right(o) 1.174 Verus amor nullum novit habere modum. True love, when pitched upon a right object, should be bound∣lesse and illimited.

Sect. 3. For whom should we pray? not for the dead.

Whether and after what manner for the 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) 1.175 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.••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) 1.176 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 uncon∣verted 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, leav∣ing us a pattern in that(c) 1.177 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) 1.178 love as our selves? what indigence and(e) 1.179 necessity will drive us to ask for our selves, that brother∣ly 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 evi∣dence 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.* 1.180 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 tri∣bunal of Christ, and be stated into an inalterable condition, which all the devotion of Papists, all their masses and suppli∣cations 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) 1.181 Jam. 1.5. and 5.13.) and an irrevocable sen∣tence 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 em∣ployed 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) 1.182 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) 1.183 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 mas∣ses 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) 1.184 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 house that was built upon the sand of Platonick dreams, poe∣tical fictions and humane and antiscriptural tradition. I do not deny that it was an ancient custom of the Church, to pray for the dead; yet,(k) 1.185 from the beginning it was not so. We will not now enquire after the punctual time when it be∣gan, nor yet what was the occasion of that custom; yet, it were an easie work to show, that the ancient custom doth no wayes favour the Roman cause;(l) 1.186 Dr. Ʋsher and Dr. For∣besse, Mr. Perkins and several other orthodox Divines have undertaken that task, and performed it to the satisfaction of all impartial readers: yea, that great(m) 1.187 Antiquary, Dr. Ʋsher, hath demonstrated [that Purgatory, wherewith the Romish

Clergy doth now delude the world, is a new device, never heard of in the Church of God, for the space of a thousand years after the birth of our Saviour.] Yet, I deny not in the sixth Century, when the mystery of iniquity (which be∣gan to work in the dayes of the Apostles, 2 Thes. 2.7.) was grown up to a considerable stature, and was in great part esta∣blished by a Law, that then many materials were provided, yea, and many stones laid of that structure; but the after∣builders being more wise, demolished much of that work, that they might rear up (if not a more sumptuous, yet) a more profitable building: Nay, I deny not, that long before that time, (before the dayes of Gregory the great, that great In∣novator and Parron of monkish superstition, and grand build∣er of Purgatory.) Tertullian and Origen did make way for that dream; the one, viz. Tertullian, being the(n) 1.188 first amongst Christians, who(o) 1.189 pleaded, that prayers should be offered up for the dead: but, first, he turned Montanist; for, while he was Orthodox, with what indignation did he(p) 1.190 mock the Pagans for their praying for the dead? who could have imagined, that he himself should have approven that custom? But thus we may see, that this lesson was first lear∣ned from the Pagan Academy. As for the other, viz.(q) 1.191 Origen, who is reputed to be the first who espied the fire of Purgatory, having brought a prospect from the Platonick Schools, whereby he might discern and take up this ignis fa∣tuus: but, we dar not confidently father this conceit upon that learned man, albeit now it may be found in his Writings, knowing how miserably these have been corrupted and adul∣terated; and yet, the Purgatory mentioned there, is far dif∣ferent from, and much unlike to the Romish.

But, since Papists have no other Plea but Antiquity and hu∣mane Tradition (though, as we said, the first and purest times were ignorant of this peece of devotion, and though the first custom of praying for the dead, was not founded upon the popish Purgatory, which was not then acknowledged, yea, and

I may say not discerned, it being then as a(r) 1.192 terra incogni∣ta.) I would ask, why they disclaim their Patrons in so many particulars, and are ashamed to own or build upon the first foundation? and even these materials which they now make use of, must first be polished by School-subtilties (so that the first owners would scarce know and could not acknowledge them for legitimat) before they imploy them in their build∣ing, or upon them erect their several limbs and chambers of hell. 1. If Origen must be their Patron for Purgatory, why do they not with(s) 1.193 him (if we may judge of his opi∣nions from his Writings) also maintain, that the devils at length shall, by the mercy of God, be saved and liberated from their torments? Or, if that seem too gross, yet, 2. why do they not, with these whom(t) 1.194 Thomas citeth from Austin, affirm, that albeit the devils should be tormented for ever, yet, all men, though never so wicked or slagitious, should at length be delivered from the torments of hell, since the ancient custom of praying for the dead (upon which they build) did exclude none, no not the worst of sinners? Or, 3. if they will not plead for all that are in hell, yet, why do they not allow the liberty to plead for some few, which their(u) 1.195 Damascen hath granted? affirming, that by the prayers of the Saints some have been delivered out of hell; as the Emperor Trajan by the prayers of(x) 1.196 Gregory the first, and Falconilla by the prayers of Theela. 4 If it be thought too heard a task for them to pull souls from hell, yet why do they not, with(y) 1.197 Theophilact (one of their grand pillars of invocation for the dead) affirm, that they may help them who are not yet cast, (though deceased) but are ready to be cast into hell, having died in their infidelity and other grievous sins? Thus it is re∣ported of Dunstan, that after he knew that the soul of Edwin, King of England, was to be carryed into hell, never ceased to pray for him untill he got that sentence repealed, and Edwins

Purgatory. 5. Why do they not at least plead withz 1.198 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 miti∣gated by the prayers of the Saints?(a) 1.199 Daemaescen his fable concerning the skull of a dead man (whom(b) 1.200 Thomas and many others affirm to have been a Pagan and idolatrous Priest) which should have uttered these words u to Macari∣us 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) 1.201 Mendoza thinks this skull not to be the head of one that was damned, but of a just man in Purgatory; but(d) 1.202 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and often inculcated aphorism, which the Master(e) 1.203 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 menti∣on these, and Bellarmine only taketh notice of that passage of Augustine, telling us, that the learned father by dam∣nation, 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 pur∣gatory shall never obtain the remission of their sins.

Thus we see that Papists, though they would make us be∣lieve, 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 inte∣rest 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 conc••i••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) 1.204 affirm, It to be cer∣tain, 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, R••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 quar∣rel against that place, since the fire of purgatory maketh their kitchins to smoak, and(g) 1.205 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) 1.206 idols) can neither do good nor evil to the dead, yet they both pro∣fit 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 com∣mitted 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. Its impossible that they, who fall into this sin, can renew themselves again unto repentance, Heb. 6.4, 6. God hath determined (and revealed this his purpose) never to shew mercy unto them, nor give them grace to repent.

The popish Doctors from these Scriptures, especially from the first, would collect their anti-scriptural distinction of mortal and venial si••s, whom Calvin and Beza on the place do well confute: The Rhemists, by the sin unto death there mentioned, will have us to understand the sin of final impenitence, and those mortal sins whereof men never repent; and(i) 1.207 Cajetan his conjecture is not unlike to this▪ who thinketh, that the Apostle there, by the sin unto death, meaneth, a purpose never to leave and forsake sin untill death. And Alf a(k) 1.208 Castro doth not dissent, while by the

unpardonable sin, he understandeth the hardnesse of heart whereby the sinner refuseth to the end of his life to receive pardon by repentance. And thus those authors deny (as Ca∣jetan confesseth) that by the sin against the holy Ghost, is meant any speciall sin, but only some extrinsecall aggravation of any sin, and thus every sin (if not repented of) may be∣come the blasphemy against the holy Ghost. It were imperti∣nent for us now to digresse so far as to confute those men; and particularly to enquire wherein this sin did consist, but we may suppose from the clear testimony of Scripture, 1. that there is such a particular sin; 2. that it is unpar∣donable.

O! bu•• (say(l) 1.209 the Rhemists) it is great blasphemy in the Cal∣vinists to affirm, that there is any sin which is this life cannot be pardoned, for the Church hath often prayed and been heard for hereticks, Jewes, Turks, Apostats, &c. and therefore all sins whatsoever must be pardonable so long as the committers are in this world; and (saith Alf.(m) 1.210 a Castro) it was the heresie of the(n) 1.211 Armens to affirm that any sin in this life is unpardonable. Ans. Behold the impudence of errone∣ous and blind folded men, who dar accuse orthodox Divines of blasphemy for reaching what is expressely asserted in the Scrip∣tures, and which(o) 1.212 Augustine, their own(p) 1.213 Beda, and many eminent Divines being convinced by the clear testimony of the word of God long before them professed, and main∣tained: and it were not worth the while to confute a dream so directly contrary to the Scriptures of truth; we do not deny that many grievous sins have been pardoned, and that Turks, Pagans, (who are not capable of this sin) and heretiks, have been converted, but never any who committed this sin against the holy Ghost obtained pardon And(q) 1.214 Richardus de S. Victore, his distinction is vain and ridiculous, who will have that sin to be called unpardonable not in respect of the remissi∣on, of the fault, but in respect of the remission and relaxa∣tion of the punishment, so that albeit he who(r) 1.215 com∣mitted that sin by his repentance did obtain a pardon of the fault, yet he behoved to undergo the punishment. Alf. a Castro having alleadged(s) 1.216 Theophylact also for this opinion

doth prefer it to Augustines, and joyneth with these Authors. We will not stay to canvass this strange doctrine; only, in a word, 1. Can the fault be pardoned and a punish∣ment inflicted? after the cause is removed, the effect must cease; 2. Is the punishment capable of pardon? then all suffer∣ing must be sin; 3. Doth not the Apostle expresly affirm, that its impossible that such should repent? and it were as impossible that they should be eternally punished, if they did repent: a damned penitent is such a monster, as never was nor shall be. I do not say, that this blasphemy is unpar∣donable, because it is greater then the mercy of God, or the worth and merit of Christs blood; as if God could not of his free mercy pardon it, or Christ by his blood have pur∣chased a pardon unto it: But because God hath determined never to shew mercy, nor give repentance, and Christ will not interceed for such a one as hath fallen into that sin.

And the Lord having revealed his purpose not to pardon that sin, will lay no bond on us to interceed for a pardon unto it; so highly doth he value that eminent exercise, and so tender is he of his Saints, and so carefull to provide an encou∣ragment to them when they are thus employed, that he will not command us to work, when he giveth us no promise for our encouragment, and when we know we shall not meet with successe; and therefore, saith the Apostle in the Lords name, I do not say ye shall (or that there is an obligation lying upon you to) pray for them, who have sinned unto death, 1 Joh. 5.16. and yet he doth not forbid them to pray for such, as afterwards shall appear.

Concl. 3. it were foolish and ridiculous,* 1.217 bold and pre∣sumptuous to(t) 1.218 pray for reprobares, as such, and under that reduplication. That were, as if we said, Lord alter thy purpose and decree, and become thou mutable and change∣able, like vain man.

Concl. 4. Yet,* 1.219 though we knew such and such persons to be reprobate, or to have committed that unpardonable sin against the holy Ghost; and to have, out of spight and malice, opposed and set themselves against the known truth of God, we might lawfully pray for them. We shall speak to these

severally: but first, we will give a general caveat concerning both those cases, that they are rather speculative, then practi∣cal, the one doth seldom, the other never occur. We must not expect to meet with a revelation, concerning the reproba∣tion of any man; and as for the sin against the holy Ghost,(u) 1.220 Beza his caution is very necessary, viz. That since that sin is hardly known and discerned, we must not be rash in determining of any man, though most wicked and profane, that he hath committed this unpardonable sin, and upon that account to think that we may cast him out of our prayers.

As to the first case concerning reprobates, it may be askt, whether we be under any command to pray for them? sup∣posing that the decree of reprobation were revealed unto us, and whether or not, in our prayers for others, we should add this proviso, If they belong to the election of God, and he not reprobates? Ans. In these few particulars; 1. if the decree of reprobation were revealed to us, it would appear, that we were no more obliged to pray for those, whom we knew to be under that irrecoverable sentence, then for such, as we know to be guilty of the blasphemy against the holy Ghost; the Lord doth not call us to work, when he with∣draws all ground of encouragment: when we have no pro∣mise to look to, it will be hard to espy a command; there is no command to seek Gods face in vain, Isa. 45, 19. Its true, the decree of God, though revealed, is not our rule, yet it may warrant me to leave off the performance of several duties, to which, otherwise, I were obliged; as providence (which is the execution of the decree) may cast some out of my prayers, by casting them into hell, so the decree, when known, may be to me a ground to leave out, and for bear to mention some in my prayers, whom, otherwise, I were obli∣ged to remember. 2. As for ordinary (the former case being extraordinary, and rare vel nunquam contingens) as we know not what is Gods purpose concerning any man, so we must not look to the decree, and by it limit the object of our prayers, but we must look to the general command to pray for all men, and make it our rule, Since(x) 1.221 we know not (as Angustine saith) who doth, or doth not belong to the number

of those who are predestinated unto life, we should be so affect∣ed towards all, as that we should desire all to be saved, And thus our desires of their salvation should be absolute, neither need we add that limitation and condition, which some judi∣cious Divines (and particularly the learned Dr.(y) 1.222 Twisse) do mention, viz. If it may stand with the decree of God, or if such belong to the number of the Elect, &c. As we are obliged to love all our neighbours without exception (and all men on earth, as Casuists determine, are such) so to desire and pray for their good and happiness. And albeit the event and successe of our prayers depend upon the decree and appointment of God, yet our praying and desiring must not depend upon that condition, but must be regulated by the command, which is general and illimited, 1 Tim. 2.1. &c. What! did not Christ on the crosse pray for his persecutors, without any limitation or discrimination, and weep and lament over Jerusalem? Yea, albeit; 1. he knew their rejection; yea and, 2. as God, he hath appointed and decreed it; which practice of Christ, as man, not to be contrary unto, or unbeseeming his absolute and eternal decree, as he was God, that judicious(z) 1.223 Divine doth evince against the cavils of Arnold Corvin.

Yet thirdly, I grant, that we may more confidently pray for others, when th••t qualification is added, not by way of exclusion; but as a designation of the subject, and by way of encouragment and motive to stir us up to the performance of that duty, and to perform it with the greater confidence of successe, then if promiscuously we did pray for all, not know∣ing, who amongst them were elect, who reprobate; as there are special bonds lying upon us to pray for, and every way to promove the good of the Elect (and yet more especially of them, who already are of the houshold of faith, Gal. 6.10.) so we may pray for such with the greater confidence and assu∣rance of successe, for to such the absolute promises do belong, and shall in due time be performed; and they are given to Christ, and are the object of his prayer, Joh. 17.20. And if Christ joyn with us, we need not fear least our prayers be rejected. And thus, I would interpret those reverent practi∣cal

Divines, who seem to limit their prayers to the Elect, that they make mention of their election, not as if they would ex∣clude all others, who belong not thereunto, from their pray∣ers, but to testifie that special obligation that lyeth upon them to pray for the Elect; albeit it cannot be denied, that we may put up some particular petitions for the Elect; and thus we may well add such a limitation, though we must not alwayes and altogether exclude others who are not of that numbee.

But, it may be askt whether we may follow that form of words, 1 Tim. 4.10. and as the Lord there is said to be the Saviour of all men, but especially of those that believe; So we may pray for salvation to all men, adding, that we do seek that especially to believers. Ans. 1. Albeit thus we do not formally pray for reprobats, and under that reduplica∣tion; yet, this form of prayer seemeth to border too near thereunto, and it hath thus much in it, Lord, though such be reprobats, I will pray for their salvation: and thus, as it were, in a compounded sense, we pray for reprobats, and though not as they are reprobats and under that reduplication; yet, although they be reprobats, we say thus, that we do pray for them; were it not better to abstract from the decree, and not mention it at all? 2. That form of words cannot be our pattern; because God is there said to be the Saviour of all men and of believers, respectu diversorum objectorum; he is not, ad idem, the Saviour of believers and unbelievers; for, the one receiveth only an outward, bodily and temporal protection, the other a spiritual and eternal salvation; while as the question doth suppose, that the object is the same, and that the difference is only as to the maner, measure and degree; for, how can we be said to petition any thing, rather and especially for some beyond others, unless we petition the same thing both to the one and the other? But, 3. if the object were the same, and no incapacity supposed or included into such a note of preference. I see no inconveniency that can be objected from such a form of prayer: thus when we are praying for temporal and outward benefits to a multitude, we may especially seek these to the elect; thereby intimat∣ing

either the further degree of our affection towards them, and desiring good things to them, or that we desire a greater measure of these things unto them then unto others.

These things being premised, we proceed to shew, that notwithstanding we had a revelation concerning the repro∣bation of some particular persons; yet, we might lawfully pray for them; albeit that general command to pray for all men did not oblige us: the promise (which is the main mo∣tive) being removed, and an infallible intimation being made, that no success can be gotten thereby, it can be no more used as a mean, and we will not find that any where it is enjoyned as a meer duty: and it is probable, that the sole ground why that command is relaxed, as to those who have sinned against the holy Ghost, is, because there(a) 1.224 remaineth no more sa∣crifice to be offered for such, but a certain fearfull looking-for of judgment: and therefore, since there is no hope of success in the one case more then in the other, the command seemeth to expire in this as well as in that case: but yet, our ob∣ligation may arise from another ground, as our special (yea, perhaps general) relations to such a person, which may, by just consequence, bring us under the bond of another com∣mand, warranting the performance of this duty. And thus, when we compare the general relaxation with this special obligation, the result will be this, that when we look to the decree of God, and consider, that our prayers will not pre∣vail, we may forbear to offer up such a vain (as to the good of such a person) oblation; and yet, when we look upon the miserable state of such a person, especially if standing under some near relation to him, we may pity him, and may poure our complaint in his behalf to the Lord. I am not ignorant, that many do approve that ancient saying or(b) 1.225 Augustine, that if we knew who were reprobats, we should no more pray for them then for the devils and damned in hell: which(c) 1.226 Lyra applieth to those who are guilty of the unpardonable sin against the holy Ghost; but, we hope, before we close, the disparity between those who are yet in the land of the living, and those who are judged and sent unto their place shall be made manifest. And here we might alledge the au∣thority

of a great Divine,(d) 1.227 Dr. Twisse, confirmed b••••y••w pregnant instances in our blessed Saviour, who prayed that the cup might pass from him; and wept and lamented over Jerusalem, saying, O! that thou hadst known, in this thy day, the things that belong unto thy peace; and yet, Christ knew that his Father had decreed that he should drink that cup, and that Jerusalem should be destroyed.

And I would ask, if the Lord did intimat his decree of re∣probation, and that he would never shew mercy to such a man, might not, and ought not such a one, notwithstanding of that revealed decree, pray for mercy, and use the means whereby he might escape the wrath of the Almighty? You will say, it may be questioned if any man were obliged to look upon such a revelation as holding out a peremptoty and irre∣vocable sentence, and not rather as a threatning, implying a proviso and condition, and a virtual promise of mercy upon repentance, since all the promises and threatnings of the word, though as to the letter they appear to be most absolute and peremptory; yet, admit a suteable condition, limitation and exception, Ezek. 33.13, 14, 15. Nay, but standing to the supposition, (the Lord preserve us from such a sad and des∣perate case) I think it can hardly be denied that such a one should use the means; and who dare blame him if he should say, [Lord, thy decrees and unsearchable counsels are a depth, I dare not bark against the heavens; but, Lord, keep me from sinning against thee, and from blaspheming thy holy Name, Lord give me grace to do my duty, and to submit unto thy holy will; Lord, do thou unto me what thou wilt, but, Lord, keep me from sinning against thee.] And thus he may pray and attend the Ordinances, resist temptations, &c. as if such a sentence were not given out against him.

But, you will perhaps reply, can a reprobat do these things? Ans. The question is not what he is able to do, but what is is his duty; and albeit that be not the way to fulfill the re∣vealed decree, but rather to escape that sad sentence; yet, such a revelation doth not make that course to become sin∣full and unlawfull; nor doth it liberat him from any point of duty, to which (as a rational creature, being yet on the

way (he was obliged;(e) 1.228 though his condition be hopelesse, yet he is not removed from the means, nor stated in, and brought to his place; and the decrees of God though made known to us, are not (as hath been shown, Art. 1.) the rule of our duty; especially when they do not import the suturiti∣on of sin, but are conversant a bout the state and finall por∣tion of sinners.

