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. IX. Of the help and assistance of the holy Spirit, of its necessity, and how it may be known, and differenced from Satanicall suggestions, and from that activity and fervency which may flow from the light and conviction of a naturall con∣science, sense of wants, &c.

Jud. v. 20. praying in the holy Ghost;

Rom. 8. v. 26. Likewise the spirit also helpeth our infirmities, for we know not what we should pray for as we ought, but the spirit it self(a) 1.1 maketh intercession for us &c.

IT's a strange word which we read, Phil. 3.20. carnall hearts will not beleeve it, they do not know how those

who constantly abide on earth, can be said to have their conversation in heaven, and O! may the trembling sinner say, would to God I might(b) 1.2 trade with that place; but Ah! the distance is great, and the way unpassable, where shall I find a ladder that will reach the heavens? I cannot move one foot, nor ascend one step towards the Jerusalem that is above, and who will take me by the hand? who can help? what can the weak creature (though willing and ready) do for my assistance? what though I stood upon its shoul∣ders, and though all the power in nature were combined and united together, it could not elevat a sinner above the earth. Nay, but though thou be weak and infirm, and very unfit for such a journey, yet thou hast help at hand, the Spirit is ready to help thy infirmities, and to inable thee to pray, and thus to keep correspondence with, and have thy conver∣sation in heaven; unto thee, O Lord, do I lift up my soul. You will say, O noble designe and resolution! but where shall David find a chariot to carry his half dead and heavy heart so far? and by what wing•• shall he ascend and mount so high? Nay, but hearken, and he will teach thee the way, he takes the right course, he doth not debate nor dispute the question, but by prayer approacheth the Throne, and quick∣ly as with wings ascends to heaven, and gets accesse, and pre∣sents his supplication to the King, Psal. 25.1, 2. &c. Psal. 86.1, 2, 3, 4, 5, 6. But yet if David had been left alone, he would have found the distance too great and his legs too weak for such a ••••r voyage; after his fall he missed his guid, and with what importunity did he pray the Lord to uphold him with his free Spirit, and that he would not utterly take away his holy Spirit from him, that his mouth, which for want of the breathing of the spirit for a while was slopt, might be opened again? Psal. 51.12.11.15.

What we are now to say concerning the help and assistance of the Spirit, may be comprehended under th•••••• three ••cads. 1. We will bring some reasons holding forth its ••••••ss••ty; 2. We will show how and after what maner the Spirit helpeth us to pray▪ 3. How the motion of the Spirit may be distingui∣shed. 1. From satanicall suggestions; 2. from the naturall

motions of our own spirit, sometimes pressing and drawing us to the Throne; adding a word of application, but re∣serving severall practicall questions to the cases, Part, 3.

As for the first, The necessity of divine help and assistance, may appear, 1. from our ignorance; 2. from our impotency and inability; 3. from our unwillingnesse and aversnesse; and, 4. from Gods justice and holinesse, which otherwise would obstruct our accesse and acceptance.

1. Then we are naturally blind and ignorant, we know not spirituall things, those most excellent and necessary things; nay, they are foolishness unto us, untill the Spirit discover their excellency, and our misery without them, 1 Cor. 2.11, 12, 13, 14. and therefore, without the light and direction of the Spirit, we cannot love and desire them, nor pray for them; what we(c) 1.3 know not, we cannot love or prize. Yea as to temporalls, we are ready also to mistake, and to ask a(d) 1.4 serpent in stead of fish; and we are ready to be too peremptory in those foolish destructive desires. We know neither what, nor how to ask; and therefore we stand in need of the help of the Spirit, that he may teach us to pray as we ought, and according to the will of God, Rom. 8.26, 27.