But it may be enquired, if such a one as he is obliged to use the means, so may look after the end, and pray for life and salvation? Ans. Albeit submission be the duty of sufferers, and there be no punishment due to sin, though never so great, albeit the pains and torments of hell, that should cause sinners murmur and blaspheme; yet the decree of God coucerning events not being our rule, doth not lay an obligation on us to conform our wayes and desires thereunto; as we may resist temptations to sin, though we with Peter had a revelation concerning the futurition of it, so we may use the means to escape a revealed judgment, and pray against that stroak: and what is it to desire and use the means of grace? but upon the matter, and by just interpreta∣tion to seek after, wish and desire Salvation, which is the(f) 1.229 end: and it seemeth to be very unreasonable to imagine that we should labour, endeavour and be diligent in using the means, and that yet we may not desire and pray for a blessing upon them, that they may prove effectuall, and be sub∣servient for obtaing the end: Augustins case mentioned, Sect, 1. Concerning the wicked son complying with the decree in de∣siring his Fathers death, and the godly son praying (though with submission) that his Father may recover and using (albeit he had no hope) all lawfull means for that end, may serve for clearing our case; and who will condemn(g) 1.230 David his fasting and praying, that his child might recover, notwith∣standing the Prophet Nathan had revealed unto him that he should die, which message he might have looked upon as a peremptory sentence, and not as a conditionall threat∣ning.

Since then we are obliged to pray for our selves notwith∣standing of whatsoever decree, though known to us; why

may we not also pray for others, whatever be the decree of God concerning their everlasting estate? I grant there is some difference, we being far more necessarily and indispensably bound to our great master and Lord, then to our fellow-ser∣vants; there is nothing can be imagined so long as he giveth us leave to work in his vine-yard, and casteth us not out, that can liberat us from that duty we ow to him, the subordinati∣on being essentiall, the bond and ty must be indissolvable; but love being the measure, and as it were rule of our duty to men, when we know our labour will be in vain, though we may in testimony of our love appear for them, yet we will hardly find a ground whereupon to build an obligation there∣unto; and therefore a revealed decree, though it doth not make our endeavours for the good of our brethren unlawfull, yet it may liberat us of that obligation under which other∣wise we did ly; it must alwayes be our duty to pray for our selves, but to pray for others only then when we can look upon our prayers as a mean for their good.

You will say, if it be not our duty, then we must super∣erogat, and walk without rule when we pray for these whom we know to be in a hopelesse condition. Ans. Albeit there arise no obligation from the generall command to pray for all, (which is the rule that falleth under the present disquisition) yet there may so much obligation arise from other grounds, as may warrant our practice, and will have the force of a Law to him who is prest to act upon such a motive. Thus our Divines, disputing against the Popish supererogation, do maintain, that what they call evangelical counsels, hath the strength of a law, when some speciall circumstances do con∣cur, invite, yea and engage him, who obsolutely and ab∣stracting from such a state and condition is not obliged so to act; thus saith(h) 1.231 Davenant, to live in perpetull virginity in the generall is the matter of counsell and not of precept, there being no generall command obliging all to continue in that state; yet Paul, having the gift of continency &c. found himself obliged by the authority of God to continue in that condition; and as to our case, if we would reflect upon the decree we may forbear to pray for those whom we

know to be cast-awayes, yet if we will abstract from that sen∣tence (which we are not obliged to reflect upon, though it be revealed to us, the Lord not having made it our rule) and would consider them as our brethren, there is no restraint lying upon us, why we may not put up a prayer for them, yea, and by thus abstracting from the decree (which only gives to us a supersedeas) it would appear, that we bring our selves under the obligation of the general precept, pray for all men; and alth••ugh we would suppose that command in the present case, viz. of a known decree still to be expired, yet there may, as to some men, arise an obligation from their special relati∣ons unto them. Though the Lord did reveal to Parents and Pastors, &c. that their Children and people, &c. were repro∣bates, yet its hard to affirm, that they might not pray for their salvation; not as if they might pray the Lord to alter his decrees; but abstracting from these, though revealed to them, that they might intreat that the object of that decree might be altered, and that their dear relations might be taken out of a stare (not of reprobation, from which we do suppose they do abstract, but out of a state) of sin and misery, and put into a state of grace and happiness; and though some from thence might infer, that they thus prayed the Lord to change his eternal purpose, yet as they should abstract from the ante∣cedent, so from such a consequence and consequent, and abso∣lutely pray for that to our near interests, which in it self, and to them is good and desirable: Thus we should rather play the part of a Metaphysician, then Logician. And that we may make such a kind of Theological abstraction, seemeth to be certain, from what hath been said, Art. 1. And the for∣mer consequence is as valid in the case of Peters avouching and adhereing to his master, as in this case; for Peters deny∣al was revealed unto him: yea, the same argument may as well be framed against Christ his praying, that the cup might passe from him, while he knew that it was decreed that he should drink it.

Nay, though a prohibition were added to a revealed decree, yet it would appear from the practice of eminent Saints, that our hands were not bound up; for albeit the

Lord had revealed to Samuel his purpose to reject Saul, 1 Sam. 15.11, 26. adding a prohibition upon the account that he was rejected, not to pray any more for him, Ch. 16.1. yet it would appear, that this restraint was rather a relaxati∣on of the command, and a permission granted to Samuel not to pray any more for Saul (though his King) then a peremp∣tory prohibition; for albeit Samuel came no more to see Saul till the day of his death, yet he left not off to mourn, (and who can imagine then that he left off to pray?) for Saul, Ch. 15, 35. So the Prophet Jeremiah, though he knew that the Lord had purposed to cast that people out of his sight, and thereupon had received, as would appear, a peremptory prohibition to pray no more for them, Ch. 7.14, 15, 16. yet forbeareth not to pray for them; though the Lord had told him that he would not hear him, though he did cry, ver. 16. yet he would cry, until he met with a second prohibition, having the former reason annexed to it, Ch. 11.14. yea, he would not yet cease, so that the com∣mand is renewed the third time, Ch. 14.11.12, and not∣withstanding of all these prohibitions, he still prayeth, as it would appear from the rest of that prophesie, that he con∣tinued a supplicant for Israel untill the day of his death, the book of the Lamentations clearly shew. Thus also Moses continues to pray for a stubborn people, after the Lord had said to him, Let me alone, Exod. 32.10. A prohibition seemeth to have more in it then a revealed decree, and yet it did not bind; Moses, Samuel and Jeremiah, would not be driven from the Throne, though by both these cords they were pulled back, and yet I hope none will be so uncharitable, as to think that these holy men did sin in so doing.

Now we come to the second part of the question, concern∣ing the blasphemy against the holy Ghost, which is in great part cleared by what hath been already said. Mr.(i) 1.232 Bur∣gess citeth the opinion of some Ancient, who thought that the words, 1 Joh. 5.16. did not hold out an absolute pro∣hibition of all to pray for such; though ordinary Christians might not interceed for those hainous transgressors, yet eminent Saints (thought they) might do it; though every one

in the Court may not interceed for a vile malefactor, yet a special Favorite may interpose: And this special priviledge of eminent Christians to interceed for them, for whom others need not appear, seemeth to be intimated, Jerem. 15.1. Ezek. 14.14. Moses and Samuel, Noah, Daniel and Joh, though they would not have prevailed for those there mentioned, yet in that they are there named, their moyen with God is clear∣ly implyed; which glosse the learned Burgess doth reject, thinking the prohibition to be general; but we, because we conceive that there is held forth there no peremptory prohi∣bition; and though, Moses, Samuel, &c. might prevail more with the Lord then others (which is the thing there in∣timated) yet we know no petition they were allowed to put up for any, which others might not as well present unto the Lord; all Christians of whatsoever size, having the same rule, and being under the same commands.

Secondly, Others, as Lyra think, that though we may not pray for such as have committed that sin, that they may escape eternal punishment, yet we may pray, that in part they would leave off(k) 1.233 to sin, that thus their eternal punishment may be the lesse: To which, may be added a third conjecture more probable then any of the former two, that we may pray for temporal good things to them, while they are here in the world, though we may not pray for their eternal salva∣tion, and that they may repent.

But the words being general, not to pray, they must either hold out a general prohibition, or no prohibition at all, but a relaxation of the general command, and a general permissi∣on to all not to pray for such; and if we do more narrowly ponder the words, we will find that they hold out no prohi∣bition; for saith the Apostle in that, 1 Joh. 5.16. there is a sin unto death 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I do not say that he shall pray for it. As if it had been said, ye are lying under a bond, ye are under the necessity of a command to pray for brethren, who have not committed that unpardo∣nable sin; but there is no command lying upon you to pray for such as have thus sinned, neither canst thou expect to be heard, though thou did'st pray for such; the Apostle saith

not, ye shall not pray, the note of negation doth not exclude the performance of that heavenly exercise, but it removes the command; and thus notwithstanding of what is there said, we may out of zeal to the glory of God in the salvation of such a one, and because of some particular relation to him, wish and pray for his salvation, abstracting from the appoint∣ment of God, and his peremptory threatning never to shew mercy to such a one: It seemeth to be a cruel and monstrous thing, to lay the hand on the mouth of a parent or child, of a pastour or master of family, and to say they may not wish, desire and pray for the salvation of their several relations, though their condition were never so hopelesse and desperate: How pathetically did Moses and Paul desire and pray, that Israel might be saved, notwithstanding they knew that Gods decree did stand in the way, and that many of them (as we may from several grounds collect, and from Christs Sermon, Mat. 12. from 25. and Ch. 23. from 13. &c. necessarily conclude) were guilty of that blasphemy.

Then, 2. It is considerable, upon what ground the Apostle refuseth to presse that command, pray for the brethren, in reference to those, who have sinned unto death, viz. because his former motive, ver. 14, 15. which holds out a promise of successe and audience, hath not place as to them; so that the Apostle doth not simply forbid to pray for such, but saith he, I do not, I cannot urge the performance of this duty to∣ward such, uupon that ground which may stir you up to pray for others, for whom, if ye ask, God will give; I do not say, you should pray for them, not that ye may not pray for them, but because ye cannot pray for them with confidence and hope of successe, your prayers can do them no good: Thus also the Lord doth liberate Samuel from praying for Saul, upon the same account,(l) 1.234 How long (saith the Lord) wilt thou mourn for him, seing I have rejected him? thy mourning is to no purpose, it will not profit him; and pray not (saith the Lord to(m) 1.235 Jeremiah) for that people, for I will not hear thee, all thy tears and prayers will not withhold the determined judgment: so that such apparent prohibitions, are rather peremptory denunciations of judgment against those people

or persons, then a restraint upon the Prophets and servants of God, as to the performance of that duty, to which other∣wise they were obliged; and they seem to be almost parallel with, Jer. 15.1. and Ezek. 14.14. where Moses, Samu∣el, Noah, Daniel and Job are not said to become guilty, if they had been living, and had prayed for that people; but that though they had prayed, yet Gods mind could not be towards that stubborn generation, and that notwithstanding of their prayers, he would have cast them out of his sight: So that the Lord by this form of speech, doth not testifie the dislike of the thing, for if it had displeased him to pray for such, these holy men durst not have offered up any desire to God for them, nor persevered in so doing, as Samuel and Jere∣miah did; but by this relaxation the Lord doth warn his honest supplicants, that their prayers would not be heard in behalf of such wretches; albeit the Lord would accept of his Saints and their prayers, though poured out for cast-awayes, yet he would not answer their requ••sts, nor shew mercy to these for whom they did pray; and yet their prayers should not be lost, but should (like Davids fasting for his malicious enemies, Ps. 35.13.) return into their own bosome.

And thus the Lord doth not simply disswade them to pray, but by an argument taken, ab inuti••i, which if they would let passe, they might be doing, but they could not blame him, if their labour wanted sucesse. Nay, such an app••rent prohi∣bition, is so far from laying a restraint upon the Saints, that if thereupon they did forbear, they would provoke the Lord, and wrong themselves and others. Thus, Gen. 32.26. the Lord saith to Jacob, let me go, but he will not till he get the blessing; and if he had yielded, we may suppose, he would not then have gotten the blessing; so, Exod. 30.10. the Lord sayes to Moses, let me alone: Nay, but replyeth Moses, I will stand in the breach, and will not leave off to interceed for that people, though it hath most grievously provoked thee.

You will say, may we not pray against such as have com∣mitted that unpardonable sin? Thus the Christians of old prayed against Julian the Apostate, if then we may pray for

such, it must be lawfull to put up contradictory prayers. Ans. Albeit too many (no doubt) have been guilty of that blasphemy, yet, since that which is the main ingredient of it, viz. malice, rage and hatred of the known truth, is a latent thing, and not obvious to the eye of our discretion, I never read of any since the dayes of the Apostles, whom the Church of Christ durst determine and peremptorily conclude to be guilty of that sin, except(n) 1.236 Julian the Apostat, for whom they left off to pray, and prayed against his malice and rage, that the Lord would prevent that mischief he intended against Christians, and would remove such a stumbling block out of the way of the Gospel; but they did not pray for Julians condemnation, nor had they any warrant to pray for that.

Again, you will object and ask, what difference there is be∣tween one lying under that peremptory sentence, and him up∣on whom it is already executed? May we not as well pray for them that are in hell, as for those we know to have sinned un∣to death? Ans. Because we conceive this to be the main objection, we will now speak to it at some length. And, first, if we abstract from a revelation (which cannot now be ex∣pected) and spe••k of those who have grievously backslidden, as we would remember Beza his caveat, and beware lest we too rashly judge of any man that he hath committed that unpardonable sin; So this may be warrant enough for us to pray for any man, though never so gu lty, and lying under many sad threatnings, that there is no sentence and threat∣ning though never so peremptory, but it admitteth a limi∣tation and proviso, When I say unto the wicked, thou shalt surely dy, (would not this appear to be a most peremptory and irrevocable sentence? and yet, hearken to what follow∣eth) if he turn from his sin he shall surely live, he shall not die, Ezek. 33.14, 16. It is true, 1. these who are guilty of the blasphemy against the holy Ghost, shall never find grace to turn and repent, and lay hold on Christ, and so shall never be pardoned; yet, if they did turn they should find mercy and live. And then, 2. albeit there be no particular sin that is unpardonable, except that blasphemy; yet, the most part of sins and sinners shall never be pardoned, and therefore

our prayers can do them no good: and thus, unless we limit our prayers to the Elect, and add this condition when we pray for others, if they belong to the election of God, we must pray for them whom our prayers will not profit. Secondly, and espe∣cially, we answer, Albeit these who are guilty of that un∣pardonable sin be under an irrevocable sentence, and though we (as is supposed) know their condition to be desperate; yet, we must carry our selves far otherwayes towards them, then towards those who are in hell, and as upon a civil con∣sideration we owe them, if our Superiors, Magistrates, Parents, Masters, &c. honour and obedience; So also, upon a sp ri∣tual account, there be several duties which we may perform towards and with them, while they are Viators and on the way, which we may not perform with or for them, after they are cast into hell; for, so long as they live in this world, they are under the(o) 1.237 means, (though these shall do them no good) their day is not yet come to an end; and though they were excommunicated, and thus in part shut from publick ordinances, they are not as yet actually stated into an unal∣terable condition; and therefore they may well be an object of prayer, pity and Christian compassion; though the male∣factor be sentenced and condemned, yet, we may deal with the King for a pardon. O! but when the sentence is once exe∣cuted there is no remedy; after the repobats are cast in∣to hell, and come to their everlasting home; after their day is spent and they removed from the ordinances and means of grace, to what purpose should we pray for them? after the ship is broken, sails, cables and anchors will not profit; if life be gone, no medecine can do any good; when the night hath surprised them, so that they can no more work for themselves, we must not imagine that we can help them with our hands.

But, some may yet reply, we cannot in faith pray for such as we know to be reprobats, or to have committed that un∣pardonable sin; we cannot have the least hope or expecta∣tion of success, and dare we pray and not in faith? and such a prayer must be performed as a meer task, and (if I might call that which we grant is not commanded) a duty. It can∣not

not be a mean for good to them, and why may we not thus pray for those that are in hell? Ans. Certainly, we should not ask what we may not ask in faith: only the prayer of faith is an acceptable sacrifice; but the faith that is required in prayer hath not alwayes one and the same object, as shall more fully be shown, Part 2. Ch. 2. And if we know that God will accept of such prayers as a testimony of our love and commpassion towards our neighb urs, and of our zeal to his glory in their conversion, then we may know our la∣bour shall not be lost: what though they for whom we pray reap no benefit thereby;* 1.238 yet, if our prayers (as Davids for his enemies) return into our own bosome with a message of peace; we have no cause to complain, as if we had sought the Lord in vain: what God accepteth, as service done to him, that he will reward. But, 2. though in the supposed case we cannot pray confidently, as to the successe that will redound to them for whom we pray; yet, even thus we may pray affectionatly and compassionatly: but those who are in hell are not such an object of Christ••an-pity and compassion; although we may have some fl••shes of natural sorrow and pity towards them, and some kind of desire of their delivery and salvation; yet, we may not go to God and offer it up prayer wayes to him; we have no warrant to do so, nor any practice or example of any of the Saints who did so: the••r day is spent, the door is shut and the sentence executed; they are removed from the means and may not use them them∣selves, and it were too great boldness in any other to use them for them, and thus bring them under the means whom God hath excluded from them: but, so long as the Lord length∣neth out the day of life, and forbears the ex cution of the sentence, the man is not altogether exclud••d from the means; and why may we not then put up a prayer for him, abstract∣ing from the decree of God, which (though known to us) is not our rule? after death, the judgment, Heb. 9.27. but, till then, thy hands are not bound up: So long as men fall under the object of the command of love, (which doth not expire so long as they are our neighbours and in the land of the living) thou mayest perform this, as well as any other of∣fice of love towards them.

But, that we may put a close to this enquiry, (which though it be rather speculative then practical, as to the proposed cases, which seldom or never occur; yet, may be very usefull for clearing what is to be said in the following Conclusion, which concerneth our daity and ordinary practice) we will, 1. in a word, resume those instances which may be a foundation to the present resolution, which at the first view may seem some∣what strange to those who have not hither to pondered the case. 2. We will offer two or three distinctions for removing difficulties and objections.

For the first, let us seriously ponder and consider Christ his prayer, that the cup might passe from him: David his prayer for his child, after the Prophet had told him that he should die; Samuels prayer for Saul, notwithstanding he knew the Lord had rejected him; Ieremiah, his prayer for Israel, albeit the Lord had once and again fobidden him to pray for them; Paul, his prayer for his brethren and kins∣men, notwithstanding he knew they were rejected and repro∣bat, and that many of them (as not improbably may be sup∣posed) were guilty of that unpardonable sin. And then let us compare Pauls(q) 1.239 wish with Moses his desire and prayer, which were not only concerning things impossible and con∣trary to the known purpose of God; but also concerning, 1. the worst of evils. 2. To themselves, (which are two considerable circumstances for clearing the present case) viz. to be(r) 1.240 accursed from Christ, and(s) 1.241 blotted out of Gods book: if it be lawfull to wish evil, shall it not be lawfull to wish what is good? and if we may wish evil to our selves, (which seemeth more hard then to wish it to others) may we not wish good things to our neighbours? if we may de∣sire (whatever be the nature of that desire, whether absolute or conditional) our own damnation,(t) 1.242 contrary unto the known decree of God, may we not far rather desire and pray for the salvation of others? Here is much more then parity of reason, and we may well argue from the greater to

the lesser, none (I think) will be so rash as to(u) 1.243 condemn that hight of zeal in those eminent Saints; neither should any man be offended while we plead for such holy, innocent, submissive, silent, conditional and affectionat desires of the salvation of our neighbours, whatever be their guiltiness, or God's eternal purpose towards them.

As to the second, let us view these instances; and perpend what kind of desires and prayers they hold forth, that we make these our copy; especially the prayer of Christ, Moses and Paul, as coming nearest to our case: and from these, we may collect these three qualifications of such prayers as we now plead for. 1. In Christ his prayer, Mat. 26, 39. we may observe his submission to the good pleasure and appointment of God; for, saith he, nevertheless (or, albeit the thing absolutely con∣sidered be good and desirable, yet) not as I will, but as thou wilt. 2. Christ prayed conditionally, for the removal of that cup, viz. if it were possible, that is, if it might stand with the good pleasure of God concerning the salvation of lost man. 3. From Moses his prayer, Exod. 32.32. and by comparing Paul his wish, Rom. 9.3. with his prayer, Rom. 10.1. we may collect that such prayers are rather wishes then formal petitions, rather conditional wouldings (that I may so speak) and velleities, then absolute desires; and thereby these holy men rather express what they would(x) 1.244 pray for, if possib∣ly it could be granted, then what they did absolutely pray for: and such prayers do contain a submissive and silent com∣passionating of these misers, but not a premptory request or murmuring complaint of God's justice and severity against them. Such prayers then, as we now plead for, must be, 1. submissive. 2. Conditional: And, 3. by way of wishing and woulding, viz. if the thing were not impossible; and that, 1. in(y) 1.245 testimony of our zeal to the glory of God in the conversion and salvation of these abjects, (abstracting from Gods decree which is not our rule.) 2. In testimony of our affection, sympathy and tenderness towards our brethren and neighbours.

Only let us add a caution concerning these three qualifi∣cations, that the two first have especially place when we ab∣stract from the decree, though known, and the third and last

while we reflect on the decree, and thus, as it were, formally, and in sensu composito, pray for the reprobate. And hence the difference is manifest between such prayers and the prayers put up for others, for whom we may ask more confidently and peremptorily, and without those limitations and pro∣viso's.

You will say, but why should we love them whom the Lord hateth? Ans. Ask at Paul, Jeremiah, Samuel and others, and what will serve for their vindication, may be a sufficient plea for us. My hearts desire (saith Paul, Rom. 10.1.) and prayer to God for Israel, is that they might be saved, and yet the main scope of that, as also of the preceeding and following Chapter, is to shew the reprobation and rejection of that people, and to vindicate Gods soveraignty, justice, holiness, and the immutability of his purpose. And for a more direct answer, 2. we say, that the command to love our neighbours doth not expire, so long as they are our neigh∣bours and in the land of the living; only, let us love them in the Lord, though they hate him, and be hated of him, yet we may love them in, and for him, if our motives be spiritu∣al, such as respect to his command and zeal to his glory, we need not fear least he challenge us for loving them he had rejected.

Let us hear what the learned judicious and Mr.(z) 1.246 Calvin saith for removing this objection, and for clearing the whole question. We need not (saith he) fear least we love our neighbours too much, so long as we love them in the Lord; it is a grosse error to think, that Christians should become

Stoicks, and cast away all bowels of tendernesse, for fear lest they should repugn and oppose the decree and appoint∣ment of God, for our obedience we ow to God, and submission to his purpose and providence, doth not hin∣der us to mourn and lament the ruine and misery of the reprobat, whom we know in the just judgment of God to be appointed to destruction; for these two affections may well consist, when we look to God in silence to submit to their just punishment, and when we look on men to bewaile their case and deplorable condition.

Concl. 5. If we abstract from these extraordinary cases, (viz. of a revealed decree concerning the reprobation of some particular persons, and the certain knowledge that this or that person, hath committed the unpardonable sin against the holy Ghost) we may universally affirm that we are ob∣liged to pray for all men, though never so wicked and pro∣fane, according to the exhortation, 1 Timoth. 2.1. I know there are not a few judicious Divines who think that the Apostle here doth not exhort to pray universally for all and every one, pro singulis generum, but for all indesinitly, for men of all ranks and degrees pro generibus singulorum; not for every individuall man, but for every rank of men, for rich poor, noble, ignoble, Jew, Gentile, &c. and they add this limi∣tation, because Arminians from that place compared with v. 6. do draw an argument for universal redemption. But we may not now medle with that controversie, nor need we for clear∣ing these words, which abso lutely considered speak of no such matter: and we think that any who will impartially look upon them will think that Mr. Calvin had reason to say, that the Apostle in these words(a) 1.247 commands that prayers be made for all mankind, and the reasons alledged in the pre∣ceeding conclusions do more strongly and forcibly conclude and prove this.

But before we now argue and propound some speciall grounds for confirming this point, let us view two subtile distinctions of two reverend Divines viz. Dr. Ames and Volf. Musculus. for the, 1. Dr.(b) 1.248 Ames, having asserted that we should pray for some things to all and every one who is in

the land of the living, because the goodnesse of God extend∣eth to all men, 1 Timoth. 4.10. when he cometh to speak of salvation and happinesse, he propoundeth a distinction, denying that we may pray, that all and every one collectively should be saved, because (saith he) we know from the Scrip∣tures that all shall not be saved, and yet (saith he) we may pray for every one severally, pro singulis speciatim; because in charity we are obliged to hope the best of every particu∣lar man.

There be severall reasons we might bring against this distinction, and, 1. I would ask, if all collectively doth include any one person beside every one severally? hence we might argue thus, if we may not pray for all collectively, there must be some one or moe for whom we may not pray severally: But that is contrary to his concession in the other branch of the distincti∣on; what guiltinesse can there be imagined in praying joyntly for all those, for whom we pray severally?

2. This distinction supposeth the decree of God to be our rule; contrary to what hath been said, Sect, 1. and the Authors own(c) 1.249 hypotheses. And if it were our rule we might not pray for every one severally, but onely for the elect.

3. As, 1. our charity and hoping well of men, (which he maketh the ground of the last part of this distinction) must no more be our rule, then the decree of God; (for we must pray not only for them of whom we hope well, but to whom we are obliged to wish and desire good things; whether we have any ground of hope (as to them) or not) So, 2. our charity will be too large, if we extend it to every one without exception; we may not indeed passe a sentence concerning the final state of any man, though never so wicked; yet there be too many of whom we have no ground to hope well. And 3, if we might hope well of every one, why not of all? if of this and that Pagan, and profane man, why not of all? 4. We will find the Apostles wish grace unto, and pray for whole Chur∣ches and incorporations, though they did not think that all and every one amongst these multituds should be saved, yea though they had ground to fear the worst of many of them, as we may see, 1 Cor. 3.3, 4. and 5.1. and 6.8. and 11.21, 30. Gal. 3.1. &c.

But(d) 1.250 Musculus his distinction is more subtile, while he affirmeth that we may not (as Christ would not, Joh. 17.9.) pray for the world, though we should pray for all mortals and for all and every one in the world. We will not exagitar these terms, and enquire what the world (as to the present case can import beside all men and women in the world? or all mortals, (as he speaketh) neither will we exagge∣rat what is brought by that reverend Divine by way of(e) 1.251 explication; but the meaning (as I conjecture) is this, that we may speak of the reprobat world either(f) 1.252 formally as such, and as it is hated and rejected of God, and under that consideration and reduplication they are neither an ob∣ject of our love nor prayers; or we may speak of the repro∣bat(g) 1.253 materially, that is of these who are wicked, ab∣stracting from the decree of reprobation, and looking on them as men of one common stock, and having the same nature with us, as they are our brethren, neighbours &c. and thus we are obliged to love and pray for all men: and this distinction being thus understood, (and I know no other sense that can be given to it) agreeth (as to the first member) with what we said Concl. 2. and as to the Second branch, with this present conclusion.

Now we come to propound some arguments for confirming the point, 1. If we may pray for ab••min••ble Nero's, and such as were in authority when the Apostle wrot that first Epistle to Timothy, I would know the man for whom we may not pray? but the Apostle exhorteth us to pray for Nero, and sworn enemies of Christ who then did govern, quot quot enim erant illo tempore (saith(h) 1.254 Calvin) Magistratus, toti∣dem erant quasi jurati Christi hostes; and the learned Beza though he interpret the particle all, 1. v. indefinitly, yet when he cometh to the 2. verse he granteth as much as we plead: for, the church(i) 1.255 (saith he) then had as many enemies at there were rulers and magistrats, for the sword was in the hands of Pagan Romans, and yet Paul commands that they be named in our prayers: and he asketh, what if Julian the

Apostat had then been Emperour? And answereth, that this one man would then have been excepted. That monster of men, Nero, and his wicked counsellors and parasites must be prayed for, and only such as have committed the unpardo∣nable sin against the holy Ghost (of whom we spak, Concl. 4.) may be excluded from our prayers.

Hence, 2. From this concession we would argue, if we must pray for all Magistrates, and thus for all individuals of one rank? why not also for all of every other rank, and thus universally for all mankind? Whatsoever ground can be pre∣tended for not praying for all individuals of other ranks and degrees of men, hath as well here place (and therefore since they are not concludent in this, neither are they in any other case) for as we cannot think that all the world will be saved, so neither that all Magistrates will be saved; not many wise men, not many mighty, not many noble are chosen, 1 Cor. 1.26, 27. they are exposed to greater temptations then others: and it is no small mercy to have the feet kept from burning while we(k) 1.256 walk upon hot coals, &c. But Beza confesseth, and the text it self, in terminis, saith that we should pray for all in authority; and, 1. It were ridiculous here to run to the distinction of ranks and persons, because here the rank is specified, and all in it named; 2. This is not only asserted, but proven, and a reason that extendeth to all Magistrates annexed, viz. that under them, we may lead a quiet and peaceable life, in all godliness and honesty. Ergo.

3. We must pray for all, to whom the Lord peradventure will shew mercy; but (for ought we know) the Lord may shew mercy, and give repentance unto the most vile and wicked men on earth; unto a Manasseh, unto a Paul, &c. unto bloody and cruel perse cutors, unto these that are in the snare of the devil, and are taken captive by him at his will, 2 Timoth. 2.25, 26.

You will say, we know the Lord will not shew mercy to all men; only a few are chosen and shall be saved, Mat. 20.16. Luk. 13.23, 24. &c. Ans. 1. We know from the Word of God, that the number of the Elect is small, and that few shall be saved comparatively, and in respect of them who shall

eternally perish. 2. By experience, and judging by the rules and characters held forth in the Scriptures, we may know, that few in every age have been saved. Yet, 3. We know not (whatever may be our fears) that the Lord will not shew mercy to this present generation, that now the Lord will not fulfill that promse (Ps. 2.8.) to give to Christ the heathen for an inheritance, and the uttermost parts of the earth for a possession, that now in thir last dayes, the Lord will not accomplish that word, Isa. 2.2, 3. Micah. 4.1, 2. and establish the mountain of his house in the top of the moun∣tains, and exalt it above the hills, and make all nations flow unto it; who knoweth when that word, Isa. 11.9. shall be made good? The earth shall be full of the knowledge of the Lord, as the waters cover the Sea, &c. If all nations may embrace and professe the Gospel (and many Divines from seve∣ral prophesies of the Scripture labour to prove, that thus it shall be, and none can deny that it may be) then I would ask why we may not pray for this blessing unto them? that all the earth may hear the joyfull sound, and welcome the glad tidings of salvation; and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will, 2 Tim. 2.24, 25, 26. and from that Text, we may further argue thus, That which we should propose as our end in teaching, exhorting, &c. may be a fit object of our petiti∣ons, but the recovery of sinners is the end of the ministry, of exhortation, doctrine, &c. and therefore we may and ought pray, that our Ministry may have this blessed effect. The distinction of finis operis, and finis operantis, hath not place here; for the work and worker, must here have one and the same end; whatever be the high and holy design of the first and soveraign agent.

You will say, we are not Apostles, upon whom the(l) 1.257 care of all the Churches and of all mankind should lye. Ans. 1. What the Apostles might pray for, that every Minister, yea, every member of Christ may pray for: albeit all have not a ministerial care, yet all should have a fraternal and brotherly care for all and every one; 2. A Mini∣ster (as some judicious Divines of late (specially Mr.

(m) 1.258 Hudson) have asserted and maintained against Independents) by vertue of Christs institution, and by his ordination to the office of the Ministry, is made a Minister of, and receiveth that office habitually, and in actu primo, in relation to the whole visible Church, so that he may, and ought exercise that function in relation to any part, as the good of the whole doth require, and as he hath a particular and orderly call: So that his fixing to this or that particular congregation (albeit it tye him to a constant and ordinary exercise of his office amongst that people, yet it) doth not limit the office it self, which by his potestative mission, according to Christs institution, he hath received in relation to the Catholick Church indefinitly and universally. And thus he may exercise not only his gifts, but also his pastoral office, and preach the Gospel in any place indefinitly, whereever he meeteth with a call; and should universally pray for all, to whatsoever particular place he be fixed, as to the exercise of the more speciall parts of his Ministry: And albeit prayer be a common and general duty lying upon the people as well as the Pastors, yet it is a pastoral duty, and that not the least, and as a Minister of Christ, he prayeth not only for his particular flock, but also for the whole Church. But, 3. The ground alledged by those, who differ from us in this particular, doth as well militat against a Pastors praying for his own congregation (if there be any ignorant or scandalous persons there) as against his praying for all members of the visible Church; yea, and for all mortals: for, who is the man that hath ground to hope that all his flock shall be saved?

But it is replyed by(n) 1.259 some Divines, Though God be(o) 1.260 kind to the evil and unthankfull, and(p) 1.261 maketh his Sun to rise on good and bad, and thus we may pray for common mercies to all; yet God will not bestow special and spiritual mercies to all: and therefore we may not pray for their con∣version and salvation. Ans. 1. The decree of God, his purpose either to give or not to give, is not (as hath been shown) our rule. 2. That Conscience must be too scrupu∣lous (to say no more, because of that reverence we ow to them with whom we have now to do) which dare not wish

and desire, which dare not pray and say, [Lord, let all the world taste of thy goodness, let them glorifie thy name, and obtain(q) 1.262 salvation through Christ; let all the earth be filled with the saving knowledge of God, let them kiss the Son that they perish not in his anger, let them turn from their evil wayes and follow that which is good, &c.] 3. It may be questioned, whether to pray for common mercies for those, for whom we may not pray for grace to use them aright, be not to pray for a snare to them; since common mercies to graceless souls are but as so many(r) 1.263 coals of fire heaped up∣on their head, to aggravate their guiltiness and increase their misery, 4. These whom we are obliged to acknowledge for our neighbours, yea, and brethren, them we should love, and by all means procure their good, especially their spiritual and eternal good, in which the glory of God is so nearly concer∣ned; and therefore, since prayer is a principal mean which we may use for the good of all whom we can no otherwise profit, we must not leave that mean un-essayed: but all men on earth are(s) 1.264 neighbours, and every one according to his ability, and as opportunity doth offer, should perform the du∣ties that flow from such a relation, Luk 10.27.33.36. &c. All men are brethren and of one blood, Act▪ 17.26. Mal. 2.10. Gen. 19.7. Ah! should we love our neighbours as our selves? and may we not pray for them when we pray for our selves? and shall Conscience and Religion be pretended as a Plea for(t) 1.265 brethren not to interpose with the provoked Fa∣ther for his favour? and that there may be a reconciliation, that he would reclaim and shew mercy unto those prodigals, who have nothing but husks to feed upon? Hence,

We may further argue thus, if we should love our brethren and neighbours, (and all men are such) then we should wish and desire their good both temporal and eternal; and from whom can we desire it but from him who only can kill and make alive, who only can save and destroy, and who sheweth mercy on whom he will? And what is it to desire the Lord to do them good, but to pray for their good; prayer being nothing else but an offering up of our desires to God,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (saith the(u) 1.266 Philosopher) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to love is to desire those things that are good to any man, not for any benefit may thereby redound to us, but that they may profit him: and canst thou say, that thou lovest thy brethren, while thou dost not desire their good, while thou dost not desire it from God who only can give? What? though they did hate and persecute thee, yet thou must love them: albeit not (as Augustine speaketh) for that mu∣tual love they bear to thee, yet for their partaking of the same nature with thee, and because of the authority of God, who hath commanded thee to love thy neighbour as thy self. Let Jeremiahs practice be thy copy; though they recompence evil for good, though they dig a pit for thy soul; yet, do not thou leave off to stand before the Lord to speak good for them, Jer. 18.20. remember Christs prayer, Luk. 23.34. and Stephens, Act. 7.60. Albeit as to the measure and degree of love there may be some variety; yet, in respect of the ob∣ject, we must (as(x) 1.267 Aquinas saith) love all men alike; and wish to all the same good things. Am I my(y) 1.268 brothers keeper? were the words of a wretched Cain; [although we had no command, yet, nature bids us (saith Dr.(z) 1.269 Paraeus) keep and procure our own and other mens salvation.]

We might here make use of(a) 1.270 Augustine his argument, whereby he proveth, that the devils did not love Christ, If (saith he) they had loved him, they would not have said to him, what(b) 1.271 have we to do with thee? and if, according to the(c) 1.272 royal Law, we loved our neighbours as our selves, would we say, what are we concerned in our neighbours salvation? and why should we mention them in our prayers?

5. If once we begin to limit this Assertion, we will not be able to rid our feet, and assign the bounds where we must stand. You will say, we may pray for all ranks of men. Repl. But the question is, for whom in these ranks, and why for such, and not for others? You will say, we may pray for all the Elect. Repl. But I would know, 1. by what rule we can judge who are Elect, who not? 2. where they learned that limitation, and where did they read in the Word, that Gods decree is our rule? And, 3. if Pastors, Parents, Subjects, &c. should not pray for their relations, unlesse they belong to the election of God? 4. Where do we find such a limitation added in the prayers of the Saints, If such and such men be among the number of the Elect? I would ask, whether such a limi∣tation would not beget a jealousie in the hearers, and would not rather irritate those for whom we thus prayed (if they were present or heard of it) then do them good?

Yea, 6. If this limitation must be added while we pray for some, then it must be added when we pray for any, though ne∣ver so eminent, as to their carriage and profession; for, I think none will presume to tell us, who are Elect, who not. You will yet say, its enough we know not that they are reprobates. Ans. 1. Thus they come up the length of this present couclu∣sion, and lead us to an extraordinary case, viz. of a revealed decree, to which we have already spoken. And then, 2. Who dare say, that he is assured of the reprobation of any man? If again it be replyed, that we must not pray for the incor∣rigible enemies of Christ. Ans. 1. But how shall we know who are incorrigible, who not? If the(d) 1.273 Apostles did exhort to submit unto, and pray for vile Nero, and these cruel and malicious persecutors, who then did bear the sword, who are these enemies for whom we should not pray? who can be judged to be more incorrigible then they? And then, 2. Are not all the reprobate incorrigible? and therefore, if upon this account, we may not pray for enemies, neither must we pray for any reprobate. But, 3. We would here remem∣ber the caution mentioned, Concl. 2. concerning reprobation, viz. That as we should not pray for reprobates as such, so neither for Christs incorrigible enemies formally as such, and

standing under such a consideration (which upon the mater, and as to the present case, is one and the same with that of reprobation) but abstracting from the decree (which is ante∣cedent) and the event (that is subsequent, viz. their continu∣ing in their wicked courses) we must absolutely ask, that which is good in it self, and good for them, and which would make for the glory of Gods pardoning mercy, and the encrease of Christs kingdom.

But if it be askt, whether we pray for such as enemies of Christ, though not as incorrigible? Ans. If the particle As, do import the formal reason and ground wherefore we pray for such, we deny that we pray for such as enemies to Christ, but rather as men, brethren, neighbours, &c. and because of the command of God, and that God by their conversion may be glorified, &c. But if the particle As, doth only sig∣nifie the object of consideration, upon which we must reflect in our prayers, then we must pray for them as such; we must consider their wickedness, malice, &c. else how could we pray that it should be pardoned? that they may repent of it and turn from it, and thus we may be said to pray for Papists, Jews, Turks, &c. as such: not that they should continue, and that God would bless them in those courses, but that he would give them grace to forsake and abandon their sin∣full wayes and courses.

[obj. 1] Obj. 1. Will the holy Spirit of God dictate a prayer for a reprobate? will he stir us up to pray for them he hath reject∣ed? Ans. The Spirit teacheth us to pray as we ought, and for what we ought, Rom. 8.26. and therefore for what we are commanded and obliged to pray; and thus dictateth alwayes such prayers as will be acceptable to God, albeit he will not grant the particular that is askt. And such prayers shall not be successelesse, as to us, however it fare with those for whom we pray. And thus we may retort the argument, and ask whether the holy Spirit who is our leader and guid, who will teach us to pray as we ought, will not help us to pray for all them for whom we are commanded to pray? The com∣mand of God is the rule of our duty, and the Spirit will help us to conform thereto; but the successe and event of duty, is

not its rule, neither the decree concerning that; and there∣fore as we should not, neither will the Spirit teach us to look on that as our copy, but will help us to pray according to Gods Word and commands, not according to his decree and work. Would the Lord make that our duty, to the perfor∣mance whereof, he would not give his help and assistance? and if it be our sin not to pray for such, will not the Spirit help us to pray for them?

[obj. 2] Obj. 2. What Christ would not do, neither should we; but Christ would not pray for the reprobate world, Joh. 17.9. Ans. Christ is our copy and pattern, but not in all things he did; all Christs actions were not of the same kind, some of them being imitable by us, and done for our instruction and example, but there were other actions of Christ that were peculiar; and though in them he aimed at our good, yet he purposed not to set them up as a directory to us, as being rather for our admiration then imitation. Christ sometimes acted as a(e) 1.274 minister of the circumcision, and as a preacher of righteousness, both by his doctrine and example; and thus he weepeth for his desperate and incorrigible enemies, Luk. 19.41. and prayeth for them, Luk. 23.34. At other times, he acted as God manifested in the flesh, and in a trans∣cendent maner, not agreeable to any meer creature; and thus he pardoned sin, and preached as one having authority of him∣self; and in those actions we would distinguish between their nature and way of performance: thus to preach and pardon sin, is not peculiar to Christ, his messengers may do the same, but not after that maner, they ministerially, but he authori∣tively. And thus prayer was common to him and us, but there were some specialities in his prayers, which we must not imitate; and to go no further then the Text in the objection, let us, 1. look on the motives whereby he presseth his petiti∣on, ver. 1, 2, 3, 4, 6, 8, 10, 18, 19, 22, 23, &c. 2. on the mater, ver. 15, 21, 23, 24, 26. Why should we then make this 9. ver. our pattern and copy, rather then the rest of that prayer? Christ did pour out this prayer, not as man nor as our pattern, but as(f) 1.275 Mediator, and as our head and redeemer, and therefore he would only pray for his ransomed ones, and

that upon the account of election, donation, redemption, sanctification, &c. which are peculiar to the Elect.