2. As we are thus foolish and ignorant, so we are weak and impotent; nay, dead and without strength, and cannot move one step towards God without his help; untill he(e) 1.5 blow upon those dry bones, and put a new principle of life in∣to them, and then draw our heavy and dull (though a little quickened and enlivened) hearts up to the Throne of grace, Eph. 2.1. Rom. 5.6. Ioh. 6.44. we are not able and suffici∣ent of our selves to think one good thought, 2 Cor. 3, 5. nor to speak a right word; none can (beleevingly and with affections sutable to such an object) say, that Jesus is the Lord, but by the holy Ghost. Cor. 12.3. such corrupt trees as we naturally are, can bring forth no good fruit; Mat. 7.18. unto the defiled and unbeleeving, nothing is pure, Tit. 1.15. his heart and conscience being polluted, his best things, his prayers and sacrifices are naught and loathsom, they are an a∣bomination to the Lord, Pro. 21.27. and 28.9. and therefore un∣lesse

the Almighty stretch forth his arme for our help, we cannot look up to him; we have no oblation which we can offer to him, not a thought or word sutable to his Majesty and greatnesse, and the nature of that heavenly exercise; nay, though we were translated from death to life, yet still we labour under so much weaknesse and infirmity, that we neither know nor are able to ask what or as we ought, un∣lesse the Spirit(f) 1.6 help our infirmities, Rom. 8.26. Prayer is too great a weight for our weak armes to lift, but when we are pulling and tugging to no purpose, then the Spirit cometh, and(g) 1.7 takes up the heaviest end, and also upholdeth and strengthneth our hands for lifting the lightest, and thus maketh the work sweet and easy to us; the Spirit helpeth (saith(h) 1.8 Leigh) as the nurse helpeth the little child, who by it self can neither stand nor walk; and thus by the hands of the nurse, taking it by the steeves, it is inabled to go as she directeth; so weak Saints, &c.

But, 3. as we are thus blind and weak, so we are unwill∣ing, wicked and obstinat; We have much enmity against God, and aversnesse from a communion with him; the car∣nall mind is enmity (in the abstract) against God and spi∣rituall things, it is not subject to his Law and Ordinances, neither indeed can be, Col. 1.21. Rom. 1.30. Rom. 8.7. and how shall this enmity be removed, and the foolish self-destroying potshard be made be made to submit to its maker, and the rebel subject to make his supplication to the King? only the Spirit of Christ dwelling in us can make us yeeld, and lay down our weapons, and resolve to fight no more against God; the Spirit of adoption, of enemies can make us sons, and beget filiall affections in us, that we with con∣fidence may draw nigh to God, and call him Abba Father. v. 9, 14, 15.16. Gal. 4.6.

4, Our acceptance and welcom depends upon the help and concurrence of the Spirit; as weare enemies to God, so children of his wrath; haters, and hated of God; wa'k∣ing contrary to him, and he to us, Eph. 2.3. Lev. 26.23, 24.27, 28. Psa. 18.26. O! but the Lord knoweth the mind of the Spirit, and will accept those desires that are breathed

in the heart by him, Rom. 8.27. The Lord knoweth not our howling and crying, he regards not our tears and prayers, they are an abomination to him, Prov. 28.9. Though all the spirits of just men made perfect, and all the Angels in heaven would joyn with us, yet they could not purchase accesse to us; by one Spirit (saith the Apostle, Eph. 2.18.) we have accesse unto the Father, and ••••ere is none beside him, that can obtain an entrance for us: Its true, Christ is the door, Joh. 10.7. but the Spirit must open the door, and get us accesse, he must take us by the hand and bring us to the Father, and put acceptable words in our mouth; yea, after he hath made our peace with God, and breathed in us the Spirit of life, yet if he do not constantly actuar and quicken that principle, our prayers will want life and ••eat, and can no more ••e called spiritual sacrifices then the levitical offering untill(i) 1.9 sire (which was of a heavenly descent) was brought from the Altar to burn it: 'Tis true, there may be much fer∣vency and heat, there may be much fire brought from natures furnace, but that common fire is strange fire, though it be brought from our own ch••mney, yet it is extraneous and unfit for the use; its smo••k is loathsome, ••nd a favour of un∣pleasant smell to God. The strange punishment of Na••ab and Abih••s for bringing strange fire to the Lords sacrifices, should be a warning to us: they should have brought sacred fire from the(k) 1.10 Altar, and not have prefaced the ordinance of God with that which was common; now this sacred fire (saith(l) 1.11 Diodati on the place) signified the power of the holy Ghost, by which we can only offer sacrifices acceptable to God; our sacrifices must be an abomination to God unlesse we bring a coal from the Altar, and writ u••••n the br••••things of his Spirit to quicken and warm our dead and c••ld affecti••••e,(m) 1.12 Fire from heaven on the sacrifice, once was (saith one) and yet is a solemn token of acceptance.