[obj. 3] Obj. 3. We cannot ask in Christs name what he hath not purchased by his death: But by his death, he did not purchase mercy and salvation to any but to the Elect. Ergo. Ans. As in our prayers, we must not look on the decree of God as a rule, so neither on Christs purpose and intention; its certain, and granted on all hands, I. that Christs sufferings of them∣selves, were a sufficient price for all the mercies we can ask for our selves or others; 2. that we cannot know for whom in particular he purchased life and happiness. And there∣fore we must pray for none, if we must only pray for such, as we know he intended to save; yea, nor for our selves, 1. be∣fore conversion; nor, 2. in the night of desertion, when we stand most in need of prayer; and, 3. Thus all the repro∣bate are exempted from this duty, and it must not be their sin that they do not pray. Hence we may distinguish the propositi∣on thus, we cannot ask in Christs name, that for which he hath not laid down ag 1.276 sufficient price; yet, we may ask what he never intended to give, nor by his Spirit to apply to such and such persons: because we are not sent to his secret purpose to be the copy of our prayers, but to the promises; the object of which, is every thing that is good, either to our selves or others. And all the promises, are yea and amen in Christ, and are accomplished through his blood. If then we ask nothing, but what is held forth in the promise, and expect an answer only through Christ, we may be said to ask in his name, albeit we know not what is his secret purpose, as to the person for whom we pray. Which may be yet further confirmed by the Saints prayers for outward things, which they ask in Christs name, albeit they know not whether or not he intended to purchase and procure to them the posses∣sion of such and such particulars as they ask, since they know not whether they shall enjoy them or not.

2. To the assumption, that Christ by his death did not purchase grace and salvation, which are the things petitioned; it is denyed. That he did not purchase these for the repro∣bate, to whom they are petitioned; it may be distinguished

thus, he did not truly and in effect purchase those mercies to them for whom we pray, supposing they are reprobats, it may be granted: that weh 1.277 know he did not purchase and will not give to them what we ask for them, is denied. It is not known to us not only in particular what individuall man or woman are elect or reprobat, but also in the generall as to the present and following generation, (whatever may be said of times past whose wickednesse and impiety is notour and known) for, who can bind up Gods hand that he may not shew mercy to all the world? and shall we alledge an unknown decree, purpose and intention, (which though it were known, must not be acknowledged for a rule and law) for a ground and plea why we should forsake the known commandment to pray for all men? And that we might pray for cast-awayes though their reprobation (and why not also though Christs purpose and intention not to shed his blood for them) were known, hath been shown, Concl. 4.

3. It is not faith in the Object, but in the Subject; not in him for whom, but in him who doth pray, that is required in thei 1.278 prayer of faith, and that it may be offered up in Christs name as shall appear, Part, 2. Ch. 2. From this generall we may draw several particulars, the most matterial shall be named in the following Conclusions.

Concl. 6.* 1.279 We should pray for our enemies. 1. David did so, Psa. 35.13. and Stephen Act. 7.60. Yea and our blessed Lord Jesus, Luk. 23.34. And, 2. commands us to do so Mat. 5.44. And, 3. maketh the conscientious performance thereof an evidence of our son-ship; And, 4. of our conformity with our Father which is in heaven, v. 45. And, 5. of discrimina∣tion between us and Publicans, v. 46.6. This is the best mean to reclaime enemies and to make them friends with God and with us, (and that is the most noblek 1.280 victory over enemies in which the true Christian will more rejoyce and triumph (though one were only thus gained) then in the destructi∣on of a multitude) However, 7. thus he doth his duty, and shall be no loser; his prayer shall not be asl 1.281 water spilt on the ground, but shall return with a message of peace to himself; Psa. 35.13. And, 8. in so doing he heapeth coals of fire

(though he intend not their hurt) upon the head of incorri∣gible enemies. Rom. 12.20. And,* 1.282 it is no small evidence of sin∣cerity, and may be a ground of comfort to thee O Saint, if while enemies are injuring and persecuting thee, thou canst with the Prophet say; O Lord, remember that I stood before thee to speak good for them, and to turn away thy wrath, while they were digging a pit for my soul. Jer. 18.20. And as this is a notable mean of our peace with God, and with our own con∣sciences; So it is, 10. an evidence and a sure ground of confidence that our prayers for our selves are heard,* 1.283 and our iniquities pardoned, Mat. 6.14. Mark. 11.25. and,* 1.284 11. thereby also we prevail against, and most valiantlym 1.285 triumph over that de∣vil of malice and revenge, which maketh the Lord himself be∣come our enemy, and to back the lashes of men with a stroak from heaven, because we tak upon us to sit on his Throne who hath said, vengeance is mine, I will repay. Deut. 35.35. Heb. 10.30. Rom. 12.19.

O! Then pray for your enemies, and ye shall have God to be your friend; and shall thus obey that evangelicall com∣mand, give place to Wrath, Rom. 12 19. Psa. 37.8. Prov. 20.3. O! blesse them that persecut you, Rom. 12.14. and thus thou mayest get a blessing both to thy self and them. But ah! although this duty doth make us resemble God who is kind unto the unthankfull and to the evil, Luk 6.35. albeit it hath so much of heaven in it, so much humility, self denyall and tendernesse, though it be such a notable mean of our comfort, peace and acceptance with God, and may prove a mean of so much good to others, yet how few make consci∣ence thereof, and are carefull to perform it? but if thou go∣est mourning all the day long for want of comfort, enlarge∣ment of affections, divine manifestations, and acceptance in thy addresses to God, enquire after the cause; and per∣haps thou wilt find, that if thou wert compassionat towards thy enemies, God would be more kind to thee, and manifest himself more familiarly: the Lord deals with many as if he were an enemy, because they live in malice and at enmity with their brethren; and their prayers meet not with thatn 1.286 ac∣ceptance they desire, because they do not cordially desire the

good of others; God seemeth to slight their(o) 1.287 prayers, that they may learn no more to hate or slight their brethren in their prayers, Mat. 6.15. Mar. 11.26.

Concl. 7. Albeit we should thus pray for all men, though strangers, yea though enemies and persecuters, yet there are speciall bonds and tyes lying upon us to pray for those to whom we have speciall relations; and the mo and greater, and the more neer and engaging the relation is, our obligation to the performance of this duty is the greater we may not speak to particulars, these being so many, this duty so clear, and uncontroverted, Scripture-instances so obvious, and the advantage both to our selves and them so certain and great.

And, 1. in the generall, who is so ignorant as not to know, that it is his duty to pray for the Church of Christ, and that his Kingdom may come; that the borders thereof may be enlarged, that the heathen may be given to him for an inhe∣ritance, and the uttermost ends of the earth for a possession? Mat. 6.10. Psa. 2.8. that the whole earth may be filed with the knowledge of God, Isa. 11.8. that the Gospel may have a free and effectuall passage, 2 Thes. 3.2. that all Israel might be saved, that Sem may be perswaded to dwell in the tents of Japhet, Rom. 11.26. Gen. 9.27, that the ful∣nesse of the Gentiles were brought in, and that those who yet sit in darknesse and in the shadow of death may be enlight∣ned, Rom. 11.25. Luk. 1.79. that God in his good plea∣sure would do good to Zion, and build up the walls of Jeru∣salem, that peace may be within Her walls and prosperity within her Palaces, and that God would redeem Israel out of all his troubles, Psa. 51.18. Psa. 122.7. Psa. 25.22.

2. Who knoweth not that we should pray for Kings and Rulers? that God would blesse them, and make them a bles∣sing to his people, that he would instruct our Magistrats, and teach our Senators wisdom; that judgment may run down as a river, and righteousnesse as a mighty stream; that thus they may prove nursing Fathers both to the Church and Kingdom; being an encouragment to them that do well, and a terror to such (and only to such) as do evil, that under

them we may lead a quiet and peaceable in all godli∣nesse and honesty. 1 Timoth. 2.2. Rom. 13.3. Isa. 49.23. Psa. 105 22. Amos. 5.2. Prayer is the best tri∣bute ye can pay to them; and the best(p) 1.288 office ye can perform to your neighbors and fellow-subjects; what∣ever be the judgment of the world, or its reward, yet the best Christians will be found to be the best subjects, and the best neighbors. Sed bonus vir Cajus Seius, tantum malus quod Christianus.

3. Who will ask, whether he should pray for the Kingdom city an place of his abod and nativity? 1, Because of severall relations we stand under towards our countrey-men, as be∣ing fellow-subjects, compatriots, brethren, (being neerer in kin to many of them then to strangers) and companions, we are obliged in a speciall manner to pray for them. Psa. 122.8. Rom. 9.2, 3. Secondly, because our peace and welfare consists in theirs. Jer. 29.7. And, 3. thus we should not only pray for temporals to them, but also for grace and spiritual mercies; we cannot live securely where the fear of God is not, least, like the fish in the sea, the greater devour and make a prey of the lesser, Gen. 20.11. O! then pray for them, if thou wouldst not have them make a(q) 1.289 prey of thee. Did Abraham so importunatly interceed for(r) 1.290 Sodom, though he was not concerned in their misery? and wilt not thou plead for the place of thy habitation, with whom thou must share in their prosperity or adversity? Its the Saints priviledge that they may be a blessing in the midst of the land, Isa. 19.24. and bear up the pillars of a sinking sinfull world; Psa. 75.3. were there not a Saint on earth, how quickly might the earth and all its inhabitants be dissolved? Behold the difference between the upright and the wicked! the one is a blessing, and the other a curse to the place, Prov. 11.11. and prayer is that messenger the Saints employ to fetch home the blessing to themselves and others.

4. This duty in a speciall maner lieth on them who live together in one family, as being yet more neerly concerned in the good or evil of one another. Its true this duty doth in a speciall manner lie upon the master of the Family, who

must with good(s) 1.291 Joshua undertake for himself and all with∣in his house: He must be a King to rule there, a Prophet to teach and instruct them, and a Priest to offer up daily sacri∣fices with them, and for them; none are exempted from this duty, David, though a King on whom the care of the whole nation did ly, yet did not forget his family, after he had been employed in the publike worship of God, it is said of him to his commendation, that he returned to blesse his houshold, 2 Sam. 6.20. If Cornelius be a devour man, his religion must not be confined within his own breast, and there∣fore its observed, that he feared God with all his house, and prayed to God allway. Act. 10.2. But albeit this duty, especi∣ally (as to the performance of it with the whole family, as be∣ing their mouth and minister) doth ly upon the master of the house, yet none in the family are exempted from a private and personal communion with God in prayer; what though the head of the house neglect his duty, and were a grace∣lesse man, wilt thou go to hell because thy Father and master doth run thither? Ah! rather with holy David lament and say, Wo is me that I sojourn in Mesech, and dwell in the tents(t) 1.292 of Kedar, Psa. 120.5. and thou shouldst the rather be busie thy self, if the rest of the family be negligent, that thou mayest get thy name out of the curse that is denounced against pray∣erlesse families. Ier. 10.25. and what knowest thou but thy prayers may procure a blessing to the whole family?(u) 1.293 Labans house and estate was blessed for Iacobs sake, and(x) 1.294 Potiphars house, yea and all(y) 1.295 Egypt for Ioseph. And then if others make conscience of their duty, what a shame is it for thee to be singular in evil? and that thou alone shalt be pluckt out of the family and cast into hell. Ah! be no longer a devil to tempt the Saints by thy wicked example. Thou wicked son or servant what wilt thou say? and with what horror and confusion wilt thou behold thy Father and master in Glory, whilst thou art cast out? Oh! (said dying(z) 1.296 Mr. Bolton to his children) I Verily beleeve that none of you dar think to meet me at the great Tribunal of Christ in an unre∣generat state.

Yet. 5, this duty doth ly more forcibly upon those who are of the Houshold of (a) faith,(b) 1.297 though the members of that family be far scattered through many nations, yet they are more firmly united then those of any other incorporation; we have seven ligaments and bonds of union held sorth in one Scripture, Eph. 4.4, 5, 6. which are brought as so many mo∣tives to keep the unity of the spirit in the bond of peace, v. 3. and may serve as so many arguments to stir us up to make conscience of this duty, to pray one for another. 1. All the Saints are members of One Body; 2. All are animated by One and the same Spirit; 3 All are called in one hope, and are joynt heirs of the same Crown and Kingdom; 4. They all serve the same Lord and master; 5. All have one and the same Faith and profession, one task and work, all are walking in the same way, and travelling to the same home, and all must lodge together unto all eternity; 6. One Baptisme, all have the same badge, and wear the same livery; 7. All have one God and Father in Christ Jesus, all are of a noble descent, and of the blood Royall (as to their regeneration and new birth) Is there then any relation like to that which is amongst the Saints? Is there any union which is so intimat and strong? and yet alas, in this jangling and contending age, self-love, as a canker consumeth and eateth our true love to the brethren; now are the dayes foretold by our Lord Jesus, in which the love of many should wax cold, Mat. 24 12. where there is not true love, there cannot be a cordiall desire of their good, and no prayer for them that God will accept; O but its a sad character thou art no son, who dost not mind thy brethren; and if thou hast no Sympathy with the rest of the members while they suffer, and seekest not after a remedy, its a token thou art a rotten and dead member, which must be cut off; O! but Christ the head continually prayeth for all the mem∣bers of his body, and wilt thou not joyn with him? hell and the world are enraged against them, they have but few friends, and shall these prove unfaithfull, and not help them by their prayers, whom otherwise they cannot profit? wilt thou prove like Pharouh's butler? whilst thou art advanced and hast moyen at court, wilt thou forget the affliction of Ioseph?

if hitherto thou hast done so, say with(b) 1.298 him, I do remem∣ber my fault this day. Albeit no Saint should be excluded from our prayers, yet more specially we should remember the afflicted, whoever be forgotten, the sick child will be cared for: affliction is a fit season for prayer, and not only the afflicted should pray for himself, but others should joyn and put up a prayer for him, Iam. 5.13, 14. But yet more especi∣ally we should compassionat persecuted Saints, who suffer for righteousnesse sake; though Moses, Nehemiah, Esther, and Daniel might have enjoyed the pleasures which a Kings Court could furnish, yet the affliction of Gods people did afflict their spirits, and send them to the throne to interceed for their brethren.

You will perhaps say, who is he that forgetteth the Saints? Answ. But it may be thou prayest not for them as Saints, but as thy friends, and neer relations; if thou pray for any one as a Saint, thou(c) 1.299 must pray for all(d) 1.300 Saints, self-love as it may make thee pray for thy self, so also for thy re∣lations, amongst which may be many Saints; but only the love of God can make the love his children as such, and all that bear his image, though never so mean and despicable in the eyes of the world, and not able to serve or profit thee. O! let us hearken to the invitation, Isa. 45.11. Let us ask of God concerning his sons, the Lord calleth us, and assur∣eth us of successe; only let us take heed that we forget none of his sons, the father will not take it well that any of his children should be slighted; as Joseph would not speak to his brethren till all were present, so thou mayest meet with many frowns from the Almighty, if thou come alone, or for∣get any of thy brethren behind thee.

6. (And we shall instance no mo particulars) The rela∣tion that is between Pastors and people do engage to the mutuall performance of this duty; as for the Ministers of the Gospel, as they are by their calling obliged, so they will make conscience (if of any thing) to pray that the word preach∣ed by them may be accompanied with power for the conversion of the hearers, that it may be received with meeknesse, and reverence, not as the word of man, but as the word of the

living God, which is able to make wise the simple, and to save their souls, that they may not become unfruitfull hearers, but doers, that their fruit may be holinesse, and the end everlasting life, that they may grow in grace and in the knowledge of our Lord Jesus Christ, &c. Jam. 1.21, 25. Rom. 6.22. Psa. 19.7.2. Pet. 3.18 &c.

You will not deny that Ministers should pray for the people committed to their charge, for whose souls they must an∣swer in the day of accounts, that they have laboured to feed them, and rescue them from the snare of the devil, and have watched for them, and sought their good in every ordinance. Heb. 13.17. 2 Timoth. 2.24, 25, 20. But that the people should pray for their Pastor, we do not (too many will say) see such reason or necessity, nor is it very usuall. Answ. What dost thou talk of reason or necessity? when may we argue from these if not in the present case? and therefore hearken O negligent hearers! (who care not for your own souls, but would cast all the care of them over upon the Mi∣nister, to whom you deny your assistance in that work) and ponder these few (amongst many) motives, that may prevail with you to make more conscience of this so much slighted though most necessary duty. 1. Thou canst nor prepare thy heart to hear the word (and no wonder then though thou get no good by it) if thou neglect this duty; if the husband∣man take pains on the ground, he will not be wanting (so far as his care and industry can reach) to provide good seed; and if thou desire and expect a blessing on the word, which is the seed of immortall life, as thou will labor to have thy heart (which is the ground) fitted and enlarged to receive, so thou wilt by prayer wrestle with the Lord, who is the great master and(e) 1.301 husband-man, that he would enable his messen∣gers, that they may speak as the oracles of God, in power and demonstration of the Spirit, that a door of utterance may be opened unto them, for to make known the mystery of the Gospel, that they may speak boldly, and may exhort and rebuke with all authoritie, and may be instant in season and out of season, with all long suffering and patience, that they preach not themselves but Christ, that they may take

heed to their Ministy, to fullfill it, that they may be cloathed with righteousnesse, being an example to the flock, in word, in conversation, in charity, in faith, purity, self deniall, and holinesse; that thus they may save themselves, and those that hear them. &c. 1 Pet. 4 11. 1 Cor. 2.4. Col. 4.3.17, 2 Tim. 2.15. Tit. 2.15. 2 Tim. 4.2. 2 Cor. 4.5. Psa. 132.9. 1 Tim. 4.12. &c. if thou desire the(f) 1.302 sincere milk of the word, that thou may grow thereby, thou wilt not forget the nurse; if thou regard what seed be sown in the ground thou wilt not neglect to go to him who only can fill the hand of the sower, and to say to him, O! let us not have tares in stead of good seed; if thou care for thy spirituall life, thou wilt say, O! let the stewards hands be full, let him have an allowance for us, that we starve not for want of the chil∣drens bread.

2. What are Ministers, weak, frail men, subject to like passi∣ons as others are, Jam. 5.17. Act. 14.15. and who is suf∣ficient for such an high and weightie charge? 2 Cor, 2.16. and therefore as they have need to watch over their own hearts, to take heed to ther steps, and to be frequent and servent in their addresses to God; so the people should wrestle together with them in their prayers to God for them; Rom. 15.30. and thereby strengthen their hands against all the discouragments and difficulties they may encounter with: and thus the meanest labourer in the Paroch, may joyn in the work, and give his help and assistance; and the most able and zealous Minister stands in need of the prayers of the meanest Christian; such as have the greatest measure of holiness knowledge, &c, may have their stock yet increased; and day∣lie stand in need of grace, and of a new supply of strength, and actuall assistance for improving their talents for the hon∣our of God, and the salvation of the flock, Eph. 6.19.

3. Otherwise, you must either idolize them or your selves, and sacrifice either to the sower, or to the ground, as if from either, or both, the increase did come; if the blessing were expected from God, it would be askt from him, and that the instrument might be enabled for doing his work ac∣ceptably and succesfully; if all be nothing, 1 Cor. 3.7. God

is all: and the increase must be expected and sought from him, he hath not put that in the hands of any creature. v. 6. and should we not ask and wait upon him alone for it?