You will say, those who are in the way to conversion, who are lying under some legal preparations, who are looking after God, and advancing some steps towards the kingdom, do often meet with acceptance, though as yet they have not the(n) 1.13 Spirit of Christ, and are none of his, and so

cannot pray in the Spirit; yet their prayers are heard, and their endeavours prove successefull. Ans. 1. There is a two∣fold acceptance, one absolute and illimited, by way of sove∣raignty, and there is a qualified and covenanted acceptance, by way of gracious transaction and free promise; the Lord out of his absolute soveraignty, may do with his own what he will, and shew mercy to whom he will, and thus accept of persons, and grant their desires, though they cannot ••••y claim to a promise, but a covenanted and ••••••••••lible accept∣ance supposeth an i••t rest in Christ, pleaded ••t the th••••ne of Grace by the help of the Spirit. But. 2▪ though such as are seeking after God in a legal way of hum••••••tion, conviction, endeavour, &c. have not as yet the Spirit 〈◊〉〈◊〉 Christ dwelling in their hearts yet they have some wark••••••d impression of the Spirit on their 〈◊〉〈◊〉; though 〈…〉〈…〉 be not yet renewed and sanctifi••••, 〈◊〉〈◊〉 the Spirit 〈◊〉〈◊〉 a s••••cial hand in every step they move ••••••••••ds God, 〈…〉〈…〉 cial insh••••ce upon their heart, 〈◊〉〈◊〉 in the ev•••• ••••y prove, and so may be called saving and effectual; ••••••••ce it tendeth that way, and may in the issue proves••••h. ••••ay, there is not any excellency in m••••, or difference (as to the better) of ••••e from another, but it prece••ds from the Spirit▪ and every 〈◊〉〈◊〉 towards the kingdom of God, must be ordered and carryed on by him, and the nearer we are brought, the ••••ore we owe to the Spirit, and his work is the more eminent and sp••∣ciall.

As to the second, how doth the Spirit ••••lo us? what is that assistance he ass••••deth to us in praye••? Ans. There is a common a distance, and 〈◊〉〈◊〉 is an ass•••••••• 〈◊〉〈◊〉 ••••••atly given to the Saints, and 〈…〉〈…〉: for it would 〈◊〉〈◊〉(o) 1.14 ••••••em∣bred, that prayer may be considered, either as a g••ft common to good or bad, or as it is a grace and ••••••ct find mea•• for obtaining what we stand in ne••d of, and thus it is prop r••••o the Saint. 1. Then as to the gift of prayer, or an ability and readines•• to express our desires (whether real or in s••••w only) in a sit and decent man••r, that must 〈◊〉〈◊〉 from 〈◊〉〈◊〉 Spirit of God, and be fr••••ly given to ••s, wh•••• ••••tu••••lly 〈◊〉〈◊〉(p) 1.15 destitute, as of the grace, so of the gift of prayer: not