4. Ministers are in greater hazard then others; and shall their people ly by and give them no help? the devil and the world are mad and enraged at a godly and faithfull ministry, Behold I send you forth as Lambs amongst Wolves, saith our blessed Lord to his disciples, Luk. 10.3. which in part hath had its accomplishment in all who have succeeded them in the Ministry: praedicare nihil aliud est, quam derivare in se furorem mundi; To be a Preacher is nothing else (said Luther) but to draw the worlds fury and malice upon him∣self: And as to his own case, he(g) 1.303 writeth thus, Lutherus foris à toto mundo, intus à diabolo patitur, & omnibus ange∣lis ejus; that he was pursued from without by the world, and from within by the devil and all his angels: Contempt, scorn, oppression, violence, &c. are all the reward that can be expected from a wicked world, which hateth the light because their works are evil: But we (if faithfull) shall have better entertainment in the world to come; and though now by men we be (as our betters were)(h) 1.304 accounted the filth of the world and the off-scourings of all things, yet we are precious in the eyes of our master, we are (what shall I say) his Jewels; yea, it is written (and canst thou read it, and not admire?) we are the(i) 1.305 glory of Christ. But it were well, if we had not greater and worse enemies then the world, who only can vex a frail decaying body; Sathan, the(k) 1.306 Prince of this world, and all the wit and might of hell is engaged in that quarrel: If Joshua appear before the Lord to interceed for the people, Sathan will stand at his right hand to resist him, Zeth. 3.2.(l) 1.307 Principalities and powers do stand in battel-aray against us, and shall we have no help from our friends? Many be the temptations and snares that are laid for poor Ministers, and shall their people look on as nothing concerned in the mater? not knowing that at the breach made in the Pastors, Sathan purposeth to enter in, and spoil and make a prey of the flock: He knoweth that their fall will occasion the stumbling of many, and be a great dis∣credit

to the holy profession, and therefore he draweth out all his forces against them, giving these a charge (not unlike to that which the King of Syria gave to his Captains, in refe∣rence to the King of Israel, 1 Kings 22.31.) to sight neither with small nor great, save only (in a comparative sense) with the Ministers. Ministers are(m) 1.308 leaders,(n) 1.309 shepherds(o) 1.310 ambassadours,(p) 1.311 watch-men, &c. What is our Christian life but a(q) 1.312 war fare? we are called out to fight the Lords battel against hell, the flesh and the world, and to wrestle with(r) 1.313 principalities and powers, against the rulers of darkness and wicked(s) 1.314 spirits; now if in this contest the leaders fall, or the watch-men be corrupted, Sathan is sure to carry the day; if the shepherds be turned out of the way, must not the sheep go a stray? if ambassadours deal deceitful∣ly and comply with the enemy, much hurt and mischief may thereby redound to the whole state and intorporation; thus you see how nearly ye are concerned in your Ministers tryals, temptations and perils; and will you not remember him in your prayers; and though he run all that hazard for your sake, will you do nothing for his help and assistance?

5. If we ponder the several steps, and (as it were) parts of the ministry, we will find, that prayer hath a hand in them all, and may be instrumental in the procuring, and for the right administration of them. 1. It hath a hand in the sending forth and planting of Ministers where there is no labourer, Mat. 9.38. 2. Prayer may be instrumental for the continu∣ing of Ministers, their staying and abiding with their flock, and their deliverance from the fury and rage of persecutors, and from all their troubles and temptations, 2 Cor. 1 10, 11. Act. 12.5.3. That their ministry may be successefull, and that a door of utterance may be opened unto them, that they may make known the mystery of the Gospel, and may preach in the power and demonstration of the Spirit, Eph. 6.19. Col. 4.3, 4.4. Neither the care and diligence of the hus∣band-man, nor the goodness of the seed, can make the stony ground become fruitfull and yield encrease; though the Pastors mouth be opened, yet the people may be(t) 1.315 straitned in their own bowels, their hearts may be lockt and receive

nothing; and prayer is the best key to open a shut, and the best hammer to break a hard heart, Ps. 119.18, 27, 32, 33, 34. &c.

Thus you see your duty and danger. O then I as you love your own souls, make conscience to pray for your Ministers; pray that they may be faithfull, and may stand in the hour of temptation, that they may be zealous for their master, and may diligently discharge their trust, that they become not proud because of their parts, that they become not carelesse, secure, carnal, and worldly-minded; we will not be ashamed so beg the help of your prayers; and to confess our own weakness and frailty; Paul, though an eminent Apostle and valiant champion (you may take a view of his gifts, graces, revelations, pains. sufferings, &c. 1 Cor. 15.10 2 Cor. 12) yet was sensible of the need he stood in of the prayers of the Saints; and how pathetically did he obtest the Churches to which he wrote, that they would not forget him in their prayers? Rom. 15.30. Eph. 6.19. Phil. 1.19. Col. 4.3. 1 Thess. 5.25. 2 Thess. 3.1. And we again and again, Beseech you brethren (as he did the Romans) for the Lord Iesus Christs sake, and for the love of the spirit, that ye strive together with your pastors in your prayers to God for them, that their ministry and message may meet with acceptance and successe amongst you. But if ye will neglect the nurse, the blood of the child will be upon your heads.

Ye will (no doubt) be ready to complain, that the Mini∣ster speaketh not home to your condition, that you hear the Word, but are little better of all you hear, the Word preacht is unsavory, and O! will some (who think they are some body) say, If I were living under a more searching and power∣full ministry. Thus many will be ready to cry out against Christs messengers and ordinances, and plead conscience for their complaint, when they can find no other thing to object, either against the man or his ministry: The Lord pity poor frail men, who notwithstanding they gladly spend, and are ready to be spent for their people, yet (with him, 2 Cor. 12.15.) have reason to complain, that the more abundantly they love their flock, the less they are beloved; all the reward

they meet with from the most part of hearers, is a load of reproach and contempt. So that, if we durst be silent, if there were not a necessity lying upon us to preach (and wo unto us, if we preach not the Gospel of Christ, 1 Cor. 9.16.) if we looked for no other return, but what we meet with from man, we would deservedly be the most contemptible men upon earth: And while parents are deliberating how to dispose of their children, they had reason to say, what many carnall men do say, such a son is for this calling and employ∣ment, and such for another, but this naughty underling child is fit for nothing, but to be a minster: as if the worst and bas••st of men, were good and fit enough for that, which is the most high, eminent and excellent imployment (pardon me to say so from the Word of God, whatever the world do think or say) if such as reason thus, be not amongst the num∣ber of those cursed deceivers, Mal. 1.14. who having a male in iheir flock, do vow and sacrifice to the Lord a corrupt thing, let their own conscience judge and give out sentence.

O! But they have (you will say) a considerable pension and stipend. Ans. But no thanks to thee, who art ready to hold b••ck from them what is their own, which God hath allowed them, King and Parliament, and the laws of the kingdom hath secured unto them; thou, who wouldst live upon their maintenance, and delight in their ruin, if thou were permitted to enjoy what belongeth to them, thou art not the man to whom they are obliged for their allowance: and though all be not so carnal and selfish, yet if Ministers were to live on the benevolence of the people, they might often take a sleep for their supper. But O! What a poor base thing is it for an ingenuous spirit, to undergo such a burden of pains, care, grief, ingratitude, reproach and dis∣respect, for such a mean maintenance? though I deny not there may be some, and too many mercenary Ministers, yet where is the man of parts, resolution and candor, who might not be as well provided another way? and who would not rather chuse a mean maintenance in any other condition, then to endure the affronts and reproaches, that accompany the calling of the(u) 1.316 ministry?

But to return to those complainers of the ministry, I would ask, 1. If ever to this day, they have seriously reflected upon, and complained of the hardness and naughtiness of their own hearts? if they had been thus busie at home, perhaps they had not brought their complaints so far off; 2. I would ask whether thou, who art so ready to complain of the Minister, hast been as carefull to pray for him? thou thinkest thou sees his infirmities and weakness, but didst thou ever pray the Lord to strengthen and enable him? thou art ready many wayes to discourage and weaken his hands, but when, and wherein hast thou encouraged and assisted him? As no Ser∣mon can have life and influence upon a dead careless people, so their deadness may exceedingly indispose the Minister, and provoke the Lord in part to stop his mouth: A dead people may occasion and procure a cold and liveless Sermon. Who knows what a discouragment it is to preach (as he, Isa. 6.18. and 53.1.) to stony hearts, to heavy ears, to shut eyes, and for a Minister to consider, that he runs in vain, and few or none believeth or regardeth his report? and with this dis∣couragment the Lord often joyneth h••s stroke, and in judge∣ment straitneth his messengers, and thus withholdeth a sea∣sonable word from despisers.

If people did care for their souls, they would not commit the whole work to another: ye will not so intrust any world∣ly business to whatsoever factor or agent, but ye will be doing, waiting on, and some one way or other giving your help; and yet he, who watcheth for the good of your souls shall have none of your aid and assistance, not one tear or prayer; and must such be accounted Christians? Oh! remem∣ber he is but a weak sinfull man, called out to encounter with many and strong enemies, many discouragments, difficulties, tryals and temptations; and the work is great, and far above his strength: his shoulders are too weak for bearing such a heavy burden. O then! put in your necks under the yoke, and lend a lift. Your joynt prayers may bring help from heaven, vis unita fortior. Solitariness, as it is uncomfort∣able, so it is unsuccessefull. If the work be great, it needeth the moe hands. Ye may help your Minister to preach, and

you may hinder: see what ye will answer to God if you ly by; what? can ye not pray? and if ye would, ye should have less cause to complain: Ye will seek a blessing on your work and meal, and will ye not minde the work of the Mini∣stry, and that which should be meat to your souls?

But, to pass from this particular to the general, how should we bewail the neglect of this necessary, sweet and evange∣lical duty? Thou who hast the communion of the Saints standing as an article in thy Creed, wilt thou keep no commu∣nion with them, and allow them no room in thy prayers? Thou who acknowledgest that prayer which Christ did dictate to his disciples, to be a perfect pattern, darst thou pray for thy self and not for others? Thou who callest God Fa∣ther, wilt thou forget thy brethren and the rest of his chil∣dren? Thou who complainest that(x) 1.317 all seek their own things, wilt thou seek for thy self and not for others? Thou who professest that thou shouldst love thy neighbour as thy self, how darst thou desire and ask any good thing for thy self, and not also intreat for the same to thy neighbour? Thou who regratest, that in this sinning age, the love of many waxeth cold, why dost thou not pray more frequently and fervently? Prayer would eat out malice out of thy heart, and out of thy brothers heart; if we would pray more for one another, we would contend less: who dare hate him whom he knoweth to desire and pray for his good? and the Lord would draw his heart unto thee, if thou didst more zea∣lously lift up thy heart in prayer for him; this fire, kept alive upon the Altar, would consume and root out the seeds of discord, contention and jealousie. Thou who professest great zeal to the glory of God, in the salvation of sinners, dost thou do not desire and pray for their salvation? Thou who professest thy self a(y) 1.318 debtor to all men, to strangers, yea to enemies when, and how wilt thou pay this debt, if not while thou hast the key in thy hand to open thy Fathers treasure? And what wilt thou give unto those, or do for them, who will not ask from another any thing unto them? Thou canst not say thou hast not moyen, or thou art afraid, lest thou shouldest displease the King, if you put in for so many: for,

he himself inviteth, yea, and commandeth thee, and complain∣eth of the selfishness and narrowness of thy heart; and he takes it very kindly when thou hast a publick spirit in prayer: when was it that Daniel obtained that Testimonial from heaven, that he was greatly beloved? was it not while he was praying for the people of God? Dan. 9.20, 21, 22, 23. And as for the prevalency of thy request, if they be the chil∣dren of God, then, saith the Lord, ye may command what ye will for those, Isa. 45.11. and though they be a stub∣born generation, yea, though they were persecuting Pagans, thou mayest obtain something for them: How oft did Moses hold off a visible stroke from the rebellious Israelites, and reverse the plagues that were inflicted upon Egypt? So often as he did pray, so often he prevailed; and when the prayers of the Saints do not prevail for, removing an out∣ward judgment, nothing can help, such are in a hopeless and helpless condition: if Moses and Samuel, Noah, Daniel, or Job, will not be heard, the case must be desperate▪ Jer. 15.1. Ezek. 14.14. but what knowest thou, O man! but such a miserable wretch may belong to the election of God, and that thy prayer may be instrumental for drawing him out of the snare? And what mater of comfort should it be to thee, if thereby thou didst gain a soul to Christ? and if, while thou appearest before the tribunal of Christ, it be said to thee, these are the men and women for whom ye did mourn and pray; they that turn many to righteousness shall then shine as the stars for ever and ever, Dan. 12.3.

Oh parents! look on your children, wives on your hus∣bands, neighbour on neighbour, and behold that which may stir thy bowels. Ah! hast thou no compassion towards thy relations? Alas! it may be thou doest not pity thine own soul, and no wonder then though thou prove not kind to others, who art so cruel to thy self: but, if thou knewest the terrors of the Almighty, and then considered the wofull condition of such wretches, how couldst thou forbear? how pathetically did the Prophet Jeremy lament, when he did lay to heart the outward calamity that was to come upon the people of Israel? My(z) 1.319 bowels (saith he) my bowels! I am

pained at my very heart, my heart maketh a noise in me, I cannot hold my peace: And shall not the eternal and (unless the Lord in mercy reclaim such) inevitable ruine of your bre∣thren and neighbours, of the once beloved Nation of the Jews, of so many flourishing Kingdoms, of Turks and blind Pagans, stir up the bowels of your compassion, and send you to the throne of Grace, to pour out a prayer in their behalf? and though ye could forget strangers and such as live at a di∣stance, yet, it is unnatural cruelty to deal thus with your friends and relations, not to pity their deplorable condition, nor to awaken those ye see sleeping securely within the sea-mark of Gods displeasure; if you would cry mightily to God, who knows but the echo of your supplications, might al∣larm them, and (being conveyed by the arm of the Almigh∣ty) rouse them up out of their brutish security? But, alas! not a few are more ready to revile their brethren, and to cry out against their faults, by way of insultation, then to pity and pray for them: but, though a Christian rebuke, and lov∣ing admonition may be necessary, yet, thus to revile and re∣proach is a ready way rather to exasperate then to reclaim them. O! but an affectionat fervent prayer to him who hath the hearts of all men in his hand, may be very instrumen∣tal to melt a hard heart, and to turn it to the Lord, and do not say, they are past remedy whom the Lord hath not as yet cast into hell; do not bury them in the grave of oblivion, whom the Lord continues in the land of the living: what though they have lyen long in a dead Lethargy, yet the Lord may re∣vive them, and breath the spirit of life and grace into them, and make such dry (a) bones live.* 1.320 What though thou hast prayed once and again for such a rebellious son, such a wicked neighbour, do not faint nor give over, though the vi∣sion(b) 1.321 tarry, wait for it. Holy Monica continued instant in prayer for her son Augustine, though she saw no success, nor any change wrought in him; but there was a compen∣sation made for that delay, and at length, Augustine not on∣ly believeth, but becometh a shining light in the Church. While Paul did persecute, Stephen prayes for him, and God answered that prayer. Christ, while he was on the cross,

prayed for his malicious murdering enemies, and in return to that prayer, at one sermon preach't by Peter, some thousands were converted. Do not then say, it were lost labour to pray for such, and to what purpose should we pray for these, who will not pray for themselves? nay, but thou shouldst the rather pity such misers, who will not pity themselves: If thou sawest a mad man not spare his own flesh, wouldst thou look on and withhold thy help? wouldst thou say he is mad, and why should I hold his hands? nay, but thou wouldst the rather pity him, because of his mad cruelty against himself: Ah! What are desperate sinners, but so many(c) 1.322 bewitch∣ed fools and mad men, who are dayly offering violence to their own souls? and what knowest thou but thy prayers may bind them? Ah! therefore should every Saint (with Samu∣el concerning a stubborn and wicked generation) say, God for∣bid that I should sin against the Lord in ceasing to pray for you, 1 Sam. 12.23. and couldst thou be a witness of the dis∣honour they do to God, the scandal they give to the godly, and the mischief they do to themselves, and not warn and rebuke them? if thou didst not, thou shouldst partake of their sins, Levit. 19.17. but if thou didst, wouldst thou not desire, and mightest thou not pray the Lord to bless thy reproofes?

But though, thus we are obliged to pray for all men, speci∣ally for our relations, our brethren, kinsmem, magistrates, &c. Yet amongst all these, the Elect should have the prehemi∣nence. There is a peculiar bond lying upon us to desire and pray for their good; and we may more comfortably and confidently perform that duty towards them then others; then our desires and Gods(d) 1.323 decree, promise and provi∣dence do meet in one point, and such prayers shall certainly at length be answered: Christ prayed for all these, Joh. 17.20. and his prayer is on record; and now in heaven he renew∣eth it, and still liveth to make intercession for such. And should not we joyn and add our poor weak concurrence? they are those with whom we must dwell for ever, and with whom we must joyn in uninterrupted praises, and shall we not now allow them any room in our prayers. But yet there is a more

special obligation lying on us towards them who already beleeve and are of the houshold of faith, as we should speci∣ally do good unto them, Gal. 6.10. so in a special maner we are obliged to pray for, and desire their good. They are the object, not only of Gods benevolence, but also of his benefi∣cence and complacence, they are actually in Christ, and mem∣bers of his body, and must not then the union be intimate and strong? And should not their communion answer and keep some proportion therewith? and must there not be a tender(e) 1.324 sympathy amongst the members of one body? they will together suffer, and rejoyce together, 1 Cor. 12.26, 27. And as the feet will walk, and the hands work for the good of the rest of the members, should not also the tongue speak for their good? The Saints have few friends, but many ene∣mies, Sathan and the world do rage, and will ye stand by? they desire and expect your help, and will you disappoint them? you are the favourits of heaven, ye have the Kings ear, and will you not improve your moyen for the good of poor Saints? shall your friends, who expect your help, be forgotten? will ye prove so unfaithfull and so unkind, and will ye thus by your negligence betray that trust that is lying upon you, and not improve that price that is put in your hand? you may be instruments of much good to others, and will you defraud them of what they may expect, yea, and what as debt ye ow to them? (Gods command to you to pray for them, is their bond whereby you are become their debters) and which notwithstanding they are ready to pay you again in kind, and in your own coyn: and ye need not be afraid, that the master will upbraid you for pleading for them, they will not prove ungrate, and make their mer∣cies weapons of unrighteousness; and your prayers, as they may prove instrumental for the obtaining, so for the right improvement of their mercies. And as thus the obligation is great, so also the encouragement. What a refreshing and engaging motive was it to Paul to pray for the Ephesians, when he heard of their faith and love? Eph. 2.15, 16. and for the Philippians, when he considered their constancy and their fellowship in the Gospel, Phil. 1.4, 5, 6. &c.

Hence from this duty, we may infer another, as we should pray for the Saints, so we should desire and beg their pray∣ers; we should open up our case to them, and(f) 1.325 confesse our faults one to another, that they may know what to ask for us; and if you will not, you undervalue Gods care for you in ingaging them by command to perform this duty to∣wards you. 2. Ye undervalue his bounty in incouraging them by a promise of success, Jam. 5.16. 1 Joh. 5.16. Isa. 45.11. 3. Ye wrong the Saints in undervaluing their priviledge, as if they were not Gods favourits, and had not moyen with him; these who are in Kings Courts will not want imployment: And yet, 4. ye dispise your own mer∣cies, and are not sensible of your own wants, who will not make use of this promising mean of relief; and it must either be foolish modesty, or base pride, that must occasion the ne∣glect hereof, (ignorance can hardly be pretended in so clear a case) what? art thou (a poor weak indigent creature) ashamed to seek help?(g) 1.326 Daniel,(h) 1.327 Esther and(i) 1.328 Paul, though eminent Saints and great favourits of heaven, were not ashamed; they knew the prevalency of joint prayer, which to enemies is(k) 1.329 terrible, like an army with banners, and to friends comfortable, like(l) 1.330 streams from Lebanon. As in the natural body, the eye cannot say to the hand, I have no need of thee, &c. 1 Cor. 12.21. So in this mystical body, there is a mutual dependance of one member upon another; there is no member so strong, that it needeth not the help and concur∣rence of the rest: no Christian should be so proud, as not to desire the prayers of the brethren, and none should be so uncharitable as to forget the fellow-heirs of the same Crown, when they approach to the throne of Grace.

For conclusion, we shall only add a word of encouragment to the Saints, and of rebuke to the wicked, intermixing a word of direction to both.