only that extraordinary gift, whereby in the infancy of th Church some were able upon all occasions, according to the exigence of the hearers, to pray in a strange language, which they never learn't; not only this miraculous gift, immediatly infused by the holy Ghost (which notwithstanding was but a gift, and might be abused, as may appear from, 1 Cor. 14.15, 16.) but also the ordinary gift and faculty of expressing our conceptions and desires in apt words, and a decent maner be∣fore the Lord (to which our natural parts and industry, our hearing, reading, meditation, conference, &c. do contri∣bute and concur) must be freely given, and proceed from the Spirit of God, as the principal author and efficient: He who filled Bezaleel and Aholiab with wisdom and understanding in all manner of workmanship, Exod. 35.31. and to whom the Plowman oweth his skill in tilling and sowing the ground, Isa. 28.26.29. must not he stir up in our minds holy thoughts, and fill our mouths with sutable expressions when we come before the Lord? There is here much more then parity of reason; this being a gift for the edification and sanctificati∣on of the Church (which is his special work) though there be diversitiy of gifts (as to that end, viz. the good and building up of the Church) yet one and the same Spirit work∣eth all these, dividing to every man severally as he will, 1 Cor. 12.4, 11. But though thus the gift of prayer pro∣ceedeth from the Spirit of God, yet it being a common gift, we cannot thereby be said to pray in the Spirit, or in the holy Ghost, according to the proper sense of these words, Eph. 6.18. and Jud. 20. and as they are used by Christians, for thus they rather signifie the grace, then gift of prayer; and thus the bestowing of this gift, cannot be that assistance, after which we now enquire; there is a mutual separation, for as thus the gift may be without grace, so there may be this gracious assistance without any considerable measure of that gift, as we shew, Chap. 1. But so much now of the common assist∣ance of the Spirit, whether miraculous or ordinary.

2. As for that speciall assistance which is peculiar to the Saints, it is either habituall or actuall, 1. Then habituall grace, that seed of God and principle of life, (the soul of

the new man) is necessary to prayer, as to every spirituall performance; a dead man cannot move, and naturall life is no more necessary to vitall actions, then the life of grace to every spirituall action; the tree must be made good, else it cannot bring forth good fruit, Luk. 6.43, 44, 45. Mat. 12.33. we cannot pray in the spirit till we have received the spirit of adoption, we must be, (I do not say we must know that we are) Sons, before we can truly and in faith call God Father. The Spirit doth not infuse prayer in us as he doth the habits (or rather faculties) of grace and life, without our activity and concurrence; prayer is not (as(q) 1.16 Familists foundly dream) so the work of the Spirit, that it is not our work also, the spirit doth not pray in us or for us, but helpeth us to pray for our selves(r) 1.17 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 8.26. he concur∣reth and addeth his assistance to our work, which subjective∣ly is terminated in us, and denominats us; and can we work without strength, and untill first an active principle of life be breathed into us? hence Interpreters by the phrase praying in the spirit, Eph. 6.18. do affirm to be held forth both the spirit of him who prayeth, (viz. the new nature which frequently is so called in the Scripture) and the Spirit of God which helpeth and assisteth us in that work.

But though habituall grace be thus so necessary, yet it is not sufficient; its true the spirit of regeneration is also the spirit of supplication, therefore these two are conjoyned in the promise, Zech. 12.10. A gracious soul must pray, there is no blind nor dumb children in Gods family, all of them as they must look up to their Father, and depend on him; so they must speak to him, and lay out their wants and necessi∣ties before him: but yet there is not such a inseparable con∣nexion, but there may be and often is a separation; a gra∣cious heart at some seasons and occasions, may want the assistance of the Spirit when he would draw nigh to God, so that he may pour out naturall and carnall desires, yea and when as, to the matter, the desires are spirituall, yet they may be so weak and faint, so remisse and destitute of that life, that attention, high estimation, fervency, seriousness, &c. which the quality and worth of the object, and the nature of that