1. To you who minde this duty, and make conscience to perform it, know, that ye are honoured with this dignity to be men of publick spirits, and to have a hand in the great affairs that concern the kingdom of Christ; ye have the liberty to speak to the King as often as you will, and to obtain what you

desire; and thus you may have (if your negligence do no hinder) a hand in all the mercies the Saints injoy, whether national or personal, temporal or spiritual; thou mayest be instrumental in the procuring of these, and none may say they ow no thanks to thee, who art an honest supplicant and favourit of the great King; though thou hast not purchased their mercies with thy mony (Ah! what hath the poor beg∣ger to give for an almes?) yet thy request hath prevailed, and thy prayers have gotten a gracious return; though the Lord hath blasted all means we essayed for our deliverance from the oppression of usurping Sectaries, yet the Saints by their pray∣ers have had a hand in it, and who ever take to themselves the glory of the work, yet the Lord knoweth, that Scotish men and women, who with fasting and supplications were wrestling with him, did obtain this mercy as a return of their prayers: And the hand of the Lord may evidently be seen in it, he bowed the hearts of some, and turned the hands of others, employing them against their heart, to hold the sword for the terror of those who were in armes, or might rise to oppose the work, which they themselves did as much hate (whatever was the design of some of the chief leaders of the English army, who went from Scotland in that service, yet it is well enough known that the generality of instruments deserved little thanks, as going about a work they nei∣ther loved nor intended.) O then! let all and every one of us pray that this mercy may be improven for the glory of the giver, the honour of the King, and the good of those, who did wrestle at the thone of grace till they obtained a grant: And as the Saints are thus great adventurers for others, and send many packs to sea in their name, so there be many that are imployed in their business, and who agent their cause; as they are great Factors, so they are great Merchants; as they adventure for many, so many for them. The care of all the Saints lyeth upon every Saint. And how pressing a motive should that be for thee (O(m) 1.331 heir of the promise!) to pray for others, while thou considerest, that thy trade is going on while thou art a sleep, and in as many places, cities and families as call upon the name of our Lord Jesus? and

how should thy heart rejoyce when thou lookest upon such a town and incorporation, such a house and family, and canst say, thats my shop, there they are treading for me; there some are praying and wrestling at the Thron for some one mercy or other to be bestowed on me? And how should the consideration hereof stir us up to be more and more free in opening up our condition one to another, that we may know what in particular to ask for one another? the(n) 1.332 want of this liberty and freedom is in great part (I dare say) the cause why many walk so uncomfortably; many are weak faint and disquieted, and are ashamed to tell what all∣eth them, and God punisheth their pride with desertion, and suffereth them to(o) 1.333 ly amongst the pots till they call for help from their brethren.

I have sometimes reflected on Job. 42.8. to know why the Lord did commend Eliphaz, Bildad and Zophar unto Jobs prayers, adding a threatning if they should presume to offer up a sacrifice to him till Job did pray for them, though they were holy men, and had pleaded zealously for the Lord, yet for their mistake, and want of charity towards Job, though they should pray, God would hide his face, till Job joyned in the work; but we may to good purpose apply that place to

this case: it may be a pardon is sealed in heaven, but the sense of it is withheld till some one or other Job do pray for thee; the Lord may make choice of thy brothers prayer rather then thine own, as the messenger by whom he will send the mercy thou longest for; now consider who this Job was.

1. He was an eminent Saint, a great favourit of heaven, Noah, Daniel and Iob, Ezek. 14.14. as Moses and Samuel, Jer. 15.1. are recorded amongst the worthies of the great King, and that rather because of their power with him then over men; and the case was rare (such as that there mentio∣ned) in which they could not prevail and obtain what they askt: what meanest thou, O Saint! thus to mourn and complain; is there not a Saint on earth to whom thou mayest commend thy case? and if thou be living under the charge of a faithfull Minister, wh•••• can be more fit to minister com∣fort and be an instrument of good to thy soul? The Lord will bless his own Ordinance, and he will have thee to run to it; but what ever good may be expected from thence, thou mayest imploy the help of others, the mo joyn in the work, and the more eminent they are for holiness, their prayers will be the more prevalent: when two or three are met together, and when they agree in the mater of their supplication (though they be in different places) they may expect a special blessing, Mat. 18.19, 20. Faithfull Abraham could have obtained mercy for the abominable Sodomits, if there had been ten righteous ones amongst them, Gen. 18.32. and meek Moses was heard, and did prevail for an idolatrous, stubborn, and most ungrate people, Exod. 32. Exod. 33.

2. Job was one whom those his friends had wronged, they added affliction to the afflicted, and pronounced a rash and uncharitable sentence against him, and the Lord would not accept their payers till Job (whom they had accounted a very hypocrite) did interceed for them: if then thou hast injured thy brother, if he hath ought against thee, leave thy gift before the Altar, go thy way, first be reconciled to him, and then come and offer thy gift, Mat. 3.23, 24. But offer not alone, let thy brother joyn with thee in the sacrifice; it may be thy acceptance depends upon his concurrence: but,

especially, if he be a Saint whom thou hast wronged, if thou hast been uncharitable to him, and dealt hardly with him, go to him and confess thy fault, and beg the help of his prayers; and thus ye may mutually conspire and lay a mighty siege to heaven, and continuing thus to(p) 1.334 wrestle together, ye must prevail. Such professors as are proud, disdainfull, censori∣ous, envious, and living at variance with their brethren, if their graces be weak, their enlargement little, and their con∣solations rare, let them consider where the blame lyeth.

3. Job was one whom the Lord had grievously afflicted, The terrours of God did (as he(q) 1.335 complaineth) set them∣selves in aray against him, the arrows of the almighty were within him,(r) 1.336 the Lord hunted him as a fierce Lyon, and(s) 1.337 set him up as a mark at w•••••• 〈◊〉〈◊〉 did shoot, he(t) 1.338 multi∣plied his wounds, and he did bre•••• 〈◊〉〈◊〉 with a sore tempest, his(u) 1.339 feet were casten in the stocks, and he was broken as a leaf driven to and fro, and pursued like dry stubble, the Lord did write bitter things against him, as if he had held him for his enemy, &c. And should not to him that is afflicted pity be(x) 1.340 shown by his friends? but they(y) 1.341 dealt deceitfully with him, He was wounded in the(z) 1.342 house of his friends. They proved miserable comforters, and(a) 1.343 physicians of no value, therefore the Lord did break them with a grievous wound, putting the plaister, that only could cure them, into Jobs hand: As a tender parent takes special notice of the sick child, so the Lord of the afflicted Saints, and most severely punisheth the injuries done to them. See, Obad. 10, 11, 12, 13, 24. &c. And the prayers of the afflicted are very power∣full and prevailing; the sick child must not be refused; If then, thou(b) 1.344 hast spoken proudly in the day of distress, recommend thy self to the prayers of the afflicted, least(c) 1.345 the Lord deal with you according to your folly.

Thus I have insisted a while in discovering this treasury of the Church, far more precious, excellent and usefull, then that of gold and rubies; not that popish treasure, filled with the fictitious merits and(d) 1.346 superfluous (as Cajetan speaketh) satisfaction of the Saints departed, but the treasure of the living Saints intercession; the Dispensation whereof belong∣eth

not to the Pope, but to every Saint, all who have an in∣terest in this treasure, have a key, and may open it when they will, for the relief of themselves and all their brethren. And this treasure, viz. the common stock of the Saints prayers, (if we would speak properly) is rather the key, then the true treasure it self, which is only Christs satisfaction and inter∣cession: but yet in that the other is the porch whereat we must enter, and the messenger which bringeth from thence a supply for all our wants and maladies, it may metonymically be called a treasure, and rather then that anti-scriptural and irrational popish dream of Saint-satisfaction.

As for these, who (as(e) 1.347 Eliphaz unjustly charged Job) cast off fear and restrain prayer, what good can the prayers of all the Saints do to such 〈◊〉〈◊〉 albeit through their prayers, the Spirit of prayer and supplication may be poured out upon thee, who wast as a(f) 1.348 bullock unaccustomed to the yoke, yet unlesse at length, thou put in thy neck and joyn in the duty, the prayers of others cannot profit thee. Its the cha∣racter of a gracelesse heart, when Gods hand is stretched out against it, to imploy others to interceed; but not to lift up a voyce for it self, as we may see in Pharaoh, Exod. 10.17. Jeroboam, 2 King. 13.6. Simon the Sorcerer. Act. 8.24.

Yet (you will say) Moses was heard for Pharaoh,* 1.349 and the man of God for Jeroboam, Ans. As the Lord out of a common providence,* 1.350 may bestow many outward mercies and delive∣rances to the wicked for his peoples sake, with whom they are incorporated; so they may meet with some special dispensa∣tions, as to these outward things, upon the prayers of the Saints. The Lord to evidence the greatness of his love to∣wards his chosen ones, will thus hear them, while they inter∣ceed for the wicked; as that(g) 1.351 legio fulminatrix obtained water to refresh, and a notable victory unto the host of the pagan-persecuting Emperour Marcus Aurelius Antonnius. But these mercies, though never so great and singular, yet wanted the marrow and substance, and in the issue proved through their abuse, rather cursings then blessings. And as for spiritual mercies, which only deserve the name, no pray∣erlesse soul did ever ••ast of these.

But you will say, who is he that doth not pray? Ans. But, I would rather ask, who is he that doth pray? That which is currant and passeth for good coyn amongst men, God will reject as(f) 1.352 reprobare silver; the prayer of the wicked, is an abomination rather then devotion, Prov. 28.9. Prov. 2.27. The Lord doth not regard the prayer of him, who regardeth iniquity in his heare. Ps. 66.18. O then! cast off and break asunder the cords of sin, and call upon God with the whol heart, that he may bear thee when thou cry∣est, and may fulfill the desires of others for thee.

And if the prayers of the Saints for prayer-lesse wretches prove unsuccessefull, and can do those misers no good, what shall we think of their prayers for others, who make not conscience to pray for themselves? O! how should it vex our souls to hear that cursed crue of vagabond beggars (who have no other rhetorick but their counterfeit prayers and flattering praises) to interpose the name of the great God for every morsel of bread they ask, and to take his dreadfull name in vain, in their frequent prayers promiscuously poured out for every giver, without all life or sense? Who would not mock a Traytor, who should undertake to go to Court and plead for others? and what King would suffer himself to be thus abused? and what a return might such as imployed rebells to interceed for them expect? but if the rebell will lay down his arms and submit to the King, if he will beg pardon for his former rebellion, and make his peace, others may be heard, while they interceed for favour to be shewed to him, and in process of time, he may get the Kings ear, and have moyen to plead and prevail for others.

Notes

• (a) 1.1

  Thus in the definition its said to be an offering up of our desires to God.
• (b) 1.2

  Mat. 2.3.
• (c) 1.3

  Mal. 1.8.
• (d) 1.4

  ibid. v. 7.
• (e) 1.5

  ibid. v. 8.
• (a) 1.6

  Viz. part. 2. in the sup∣ports of faith, and part. 4. in the motives to the frequent practice of this duty.
• (b) 1.7

  We will not here meddle with the School de∣bates and sub∣tilties con∣cerning the conformity of our actions to the will of God. Albeit for the most part the Rab∣bies are very grosse and erroneous, yet I know no question handled by them with so much obscuri∣ty and confusi∣on as this, by those I have perused, as Lomb. lib. 1. sent. dist. 48. Thom. 1.1. q. 19. a. 9, 10. Scot. in. lib. 1. sent. dist. 48. q. uni••a. Gu••. Occam. & Gab. Biel ibid. Jo. Majo••. in 1. sent. dist. 47. q. unica. & in dist. 48. q un Ray∣nand. mor. discip. dist 4. q. 1. a. 3. § 77. Vasquez. tom. 1. in 1.2. disp. 72. Suarez ibid. tract. 4. disp. 11. (and it may be enquired by what secret sympathy these two (last named) Doctors have so far homologated in this question, as that ye would scarce discern any difference be∣tween the children, albeit the parents lived at so great a distance. But Arriaga in another case cleareth this mystery, showing, that though Valquez did first publish that tome in print, yet he did see Suarez dictates, and transcribed several particulars from thence) we need not name those who only in the by have spoken to that question, such as Becan, Petrus a S. Joseph, &c. since these who have spent whole and entire disputations for clearing the matter, have so much darkned and obscured it, that it were no difficult task to hold out, not only several er∣rors, 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.
• (c) 1.8

  And then Christs exhor∣tation to watch and pray Mat. 26.41, had been needlesse if not also sinfull.
• (d) 1.9

  August. Ench. rid. cap. 101. Aliquan∣do autem bona voluntate ho∣mo vult ali∣quid quod De∣us non vult — tanquam si bonus filius patrem velit vivere, quem Deus bona vo∣luntate vult mori, & rursus fieri potest ut hoc velit homo voluntate ma∣lâ quod Deus vult bonâ ut si malus silius velit mori pa∣trem, velit hoc etiam Deus, &c. vid loc.
• (e) 1.10

  Circa quod cunque est Dei permissio, est & ejus volitio actualis Brad▪ de causa Dei, lib 1. cap. 22.33. hoc quippe ipso quod con∣tra voluntatem D••ifecerunt de ipsis factaest voluntas ejus, propterea namque magna opera Domini, —ut miro & in∣ffabili modo non fiat praeter ejus volunta∣tem quod etiam contro ejus fit voluntatem, quianon fieretst non siueret nec utique nolens sinit sed volens August. Ench. ad Laur. cap. 100.
• (f) 1.11

  Judg. 14.14.
• (g) 1.12

  Vid. Au∣gust. Euch cap. 101.
• (h) 1.13

  Non solum subjectivè sed etiam formali∣ter & in se.
• (i) 1.14

  Non in sed circa pecca∣tum.
• (k) 1.15

  Arm. So∣cin. and Jes. from thence would collect a frustrable and inefficatious will and desire in God, but this phrase doth only import Gods serious approbation of the works of righteousness and detestation of the contrary.
• (l) 1.16

  Gratian. ap. in istis temporal. d. 4. leges institu∣untur cum pro∣mulgantur, vid. juto civ meth Con lag part 1.13. ubi cit. l. digna vox & de leg &c.
• (m) 1.17

  Vid. Tho. 1.2. quaest 90. art 4 & Com. ad loc.
• (n) 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 practicae.
• (o) 1.19

  Quod R••yn•••• us ••••at juai••i∣um practicum prude••tiale, vid mor dist. 4 quaest 1. art. 3 per totum
• (p) 1.20

  Thom, ••, 2. quaest. 7••. art. 6. in corp.
• (q) 1.21

  Judg. 16.26.
• (r) 1.22

  Even that ignorance which Divines call negative, may thus be reputed priva∣tive and cul∣pable.
• (s) 1.23

  As Isa. 8▪ 20. Ps. 78.56. Deut. 6.20.
• (t) 1.24

  Thom. 1 quaest. 19. art. 12. enu∣merates five signs of Gods will, viz, Prohibitio∣nem, praecep∣rum, consi••i∣um, operati∣onem & per∣missionem. We will not now stay to shew that 1. this number is not full, 2. that the members are not opposit, 3. that all of them are not proper signs, &c. but we wave that enumeration as being im∣pertinent to our purpose.
• (u) 1.25

  But other∣wise he might say to these who seek his face, as to them, Isa. 1.12. who required these things at your hands?
• (x) 1.26

  We deny not this hypo∣thesis of that worthy Divine with whom we cannot close in his resolution of this case, which we have not seen pro∣pounded by any other, and whose opinion herein hath occasioned this enquiry.
• (y) 1.27

  So that eminent mo∣dern Divine Treat. of pray∣er and divine providence, ch. 3. § 2. pag. 104. objecte••••▪
• (z) 1.28

  Ibid. pag. 105.
• (a) 1.29

  That is the end of the dispensation, whatever holy end the Lord in his wisdom hath proposed, finis operis, though not alwayes finis operantis.
• (b) 1.30

  See sect. 2••.
• (c) 1.31

  Ibid.
• (d) 1.32

  Ibid.
• (e) 1.33

  See par••, 2. chap. 2,
• (f) 1.34

  We use the word provi∣dence accord∣ing to the vul∣gar but ••east proper signifi∣cation which should rather be called the effect of provi∣dence.
• (g) 1.35

  Ad divi∣nam providen∣tiam spectat non tantum 1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, verum etiam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (h) 1.36

  See B••b∣ington on Ex∣oa•• chap. 29.
• (i) 1.37

  Ps. 73.14.
• (k) 1.38

  Caennot morally, though physically it hath. dispensa∣tions of provi∣dence, cannot enlighten the eyes of the mind, though by a miracu∣lous dispensa∣tion the bodily eye hath been restored to the blind.
• (l) 1.39

  Thus the sectaries when they invaded this land an. 1650. made an appeal to pro¦vidence, and after the deseat of our a••my at Dumbar they insulted, that providence had determined the controversie on their side.
• (m) 1.40

  As in the late case while Scotaries did prosper for so long a time.
• (n) 1.41

  Careat suc∣cessibus opto. quisquisab e∣ventu facta no∣tanda putat Ovid. 2 Epist.
• (o) 1.42

  Guil. Camb. in Hi∣beruia pag•• (mibi) 790. latrocinaturi preces ad Deum fundunt, utprae∣da offeratur, & praedam pro munere d Deo oblatam arbi∣trantur: ne{que} vim, neque rapinam neque bomicidium, Deo displicere persuadentur; nequaquam il∣lum velle sibi hanc occafio∣nem praebere si peccarent, into peccatum esse, si occasionem non arriperent: haec Camb. ex J. Good.
• (p) 1.43

  Because the light of nature without any im∣mediat revela∣tion, may serve to discover it.
• (q) 1.44

  Proverb. Sirenum can∣••us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Crocodili lachrymae.
• (r) 1.45

  Mic. 6.9.
• (s) 1.46

  The con∣clusion is one and the same, though the premisses be much diffe∣rent.
• (t) 1.47

  Viz. the reliques of Gods image and the law written in their hearts, Rom. 2.14, 15.
• (u) 1.48

  Cor. 14.8.
• (x) 1.49

  But when our course is sinfull, successe is but a snare
• (y) 1.50

  Viz. ne∣gative, h••c. non prohibi∣ta.
• (z) 1.51

  Vid. Cicer. lib. 2. de divinat.
• (a) 1.52

  2 Tim. 2.26.
• (b) 1.53

  Judg. 6.•• 7.
• (c) 1.54

  Rem dissi cilem postulas & inutilem &c.
• (d) 1.55

  See Clerks mir∣rour. chap. 1. § 20. Edit. 2. ann. 1654.
• (e) 1.56

  Pactum feci cum Do∣mino Deo meo ne mihi mit∣tat, &c.
• (f) 1.57

  Gers. de probatione spi∣ritum.
• (g) 1.58

  Sit in ali•• seculo non in hoe visio tua merces mea.
• (h) 1.59

  Cluver. hist. epit. pag. (mihi) 365. Pat. Symson, hist. of the ch. ••mp. in Julia∣no.
• (i) 1.60

  Vid. Luc. Osiand. hist. eccl. cent. 4. lib. 3. cap 34.
• (k) 1.61

  Remember the question is not concerning sin and duty, but expedien∣cy and inexpe∣diency.
• (n) 1.62

  Pro••. 28.1.
• (m) 1.63

  See Ass. 1.2.
• (n) 1.64

  Ames. Cas. cons. lib. 4. cap. 23. & Med. theol. lib. 2. cap. 11. § 18 & cap. 12. § 17, 18. &c.
• (o) 1.65

  Signum à Deo petere humiliter cir∣ca aliquod particulare ne∣cessarium, quod altas non est a Deo suffici∣enter mani∣festatum, potest aliquando fide∣lis aliquis sine peccato. Med. theol. lib. 2. cap. 12. Sect. 18.
• (p) 1.66

  Gods works in no sense are a pre∣per rule, but his Word is; though not universally not properly as to our case, it not being determi∣ned there; al∣beit we must reflect on the general rules held forth in the Word, in our cousult ati∣on, and must walk by them.
• (a) 1.67

  Ps. 119.96.
• (b) 1.68

  Bonum est quod omnia appe••uus. Arist. Eth. 1. cap.
• (c) 1.69

  Bonum est ens ut con∣veniens non fibi (ut ex ter∣n•••••••• videtur manifestum) sed alteri: un∣de Hurtado, ex divisione boni in honestum u••ile, & de∣lectabile recte colligit bo∣num commu∣niter usurpari pro conveni∣enti quia (in∣quit) honestas utilitas & de∣lectatio dicunt ordinem ad aliud. Hurt. metaph. disp. 7. § 5. § 56.
• (d) 1.70

  For even these temporal things have a remote tenden∣cy, and should by us be refer∣red to such a noble end.
• (e) 1.71

  Cateches. Raccov cap. 5. per t••tum. Socin. praelect. theol. cap. 17. & com. in epist. Joan. p. 207, 210. Ossor. inst. rel. Christi. a cap. 22. usque ad 34. Smalc. de div. Jes. Ch. cap. 5. p. 17.25, 26. &c.
• (f) 1.72

  Remonst. apolog. pag 26 & conf. cap. 10, 12. Sim. Episcop. disp. 12. de faedere Dei, thes. 4. & disp. de conven. & discri. vet. & nov Test thes. 5, 20, 31, &c.
• (g) 1.73

  Theo∣phyl. fol. 156. edit. an. 1533. in Joa. 6.27. August. de here••••b cap. 57. Psalliani pro Messaliani scriptum est c••rruptissime inquit L. Da∣naeus in locum August. & ra••iones quas subjicit viden∣tur pr••habiles, sed Theophy∣lactus, ut mo••ui vo••at bos hareticos Mosselianos.
• (h) 1.74

  Aug. loc. cit. Euchitae & Masseliani signifie the same thing, the one word be∣ing as to its ••riginal Syri∣ack, and the other Greek, vid Danaeum, loc. cit.
• (i) 1.75

  Those whom Theo∣phylact calls Masselians, others most usually call Messalians.
• (k) 1.76

  Heb. 7.16. and 9, 10.
• (l) 1.77

  Cant. •• 2.17.
• (m) 1.78

  Sanguis martyrum se∣men ecclesiae.
• (n) 1.79

  Thom. 22 q. 83. art. 4. in corp. Omnes orati∣ones nostra or∣dinari debent ad gratiam & gloriam conse∣quendam quae sosus Deus dat &c. & Cajet. in locum•• ne∣gat orationem non ordinatam ad consecutio∣nem gratiae esse simpliciter orationem, vel actum religio∣nis.
• (o) 1.80

  Guido de Ba. super lecreto, part. 1. dist. 95. § Presbyteros, cit sola aeterna pet••nda esse, decens enim est (inquit) & ratiouabile ut ista-petan∣tur a Deo & non transito∣ria & caduca, sed part 2. causa 12. q. 1. § habebat, do∣cet temporalia esse petenda, & quo modo & in quem fi∣nem. vid. loc.
• (p) 1.81

  August. ad prob. de or∣deum, hoc licer orare quod li∣cet desiderare. epist. 121.
• (q) 1.82

  Evertore dom ostotas op∣tantibus ipsis Dii faciles, no∣citura toga, no¦citura petuntur Militia—ergo quid optandum foret ignorasse fateris. Juven Sat 10. divitiae multis exitio fuere, honores complures pes∣sunaederunt, regnorum exi∣tus saepe mise∣rabiles cernun∣tur, splendida conjugia non∣nunquam domus funditus ever terunt &c. Thom. loc. cit. art. 5. ex M. Val erio.
• (r) 1.83

  Apud Pla∣ton. loc. infra citando though Plato there bringeth in So∣crates speaking yet its known to them who are acquaint with his wayof writ∣ing that be mak∣eth Socrates ex∣presse what be himself would say and did aprove: some do cite this opinion from Thomas, and Thomas from M. Valer. and all ascribe it only to Socrates; but ••e who will goe to the first soun∣tain will see that Plato was also of that judgment; yea there may be some question concerning Socrates what was indeed his opinion, he being only by way of supposition, and because of that kind of writing by way of dialogue mentioned; the work and words, and often the maner and opinion being only Plato's.
• (n) 1.84

  It were an egregious tempting of the Lord to ask a miracle with∣out a revelati∣on and some speciall war∣rant, which none can now expect, and yet without a miracle (ac∣cording to the Jesuiticall hy∣pothesis) the Lord can nei∣ther give nor withhold any thing from us, and wherefore then should we pray unto him?
• (t) 1.85

  Deus quaesi co actus munere causae universalis permittitsuum con••ursum qui torquetur contra inten∣tionem ad ma∣lum. Ruiz. de vel. Dei, disp. 38. sect. 2. & disp. 26. sect. 5. Deus pertrabitur & veluti abripi∣iur a causa se∣cundae Ray∣nand. mor. discip. dist 4. q. 3. art. 5. sect. 355. Deus non solum non concurrit cum inclinatione sed etiam cum repugnantia—adverte omnipotentiam ex netura r••i esse indifferentem ut subjiciatur quasi potestati voluntatis creatae ••••ut habitu•• voluntati hominis, unde fit ut Deus supposita voluntate (seu ut loquitur Raynand. loc cit sect 360. pacto cum causis secundis inito vel potius lege sua de cooperando) non fit agens liberum sed perinde ac si ess•••• necessarium & nobiscum sine cogni∣tione concurrens, Atriag. curs. phil. disp. 10. phys. sect. 2. subs. 3. ing••••ua est haec Jesuitae cofessio cui alii sub••••••••bere tenentur, immerito itaque & inconsequenter a Raynando vapu∣lant Canus, Sot. V ••••q. Sal. & alii quod statuant Deum non esse causam liberam sed na∣turalem & necessari••m dum cooperatur ad actus nostros, vid. Ray. loc. cit. sect. 359. para∣grapho lamen sequenti fatetur hunc dicendi modum posse trahi ad bonum sensum
• (u) 1.86

  Sot. lib. de nat. & grat. cap. 31. ad secundum arg. Greg. Veg. opuse. de iustif. q. 12.
• (x) 1.87

  Pelag. apud Suar. de grat prol. 5. cap. 3. § 18.
• (y) 1.88

  Quid stul∣tius quam De∣um orare ut faciat quod in potestate ha∣bes, August. de pecc••••mer. & remiss. lib. 2. cap 6.
• (z) 1.89

  August. plurin••is in lo∣cis de nat. & grat. lib. 1. cap. 18. epist. ••0. (cui sub∣scribunt Pa∣tres concilii Carthaginen∣sis.) 91. (quae est Innocētii) & 107. Hie∣ron. epist. ad Cresiph. & lib. 1. contra Pelag. &c.
• (a) 1.90

  I knew a reverend Di∣vine, who in his younger age, being tainted with Arminianism, was, by the mercy of God, reclaimed up∣on this conside∣ration suggest∣ed to him (as he professed to me) while he was praying, what need ye ask of me that which is in your own power.
• (b) 1.91

  Hoc licet orare quod li∣cet desiderare August. ad prob. epist 121.
• (c) 1.92

  Accord∣ing to that sense in which logick proposi∣tions are called conditionall.
• (d) 1.93

  For suc∣cesse may prove a snare to thee, and make thee love the gain too well, and to mispend thy time, and ne∣glect thy call∣ing; but when it is good for thee to pre∣vail, then that is included in thy generall desire for what is good.
• (e) 1.94

  Not in every thing & as to every ob∣ject yet as to the present par∣ticular and in a qualified sense but main∣ly the confor∣mity must be as to the mat∣ter as after∣wards shall be shown.
• (f) 1.95

  Heb. 13 14. and 11.10. Mica. 2.10. Heb. 4.9.
• (g) 1.96

  Mat. 6.11.
• (h) 1.97

  Psa. 4.7.
• (i) 1.98

  Prov. 30.
• (k) 1.99

  Sufficienti∣am non inde∣cent••r vult quis∣quis vult nec∣amplius vult, alioquin non ipsam vult, & ideo nondecen∣ter vult. Au∣gust ad prob: epist 121. cap. 6.
• (l) 1.100

  Qui au∣tem dicit in o∣ratione, Domine multiplica di∣vitias meas—aut honores me∣os auge, aut fac me in hoc seculo praepoten∣tem, atque clarentem &c. puto cum non invenire in o∣ratione Domini∣ca quo possit haec vota cooptare. Aug. ibid. cap. 12.
• (m) 1.101

  1 Cor. 14.33.
• (n) 1.102

  Mat. 6.11.
• (o) 1.103

  Prov. 30.8.
• (p) 1.104

  Mat. 6.11.
• (q) 1.105

  Pro. 30.8.
• (r) 1.106

  Vera enim est haec conditi∣onalis Si Pet∣rus esset Buce∣phalus esset ir∣rationalis.
• (s) 1.107

  Suppositio (ut aiunt) ni∣hil ponit.
• (t) 1.108

  See part. 4. sect. 1.
• (u) 1.109

  Hypotheti∣ca exposita con ditione evadit absoluta.
• (x) 1.110

  1 Cor. 10.31.
• (y) 1.111

  1 Joh. 1.3.
• (z) 1.112

  Yea, Sua∣rez goeth a greater length then others, affirming, that outward and indifferent things, such as riches are, per¦se expetibilia & propter se amabilia And yet Sua∣rez will not deny, that there externals are but bona utilia, and so cannot, as such, be desired for themselves, but only because of their use.
• (a) 1.113

  Eph. 2.12.
• (b) 1.114

  Ne puten∣tur mala, dan∣tur & bonis: ne putentur maegna vel summa bona, dantur & ma∣lis Itemque auferuntur ista & bonis ut probentur & malis ut cruclentur, August epist. 70. Bonif. com.
• (c) 1.115

  Rom. 12.13. Rom. 13.7, 8. &c.
• (d) 1.116

  Luth. in Gen.
• (e) 1.117

  Quando temporalia pe∣titis, cum mo∣do petite, cum ••imore petite, illi committite ut si prosint det, si scit obes∣se, non det, quid autem prosit quid ob∣sit, medicus novit non aegrotus, Aug. serm. 53. de ver. dom.
• (f) 1.118

  Primum h. e. praecipue. Glos interlin. Primum non tempore sel dig mi••ate; primum querite regnum Dei, i. e. prae ponite omnibus rebus caeteris Glos. ordi. & quod primum relativè dica∣tur ad secun∣dum pater, &c. Nic. de Lyra in loc.
• (g) 1.119

  Cor. 12.31.
• (h) 1.120

  Mat. 16.26. 1 Tim. 6.9.
• (i) 1.121

  Mat 6.32.
• (k) 1.122

  1 Joh. 3.9. Eph. 4.24. 2 Cor. 5.17. &c. grace is (as it were) the soul of the new man, & instanti in∣funditur, it comes at once and animates the whole.
• (l) 1.123

  In what sense we may be said to pray absolutely for spiritual things. See Concl. 10. and in what cases properly, Concl. 11.
• (m) 1.124

  Finis dat mensuram & ordinem m••di∣is in omnibus appetibil bus & agibilibus (inquit Thom) men∣sura est fi∣nis— & id••o quae sunt ad fi∣nem habent modum ex eo quod sunt fini proportio∣nata, Thom. 2, 2. quaest 27. art. 6. in corp.
• (n) 1.125

  Ps 7.15. and 9.15.16. Prov. 5.22.
• (o) 1.126

  Vid. apud Gul. Tuis. in Corv. defens. Arm. pag 106. explicationem dicti, Mat. 13.12, habenti dabitur.
• * 1.127

  Concl. 9.
• (p) 1.128

  Quia ha∣bitus non dat p••sse, sed meli∣us & facilius operari; male ergo vulgo di∣cuniur habitus gratiosi cum aent simplici∣ter posse.
• (q) 1.129

  1 Joh. 3.9.
• (r) 1.130

  Jam. 5 15. Concl. 10.
• (s) 1.131

  A modest enquiry after the sense of the common asser∣tion of Casu∣ists ••practicall Divines, &c. laid down as a principle to be embraced by all, rather then to be ex∣amined by any, viz. that grace should be prayed for absolutely, but the degree conditionally.
• (t) 1.132

  Gen. 30.1.
• (u) 1.133

  Gen. 15.2.
• (x) 1.134

  If he had not his eyes fixed on the Messiah, who was to be his son.
• (y) 1.135

  As Queen Mary of England a little before her death said, If she were anatomized, Calis would be found engraven upon her heart, such was her grief for the lose of it.
• (z) 1.136

  It may be here askt, whether the man child be brought forth, or if the soul be yet in be pangs of the new birth when it doth thus groan? but it sufficeth to our purpose, that many have come a great length that way, who have perished eternally.
• (a) 1.137

  Esth. 4.16.
• (b) 1.138

  viz. part. 2. ob. 2.
• (c) 1.139

  Heb. 4.2.
• * 1.140

  Concl 12.
• (d) 1.141

  Cant. 2.17.
• (e) 1.142

  Mark. 9.24.
• (f) 1.143

  The Christi∣an must be like the Crocadile, that (as some affirme) grows as long as it livethand ceas∣eth to be when it ceaseth to grow.
• (g) 1.144

  Joh. 15.8.
• (h) 1.145

  The•• Gloss confuted.
• (i) 1.146

  The second evasion confu∣ted.
• (k) 1.147

  Joh. 15.1, 2.
• (l) 1.148

  I do not speak of the original want of Gods image, as if that were not our sin, but of an acquired impotency, as if that in the supposed case would be im∣puted to us according to the tenor of the covenant of grace.
• (m) 1.149

  Eccl. 10.1.
• (n) 1.150

  2 Cor. 4.7.
• (o) 1.151

  Perfectio adveniens abo∣lebit quicquid imperfectioni servit. Calv. in loc.
• (p) 1.152

  Hence we reject Caje∣tans gloss on that place, 1 Cor. 13.10. where univer∣sally he affir∣m th, that whatsoever hath any im∣perfection in it shall be totally done away: quod non sup∣plebitur ei quod ex parte est, altera par••, sed iplum quod ex parte est tolletur; only he maketh an exception in love upon a strange ground, which we will not stay to examine. You will say, doth not the Ap••stle affirm, that knowledge shall vanish away, ver. 8. Ans. Not simply and totally, but as to its imperfections, both negative and privative. Neque enim ipse scientiae & notitiae habitus abolebitur, sed alius fiet, tum qualitate, tum quantitate, Beza in 1 Cor. 13, 8. vid. Scholasticos in 3 sen∣tent. dist. 36. & ad Thom. 1, 2. quaest. 67.
• (q) 1.153

  M. Gee Treat, of Pray. ch. 3. sect 2. pag. 126, 127.
• (r) 1.154

  Tho. 1, 2. quaest. 55. art. 4. vid. Alph. Curiel ad loc & ad art. 3. dub. 1, 2, 3,
• (s) 1.155

  Virtute potest aliquis malè utitan∣quam objecto, puta cum malè sentit de vir∣ture, cum odit cam vel super∣bit de ca non autem tanquam prin∣cipto usus, ita scil. quoá malus sit actus virtutis. Thom loc. cit. ad 5.
• (t) 1.156

  1 Joh. 2.9.
• (u) 1.157

  Nullum est in hâe vitâ bonum quo bo∣mo prosua li∣bertate non possit malè uti aliquo modo, Suar, ubi su∣pra cap. 17. sect. 9.
• (x) 1.158

  viz. Whe∣ther we may ask perempto∣rily the thing, and that the condition may be placed.
• (y) 1.159

  Talentum significat quae∣libet Dei do∣na, Basil. in reg brevior. inter reg. 253.
• (z) 1.160

  All these talents must be of one nature, and therefore since he who received only one, cannot be said to have received a ta∣lent of grace, so, &c.
• (a) 1.161

  Haec talen∣ta scholasticis vocantur gra∣tiae gratis da∣tae, & posteri ora gratiae gratum faci∣entes, sed mi∣nus commode; cum omnis gratia nobis gratis detur & sola Christi justitia nos gratos faciat.
• (b) 1.162

  In hisce spiritualibus honis major vis est, & cer∣tior veritas, & fructuosior pro¦fectus, & pu∣rior perfectio. Bon. de proces. rel. sex cap. 18.20.
• (c) 1.163

  Phil. 4.4.
• (d) 1.164

  2 Pet. 1.10.
• (e) 1.165

  Ps. 4.6.
• (g) 1.166

  A word of application.
• (g) 1.167

  1 Tim. 4. 2 Pet. 1.3.
• (h) 1.168

  2 Cor. 6.12.
• (i) 1.169

  Hab. 2.5.
• (k) 1.170

  Because inordinatly, our desires not answering the excellency and necessity of the object.
• (l) 1.171

  Luk. 12.20.
• (m) 1.172

  Modus diligendi De∣um, est s••••è mo∣do diligere, Bern. de di∣lig. Deum in princ. vid. Thom. 2, 2. quaest. 27. art 6.
• (n) 1.173

  1 Cor. 12.31.
• (o) 1.174

  Propert. 1 eleg. 3.
• (a) 1.175

  Jam. 2.8.
• (b) 1.176

  Orat apo∣stolus pro pl••be, orat plebs pro apostolo, oro se omnia membra orant, coput pro omnibus inter∣pellat, August in Psa. 34.
• (c) 1.177

  Ideo non di∣cimus, paterme∣us, sed noster, nec da mihi sed da nobis, quia uni∣tatis magister noluit privatim preces fieri, ut scilicet quis prose tantum precetur Cypr. in lib. de orat. Dom.
• (d) 1.178

  Mat. 19 19
• (e) 1.179

  Prose ora∣re necessitas co∣git, pro altero autem charitas fraternitatis hortatur. Autor operis imper in Mat. cir. prin tom. 2. hom. 14.
• * 1.180

  Concl. 1.
• (f) 1.181

  The two grounds of prayer menti∣oned by the A∣postle, 1. the want and ab∣fence of some good; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. The pre∣sence or fear of some evil, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (g) 1.182

  This ap∣peareth to me to be the main ground of dif∣ference▪ which, with submissi∣on, Ioffer to the consideration of the judicious.
• (h) 1.183

  Preces ge mituslachrymae arma sunt ath∣letarum in sta∣dio versantium in agone su∣daentium, non victorum in caelo triumph∣antium, Tilen. synt. part. 2. disp. 49. § 22.
• (i) 1.184

  Mat. 5.26.
• (k) 1.185

  Mat. 19.8.
• (l) 1.186

  Dr. Usher, in bis answer to the challenge made by a Je∣suit, § of pray∣er for the dead. Dr. For∣bes. instr. hist. theol. lib. 13. cap. 9. &c. M. Perkins, Dem. of the Problem. pag. 531, 561. &c.
• (m) 1.187

  Dr. Ush∣er loc cit. § of Purgatory, pag, (mihi) 190.
• (n) 1.188

  Albeit be∣fore that time the Saints did mention the Defunct, (es∣pecially the Martyrs) in their prayers; yet, that was only, 1. by way of commemo∣ration, propo∣sing them as an example worthy of their imitation. 2. By way of con∣gratulation: but not, 3. by way of peti∣tion, as if they had askt any thing from or for the Mar∣tyrs.
• (o) 1.189

  Tert. lib. de monog. cap. 10. where he layeth this charge upon a widowes to pray frequently for their dead husband.
• (p) 1.190

  Tert. de test. anim. cap. 4.
• (q) 1.191

  Origen. lib. 2. de princ. cap. 10, 11, 12. hom. 3. in Psa. 36. hom. 13. in Hieron.
• (r) 1.192

  Or shall I say, aer incog∣nitus: for, some of them will have Pur∣gatory to be in the air, potest dici probabi∣liter quod in superiori regi∣one, i. e. in aere sit locus Purgatorii, Guid. de Baiis. super decret▪ part. 2. causa 13. quaest. 2. Fol. (mihi) 237.
• (s) 1.193

  Lib. 2. de prin, cap. 6. lib. ib. 3. cap. 6. tom. 18. in evang. Johan. hom. 1. in Le∣vit. But how far contrary is this to what he affirmeth in other places; and in his La∣mentation he affirmeth, that he was con∣demned to e∣verlasting pu∣nishment, and could he then think that the devils at length would escape.
• (t) 1.194

  Thom. in sup. quaest. 99. art 3. in corp ex Aug. lib. 21. de civit. Dei cap. 17.18. vid. Chrys. hom. 21. in Acta, August. Encherid. cap. 110. & de civit. Dei lib. 21. cap. 24.
• (u) 1.195

  Serm. de Defunct.
• (x) 1.196

  And yet Gregory himself professeth, that those who die in their sins are no more to be prayed for then the devils, Dialog lib. 4. cap. 44.
• (y) 1.197

  Non dixit metuatis eum qui postquam occiderit, mittit, &c. Theoph. in Luc. 12.5.
• z 1.198

  Chrysost. in Acta hom. 21. in epist. ad Philip. hom 3. vid. Thom in 4. sent. dist. 45. quaest. 2. art. 2.
• (a) 1.199

  Damas. loc. cit.
• (b) 1.200

  Thom. in lib. 4. seut. dist 45 quaest. 2 art 2. ad. quartum.
• (c) 1.201

  Alph. Mendoz. cout t••col. quaest. 6. sect. 5.
• (d) 1.202

  Bellar. de∣purga••. lib. 2 cap 18. At fortesse melius. rejicerentur ut Apocrypha quae asseruntur de illo cranio non enim in libro, &c.
• (e) 1.203