solemn and heavenly exercise requireth, that it were a great in sign ty to the holy Ghost to f••ther such prayers upon him. While then the pious and learned Mr.(f) 1.18 Baxter, saith, He ••e••••••veth there is never a prayer that ever a Be∣leever did 〈◊〉〈◊〉 up to God for things lawfull and usefull, but it was put up by the help of the Spirit. I would think this judicious Divine doth not speak universally of all prayers put up by Beleevers, but only of all such prayers as have some life and seriousness in them, some measure of attention, &c. which are the proper effects of the Spirits assistance; and while the Lord is thus(t) 1.19 called upon in truth, though there be much weakness and manifold infirmities; yet (I grant, and this may be all that this Author aimeth at) that the Lord in mercy covereth, and for Christs sake par∣doneth these imperfections, and accepteth the duty. Yet there may be such carnal ends, such deadness, indisposition, and w••nt of attention, that the beleever, after he hath done, cannot give an account what he hath askt, at least as to some p titions▪ and it were very grosse to ••ffi••••••, that such pray∣ers were put up by the help of the Spirit, there being nothing of that life, truth and other qualifications, which alwayes accompany the Spirits work and assistance. And with what shame and confusion do Beleevers many a time come from the Throne, while they reflect upon their work, and the dis∣honour they have done to God for ••••king ••i•• name thus in vain, and profaning such a soler••n ordinance, through their neglig••••••••, and giving way to carnal and distracting thoughts? and such(u) 1.20 prayers cannot be said to contain good desires; for where ••••••re is no atten i•••• and seriousness, there no d••si•••• ca•• be kindled, enlivered and s••••ct••fi••d; and so though 〈◊〉〈◊〉 ••••re never so good ••nd ••••••••ent, yet the prayer m••st ••••••ght.(x) 1.21

S•• much for the habitu•••• 〈…〉〈…〉 is pre-su••••osed 〈…〉〈…〉 previous unto, 〈…〉〈…〉 p••••••ing 〈…〉〈…〉 ••he 〈◊〉〈◊〉 is self, and 〈…〉〈…〉 upon i•• bu•• 〈…〉〈…〉 ••ff••ct, viz tha•• 〈…〉〈…〉 preserved by the Sp••••••; and wh••ich ••••••••g actu••••ed

by the spirit, doth concur with the Spirit in all our spirituall performances.

3. Then that assistance which directly and properly is held forth by the help of the Spirit, must be some actual in∣fluence and work upon the soul, and concurrence with it in it's actings; which we may branch forth in these few par∣ticulars, and speak of a four-fold act of the Spirit by way of actual assistance, (beside that constant and continual supply and influence, whereby the new man and weak principle of life is conserved and supported against the mighty assaults of old Adam within, and the strong man without.) 1. To actuat and exuscitat. 2. To strengthen and corroborat. 3. To instruct, direct and regulat. And, 4. to encourage, embolden, and make us draw nigh to God with confidence. 1. Then, the Spirit exciteth, quickneth and bloweth up the(x) 1.22 fire; though there be a principle of heat within, yet the spirit must blow upon these coals and dispell the embres before they will burn; the habits of grace do stand in need of quickning and stirring up, otherwise they cannot act, they lose their vigor and activity; unless the Spirit draw us we will not run, Cant. 1.4. Unless the wind blow upon our garden, the spices thereof will not flow out.

But, 2. we must not think that we stand in need of no more but of this quickning and exciting motion, as if the man were strong and able enough to walk, if once awakned; nay, unless the Spirit concur and assist, unless he bring furniture and provision, and put new strength in us, the work will be marred; though he did set u•• upon our feet, we would quick∣ly go to the ground and fall asleep again; though you would draw a paralitick man after you, yet he could not follow; though you did lift him up, yet he would instantly fall back again, unless you would add strength to his muscles and joints: but I said, that the Spirit must not only concur, but also strengthen and corroborat, the spirit must supply our weakness and inability. So that here we may take notice of a twofold act; 1. to concur with the new man, according to the mea∣sure of its strength and activity; 2. since the new creature is weak and not able to go of its self, the nurse must take it by

the sleeves and uphold it; we have not a sufficiency in our selves for one good thought, 2 Cor. 3.5. If the Lord hold not up our goings in his paths, our feet would quickly slip, Ps. 17.5. If his right hand did not uphold us, we could not follow after him, Ps. 63.8. There being, 1. from within so much weakness; and, 2. so much indisposition and deadness; yea, and, 3. so much contrariety, opposition and enmi∣ty, the flesh continually lusting and warring against the spirit (and though there were no more, this last were enough to ren∣der us unable to do, Gal. 5.17. The old man waxing strong, proveth a tyrant, and often bindeth the new man hand and foot, and leadeth him captive to the law of sin, Rom. 7.23.) Nay, and, 4. From without, many and subtile snares and tentations from the world. And, 5. mighty and strong assaults from the(y) 1.23 strong-man, that(z) 1.24 roaring Lyon Sathan, continually laying siege to the soul, and storming it with fierce and fresh assaults from time to time; so that we must not, with Pelagians and(a) 1.25 Arminians, think that the Spirt doth concur with, and assist us in our spiritual perfor∣mances, according to that concurrence that is given to natu∣ral agents in their operations; for they have a sufficient and compleat power and ability in their own rank and order for doing their works, and producing their several effects, though as creatures, they be indigent and dependent both in being and working, in esse & operari. As the infinit arm of the Almighty must uphold them, otherwise they must instantly evanish and return to their mother nothing, that womb from which they did come; so that same arm of divine providence must help them, and concur with them, otherwise they can do nothing: But yet a general concurrence and common work of providence, is sufficient to(b) 1.26 actuat and assist them, they being in their own kind compleat agents, and sufficiently thus proportionated for their several works and operations. But the new man is a weak creature, and hath no strength of himself to walk, he is an incompleat agent, and not able to work, unlesse he get a continual supply of strength from hea∣ven, not only to actuat and assist the little strength and acti∣vity he hath, but also to compleat and perfect the principle

and fountain; unless new water be put into our cisterns, there can no water be drawn from them; and therefore the Spirit doth not only actuat and concur, but also supply the weakness, impotency and defect of the cause it self, in all our spiritual ••ctions. And particularly as to prayer, both in reference to innate weakness, indisposition, blindness, oppo∣sition, &c. and to outward tentations and assaults, there be several things which the Spirit doth perform; and to speak now to the present point of corroboration and assistance, as distinguished from the two following, viz. the illumination and imboldning of the soul (which also belong to this general head of supply and help, but for distinctions cause, shall be handled by themselves) we shall not here speak of that com∣mon, and (as I may call it) accidental supply, which though it be required for the further perfection of the work, yet is not necessary for its prevalency and acceptance, as variety and plenty of matter, decent and apt expressions, and what else belongs to prayer as a gift; of which we have already spoken. But we shall now speak of the proper and more necessary supply, whereby the Spirit doth provide and furnish, help and assist the soul to all these(c) 1.27 requisits and gracious qualifications to which the promise is made, and which may promove the efficacy and acceptance of prayer: and though none of these be common, and no crumb of this bread (which is the childrens allowance) be at any time casten to the dogs, all of them being spiritual and good of themselves, yet some of them are more essential and necessary then others; and in all of them there is a latitude, some having these in a greater measure and degree, then others; yea, one and the same supplicant may now find them in a greater, and afterwards in a lesse measure and gradual perfection: but we will not now stay on a comparison, nor enquire what qualifications are necessary to the acceptance of prayer, what not, but remitting that question to Part. 2. chap. 3. we shall now speak to the point, and since the qualification of prayer as of every duty may be measured, 1. by the object; 2. by its end and principles; and, 3. by its manner of performance; so we shall consider prayer under all these respects and relations; 1.

Then as to the matter and object of prayer, though we have some gift of apprehension and fancy, whereby we may find variety of matter, yet unlesse the Spirit illuminat the under∣standing, and make a discovery of the excellency and expedi∣ency of fit objects, how ready are we to mistake? as shall be shown in the third particular. But here we would show how the Spirit upon that discovery, determins the will to close with and make choyce of fit objects, and having thus enflamed the heart with love to spiritual objects, and mode∣rated our thirst after the creature, he sends us to the throne with sutable desires, and enableth us to ask what is good for us and agreeable to the will of God, Rom. 8.27. Secondly, as to the ends and principles, we will not separate these two, be∣cause we are not now speaking of physical principles, but of moral, viz. those motives which per modum finis, do attract and draw alongst the heart, and allure it to the duty: espe∣cially those three, which we find conjoyned, 1 Tim. 1.5. (where also they are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the end of the commandment, and may also be called the end of our obedience, endeavours and performances, which are so many evidences and fruits of, and means to strengthen them) viz. faith,(d) 1.28 love and conscience of our obligation, and the duty we ow to God, both by way of debt, as his creatures, and gratitude, as his favourits and objects of his love and bounty, and this our obedience becometh not a task, a hard or un∣pleasant service and work, especially since, further, it is sweet∣ned by love; and, 2. by the expectation of a new reward, whereof faith is an assurance; and it is the work of the Spi∣rit of God to purifie our hearts by faith and love, 1 Tim. 1.14. Eph. 6.23. and to sprinkle them from an evil consci∣ence by the blood of Christ,(e) 1.29 Heb. 10 21.