  Lomb. 4. sent. dist. 45. ex Aug. Ench. cap. 110. qui∣bus prosunt suffrágia aut ad hoc prosune ut plena siat remissio, aut tolerabilior sit ipsa damna∣tio— medio∣criter malis suffragantur ad paenae miti∣gationem.
• (f) 1.204

  Certum est Ecclesiae suffragia non prodesse beatis nec damnatis, sed solum its qui in Purga∣torio degunt— id quod do∣cent omnes scholastici, &c. Bellar. loc. cit.
• (g) 1.205

  This strange fire must have a strange effect other fires can serve to dresse, boyl, &c.
• (h) 1.206

  Isa. 41.23. Jer. 10.5. Concl. 2.
• (i) 1.207

  Nulla iniquitas ex proprio genere est peccatum ad mortem, led aliundè habet quod sit ad morton, viz. ex parte pec∣cantis, si ••ta affictus fit ad peccatum ut veli••••n co per severar: u••que ad mortem, Cajetan. in 1. Joh. 5.16.
• (k) 1.208

  Est ali∣quod peccatum quod uunquam ren ittitur, hoc autem est du∣ritia cordis qua homo re∣nuit usque ad sine••n vitae remissionem peccati per pae∣nit entiam ac∣cipere. Alf. de Castro ad∣vers. haeres liv. 12 sect. peccatum baer. 6.
• (l) 1.209

  Rhem. on 1 Joh. 5.16.
• (m) 1.210

  Alf. a Ca∣stro loc cit.
• (n) 1.211

  Haeresis Armenorum.
• (o) 1.212

  August deSerm dom in monte propè fi∣nem.
• (p) 1.213

  Beda in 1 Joh. 5.
• (q) 1.214

  Richard. de Sancto Victo∣re apud Alf. a Castro loc. cit.
• (r) 1.215

  I••a ut qu∣amvis paeniten∣tia facta, culpa remittatur oportet tamen ut omnem pae∣nam peccato debitamsolvat.
• (s) 1.216

  Theophyl. Mat. 12.
• * 1.217

  Concl. 3.
• (t) 1.218

  Except according to the limitation to be added afterwards.
• * 1.219

  Concl. 4.
• (u) 1.220

  Quum id peccatum ma∣gis intus late∣at quam foris se prodat, ni∣hil aequa nobis caven••um que hoc unum¦n•• de quo∣quam te∣merc hac in parte juaice∣mus. Beza in 1. Joh. 5.16.
• (x) 1.221

  Nescientes quis pertineat ad praedestina∣torum nume∣rum, quis non pertineat, sie affici debemus charitatis af∣fectu ut om∣nes velimus salvos fieri, Aug. de cor. & gras. cap. 15.
• (y) 1.222

  Au non homini sanctissimo convenit pa∣lam protestari se (nisi Deus aliter statu∣isset) percupere ut ipsis ignos∣ceret de qui∣bus tamen De∣us aliter for∣sitan constitu∣erit, Twiss. vindic. part. 2. sect. 23. di∣gres. 7. prope finem.
• (z) 1.223

  Twis. loc. cit. pag. 243.
• (a) 1.224

  Heb. 10.26, 27.
• (b) 1.225

  Si de ali∣quibus ita cer∣ta esset eccle∣sia ut qui sunt illi etiam nos∣set qui, licet in hac vita sunt constituti, ta∣men praedesti∣nati sunt in aternū ignem ire cum di∣abolo, tam pro cis non oraret quam nec pro ipso, August. de civit. Dei lib. 21. cap. 24.
• (c) 1.226

  Lyra in 1 Joh. 5.16.
• (d) 1.227

  D. Twiss. vind. part. 2. dig. 7. ad. § 23. & in Cor∣vin. def. Ar∣min. animad. pag. 256.
• (e) 1.228

  Qua via∣tor.
• (f) 1.229

  1 Pet. 1.9.
• (g) 1.230

  2 Sam. 12.14, 16.
• (h) 1.231

  Davenant determin. 32. vitam ducere virginalem in genere res con∣silii est non prae∣cepti, atque sic videtis ca qua∣confilia haud incommode di∣cuntur, si ope∣ris speciem con∣sideremus fieri tamen posse praecepta ali∣quando si speci∣ales circum∣stantias penfite∣mus.
• (i) 1.232

  Burgess ou Joh. 17. serm. 41.
• (k) 1.233

  Nicho∣laus de Lyra in 1 Joh 5.16. non esset pro eo oran∣dum ut pae∣nam aternam evaderet, posse tamen orari pro co ut mi∣nus peccaret & per conse∣quens ut mi∣nus puniretur in inferno.
• (l) 1.234

  1 Sam. 16.1.
• (m) 1.235

  Jer. 17.6.
• (n) 1.236

  Theodor. hist. lib. 4. cap. 9.17.19.
• (o) 1.237

  Nunc enim propterea orat Ecclesia pro iis quos in ge∣nere humano habet inimices quia tempus est paenitentiae fructuosae, Aug. de civit. Dei, lib. 21. cap. 24.
• * 1.238

  The Po∣pish dream of Falconilla and Tr••j••ns deliverance out of bell by the prayers of Theela and Gregory, is fabulous and ridiculous. As also that of Augustine, (though an eminent An∣cient) Neque enim de qui∣busdam vera∣citer d••cere∣tur, quod non eis r••mitra∣tur, neque in hoc seculo, neque in fu∣tur (Mat. 12.23) nisi ••s∣sent quibus etsi non in isto tamen remitteretur in futuro, Aug. de civit. Dei lib. 21. cap. 24.
• (q) 1.239

  An im∣possible wish conceived by the Apostle, to witness, 1. his charity to∣wards his bre∣thren; and 2. his zeal of Gods glory, to be illustrat∣ed in the sal∣vation of a whole Nation, Diod on Rom. 9.3.
• (r) 1.240

  Rom 9.3.
• (s) 1.241

  Exod. 32.32.
• (t) 1.242

  Atqui hoc esse norat impossibile & Dei proposito adversum; ideo votum conditionale est — nec ideo frustra, quia etsi norat fieri non posse, tamen sic vehementiam affectus sui testatam fecit-Sic & Mosis votum accipi debet, D. Paraeus in Rom. 9. dub. 1.
• (u) 1.243

  Absit ut hoc sentiamus: neque enim te∣mere hoc ve tum effutivit, sed deliberato consilio scrip∣sit dictante Spiritu Sancto. Ait enim se non mentiri sed veritatem dicere in Chri∣sto attestante sibi conscien∣tiâ suâ in Sp. S. D. Par.. ibid.
• (x) 1.244

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, optarim, may well be rendred, I would wish, viz if it were possible, vide lector num accipi possit, (saith Eras∣mus in lo••) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pro optarim si fieri poss••t.
• (y) 1.245

  Tanti erat apud illum Dei gloria & cha∣ritas in suos, &c. Beza in Rom. 9.3.
• (z) 1.246

  Ferventi∣ores isti af∣fectus ut pre∣cipitanter fe∣runtur, ita nihil aliud in∣tuentur aut 〈◊〉〈◊〉 considerant quam id quo tendunt; itaque non conjung ebat clectionem Dei cum vot•• suo Pau∣lus; sed praeterita ejus memoria, totus in Judaeorum salutem intentus erat—quod si ergo in Deo, non extra Deum diligomus, nunquam erit nimius nos••er amor. Calvin in Rom. 9.3. porre quod tantopere Paulum cruciavit Judaeorum exitium, quod Deo volente atque ita disponente accidisse noverat? hinc docemur non impedire obedientiam quam Dei providen∣tiae deferimus, quin ad perditorum hominum ruinam ingemis••amus, cui tamen sciamus justo Dei judicio destinatos: potest enim idem animus duplicem hvnc affectum recipere; ut quum in Deum respicit, libenter perire sustineat quos perdere ille de••revit, quum ad homines cogitati∣onem reflexit, eorum malis condolescat, longe ergo falluntiur qui 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in hominibus piis requirunt, ne Dei ordinationi repugnent. Calu. ibid in ver. 2. vi∣demus igitur Christianam sidem non inducere 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vel Stoicismum D. Paraeus in Rom. 9.2.
• (a) 1.247

  Jubet ora∣tiones, non pro fidelibus modo concipi, sed prouniverso genere humano —jubet preci∣bus complecti omnes morta∣les. Calvin. 1 Timoth. 2.1.
• (b) 1.248

  Ames. cas. Consc. lib. 4. cap. 20.
• (c) 1.249

  Medul. lib. cap. 7. Bel. enerv. Tom. 4. lib. 2. cap. 2. contra Gre••in∣ch. de prades. tin. cap. 5. &c.
• (d) 1.250

  Musc. on Joh. 17.9.
• (e) 1.251

  Nec Chris∣tus pro mundo 1. e. filiis lu∣jus seculi ora∣vit, nec Aposto∣lus petit ut pro mundo or••mus: aliud est sim∣pliciter pro omnibus homi∣nibus—aliud promundo ora∣re, sicut aliud est omnes mor∣tales diligere & aliud dili¦gere mundum; nos ignoramus quinam alli sint &c
• (f) 1.252

  Which he expr••sseth by the world
• (g) 1.253

  And thus he calleth them all men in the world or all mor••a••ls.
• (h) 1.254

  Calvin in 1 Tim 2 1.
• (i) 1.255

  Qu••t erant eo temporema∣gistratus tot e••ant ecclesiae hostes; & pe∣n•••• Romanos infideles erat summa rerum — Jubet autem Paulus nominatim illos in precibus comprehendi: sed quid s•• tum Julianus Apostata imperasset? nempe hic unus erat ex corum numero pro quibus precandum non erat. Beza. in 1 Timoth. 2.2.
• (k) 1.256

  Prov. 6.28.
• (l) 1.257

  2 Cor. 11.28.
• (m) 1.258

  Mr. Hud∣son, vind. of the ess. and unity, &c. ch. 6. sect. 5. pag. 137. &c. O! if that point were more seriously pon∣dered by the Ministers of Christ, how that thus in some respect, and by vertue of their office the care of all the Churches lyeth upon them; how affectionatly would they desire? and with what fervency would they pray for their welfare, to whom they could not preach? &c.
• (n) 1.259

  Dr. Ames loc. cit. Mr. Gee treat of prayer, pag. 109.
• (o) 1.260

  Luk. 6.35.
• (p) 1.261

  Mat. 5.45.
• (q) 1.262

  Ex p••rte boni quod ami∣co optamus omnes homi∣nes aeque dili∣gimus ex cha∣ritate, quia omnibus opta∣mus bonum idem in gene∣re sc. beati∣tudinem aeter∣nam, Thom. 2.2. quaest. 26. art. 6. ad. 1.
• (r) 1.263

  Prov. 25▪ 22.
• (s) 1.264

  Proximus aliquo modo est omnis ho∣mo, cui aliqua ratione possi••∣mus commoda∣re, Ames. Ca••▪ consc. lib. 5. cap. 7. honor extendi debet ad omnem proximum, i. e. ad om∣nem hominem, Sciagraph. ••at. Chr. Do∣min. 39. vid. Thom. 2.2. quaest. 25.26.
• (t) 1.265

  Nam si ab uno homine quem Deus finxit om∣nes sumus oriundi certe consanguinei sumus — summum inter se hominum vinculum est humanitas, quod qui diruperit is nefarius & parricida existimandus. — Quod si ab uno Deo inspirati omnes & animati sumus, quid aliud quam fratres sumus? &c. Reusn. symb. Imper. part. 3. symb. 12. Othonis 1. Amicitia non angustis sintbus terminanda est; omnes enim quibus amor & dilectio debetur, amplectitur — pervenit au••em usque ad inimicos pro quibus etiam orare praecipimur; ita nemo est in genere humano cut non dilectio••, etsi non pro mutua charitate, pro ipsa tamen communis naturae societate debeatur, August. ad. Preb. epist. 121. cap. 8 At pater ut gnati sic nos debemus amicis si quod sit vitium non fastidire, Ho∣rat. 1. Serm. 3.
• (u) 1.266

  Arist. 2. Rhetor. cap. 4.
• (x) 1.267

  Thom. loc. cit. scil 2.2. quaest. 26. art. 6. ad 1.
• (y) 1.268

  Gen. 4.9.
• (z) 1.269

  Quan∣tumvis non accederet ex∣pressum custo∣diae manda∣tum, na••••ra omnes jubet mutuo esse custodes ac defens••res sa∣lutis nostrae & alienae. D. Paraeus in loc.
• (a) 1.270

  Si autem diligerent non dicerent quid nobis & tibi? August. ad Sixt. Rom. Presb. epist. 105.
• (b) 1.271

  Luk. 4.34.
• (c) 1.272

  Jam. 2.8.
• (d) 1.273

  1 Tim. 1.1, 2. 1 Pet. 2.13, 14, 15, 17. Prayer is the best tribute we can give to our Kings and Rulers.
• (e) 1.274

  Rom. 15.8.
• (f) 1.275

  Speciales hae preces ad Apostolos so∣lum pertinent, alias pro ami∣cis, pro inimi∣cis, pro bosti∣bus aliisque ••mnibus ora∣vit silius Dei Aretius in l••c.
• g 1.276

  Here the distinction (so much tos∣sed in the schools) be∣tween the sufficiency and efficacy of Christs death, will not (as I con∣ceive) be de∣nyed to have place.
• h 1.277

  Sed quiae de nullo certa est (viz. Eccle∣sia) orat pro omnibus—nee tamen pro em∣nibus exaudi∣tur August de civit. dei lib. 21. cap. 24.
• i 1.278

  Jam. 5.15.
• * 1.279

  Concl. 6.1.2.3.4.5.6.
• k 1.280

  Quo quis∣que est major magis est pla∣cabilis irae Ovid. 3. trist. 5.7.
• l 1.281

  2 Sam. 14.14.
• * 1.282

  9.
• * 1.283

  10.
• * 1.284

  11.
• m 1.285

  Bis vin ci•• qui se vincit. Publian. apud Reusn. clas. 1. Sym. 50.
• n 1.286

  Qui tollit litem fas huic est fausta pre∣cari. Reusn. class. 3. Symb. 16.
• (o) 1.287

  Qui litem aufert execra∣tionem in be∣nedictionem mutat, symb. Henrici, 3. Nigri.
• (p) 1.288

  Vid. Au∣gust. contr. li∣ter. Petiliani lib. 2. cap. 23.86, 92. & in Evan. Joan tract. 2.
• (q) 1.289

  Isa. 59.15.
• (r) 1.290

  Gen. 18.
• (s) 1.291

  Josh. 24.15.
• (t) 1.292

  Not that David ever was in those countreyes, but he called those so, amongst whom he was, by reason of their fierce barbarousnesse and wicked∣nesse. Diodat on the place.
• (u) 1.293

  Gen. 30.30.
• (x) 1.294

  Gen. 39.5.
• (y) 1.295

  Gen. 41.
• (z) 1.296

  Sam. Clerk. in his life.
• (b) 1.297

  Sicuti in aliis charitatis officiis ita in precibus prima debet esse cura sanctorum. Calvin. in Eph. 6.18.
• (b) 1.298

  Gen. 41.9.
• (c) 1.299

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 includit & supponit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod enim ali∣cuiconvenitqua tali necessario convenit omui; ideoque a qua∣tenus adomne vales conse∣quentia, vid Arist, 1. Post. cap. 4.
• (d) 1.300

  Eph. 6.18.
• (e) 1.301

  Joh. 15.1.
• (f) 1.302

  Pet 2.2.
• (g) 1.303

  Mr. S. Cleark in his life.
• (h) 1.304

  1 Cor. 4.13.
• (i) 1.305

  2 Cor. 8.23.
• (k) 1.306

  Joh. 12.31.
• (l) 1.307

  Eph. 6.12.
• (m) 1.308

  Isa. 9.15, 16. Mat. 15.14.
• (n) 1.309

  Isa. 56.10, 11. Ezek. 34.2.
• (o) 1.310

  2 Cor. 5.20. Eph. 6.20.
• (p) 1.311

  Isa. 56.10. Jer. 6.17
• (q) 1.312

  2 Cor. 10.3, 4.
• (r) 1.313

  Eph. 6.11, 12.
• (s) 1.314

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. (inquit Beza in loc.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sceleratos spi∣ritus.
• (t) 1.315

  2 Cor•• 6.11, 12.
• (u) 1.316

  I hope none will judge that I am particu∣larly aiming at this people to whom I have a special relation, and that I am preaching my own case; though I had reason, (and I wish none had greater) I would not go to the pul∣pit, far lesse to the presse with any sach challenge and complaint.
• (x) 1.317

  Phil. 2.21.
• (y) 1.318

  Rom. 1.14.
• (z) 1.319

  Jer. 4.19.
• * 1.320

  Ezek. 37.3, 4, 5.10, 11.
• (b) 1.321

  Hab. 2.3.
• (c) 1.322

  Gal. 3.1.
• (d) 1.323

  Though] 〈◊〉〈◊〉 neither the decree nor providence of God be our-rule, yet both are a comfort∣able motive to pray.
• (e) 1.324

  Amicorum est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Arist. idem velle at∣que idem nille ea demum vera amicitia est Salust. amicus quasi alter idem, amici∣tia una anima in duobus cor∣poribus. Ami∣corum commu∣nia omnia. dicta Pythag.
• (f) 1.325

  Jam. 5.16.
• (g) 1.326

  Dan. 2.17, 18.
• (h) 1.327

  Esth. 4.16.
• (i) 1.328

  Rom. 15.30. 2 Cor. 2.11. Eph. 6.19. Colos. 4.3. Phil. 1.19.
• (k) 1.329

  Cant. 6.4.
• (l) 1.330

  Cant 4.15.
• (m) 1.331

  Heb. 6.17.
• (n) 1.332

  I shall now offer to your consideration a motion made by a judicious Divine, with his regrate that few or none make con∣science to seek after that pro∣mising remedy held forth by him there, In such a case (viz. of Spiri∣tuall deser∣tion) Com∣mend (saith he) thy condition to the publick' prayers of the Church, especially upon dayes of solemn seeking God: if persons be sick and in danger of death, then a Minister shall have a bill handed to him, to pray for their bodily health; but I wonder that amongst all our bills there are no complaints of soul-sickness: Oh! beloved, It would do a Ministers heart good (as we say) to receive a score or two of bills upon a sabbath day to this purpose, one that hath a hard heart, that hath been often heated and is grown cold again, one that hath been long under conviction, and finds no gracious issue of it, one that cries aloud after God and can have no answer, one that is assaulted with fearfull temptations, that cannot get any evidence of Gods love, and goes heavily all the day long &c. desires their prayers. It may be God expects ye should thus make many friends to speak to him, that thanks may be rendred by many on your behalf; as the Apostle expresseth himself in a like case 2 Cor. 1.11. &c. Sym. Ford Spirit of bond. and Adopt. 2. Treat. Ch. 15. Pag. 30. if the Saints do thus need the publick prayers of the congregation, must not ignorant secure hard-hearted sinners stand in far greater need of this help? with what seriousnesse and fervency should they commend their condition to the prayers of the Church? but alas! many will rather perish then com∣plain of their case and danger.
• (o) 1.333

  Psal. 68••3.
• (p) 1.334

  Rom. 15.30.
• (q) 1.335

  Job. 6.4.
• (r) 1.336

  Job 10.6.
• (s) 1.337

  Job 7.20.
• (t) 1.338

  Job 9.17.
• (u) 1.339

  Job 13.24, 25, 26, 27.
• (x) 1.340

  Job 6.14.
• (y) 1.341

  Job 6.15.
• (z) 1.342

  Zech. 13.6.
• (a) 1.343

  Job 13.4.
• (b) 1.344

  Obad. 22.
• (c) 1.345

  Job 42 8.
• (d) 1.346

  Quarum alioquin nul∣lus esser usus nec enim quae semel applica∣tae fuere redi∣re possunt sed ipso usu con∣sumuntur & pereunt adeo∣que papistae (ut bene ob∣servat Cham∣ierus) can∣dem ponunt divinae libe∣ralitati legem quam severi∣tati; ut nec bis vindicet in id ipsum, nec bis idem remune∣ret, Dan. Cha. panst. tom. 3. lib. 24. cap. 3.
• (e) 1.347

  Job 15.4.
• (f) 1.348

  Jer. 31.18.
• * 1.349

  Obj.
• * 1.350

  Ans.
• (g) 1.351

  Vid. hist, aepud Euseb. lib. 5. cap. 5. Magdeburg. cen. 2 Luc. Osi∣and cen••. 2. lib. 3. cap. 12. &c.
• (f) 1.352

  Jer. 6.30.