As to that which more properly and principally is called, and should be the last and ultimat end of all our prayers and performances, viz. the glory of God, it is above the reach of corrupt nature to aim at such a noble mark, but every one, while in that state, must (with them, Phil. 2.21.) seek their own, and not the things of Christ: Ah! our ease, honours, pleasures and wealth, naturally are our idols, these are our

great end, and we cannot desire or ask any thing from God, unlesse with a design to(f) 1.30 consume what we receive upon our lusts; and thus we are too apt to desire God to help us to sin against him, to put a weapon in our hand, whereby we might fight against him, and to provide fewel for our lust••,(g) 1.31 which are set on fire of hell. Nay, self is the last and great aim of our most refined desires of grace and glory, un∣till the Spirit purifie our affections, and elevate them to a more high and noble end▪ and enable us to obey the exhorta∣tion, 1 Cor, 10, 31. and honestly to seek the glory of God, and to propose it as our scope in all our actions and perfor∣mances, doing whatsoever we go about heartily as to the Lord, and not to men (whether our selves or others) Col. 3.23.

3. As to the manner, what, 1. reverence, 2. tenderness, 3. importunity, 4. fervency, 5. watchfulness, 6, since∣rity, &c. is in our prayers must(h) 1.32 come from above; our barren ground cannot yield such fruit: what cold and dead performances, what loathsom and abominable sacrifices have we to offer to the Lord, untill the Spirit of Christ (who is our life, Col. 3.4.) breath in some life and heat into our(i) 1.33 affections? those who have the naked gift, but want the Spirit of prayer; though they may have matter enough and plenty of words, yet they want a heavenly desire, which is the soul of prayer; there is meat enough before them, but they want an appetice; there are bullocks and rams enough for sacrifice, but where is the fire? a lifeless carrion is not such an object of pity, as a dead formal prayer. I do not deny, that(k) 1.34 Balaam may(l) 1.35 desire to dye the death of the righteous; carnal men may have some velleities and would∣ings, some lazy languishing and selfish desires after grace and happiness, but no man ever did, or is able, without the help of the Spirit, to come to the length of, 1. a permanent and habi∣tuall,

2. an operative, efficacious and prevailing over corrup∣tion, vigorous and restlesse till it be satisfied, and 3. a pure and spirituall desire of grace and holynesse, of Christ for himself, because of his excellency, of a crucified and persecut∣ed, of a naked and despised Christ, of holynesse because of its beauty and conformity to the Law and will of God; Nay, but there was so much drosse in the best refined desires and prayers of the most Saint-like formalist as did not only obscure but consume the Gold, so that the most expert artist was never able from thence to extract the least grain that could abide the triall; though alas! there be too many mountebanks, and boasting chymists who therewith are deluded, and would cozen the world with such brasse and counterfeit mettall; with the shadow in stead of the substance, condemning all these as too precise who do not think such coyn good enough for carrying on a trade with heaven and for eternity.

Thus the blessed Spirit worketh sutably to his name, and maketh us in some measure(m) 1.36 conformable to his own image, he Spiritualizeth our carnall, earthly and selfish de∣sires; or rather, in stead of these, doth(n) 1.37 creat in us new and heavenly affections, which being offered up to God are our spirituall Sacrifice, and therefore(o) 1.38 acceptable to God through Jesus Christ: they are spirituall, not only in respect of the principall efficient, the holy spirit, and, 2. in re∣spect of the subject a renewed spirit put in us; but also, 3. in respect of the object; 4. in respect of the motive, principle, and end; and, 5. in respect of the maner of performance.

Now we come to third act of the Spirit whereby he en∣lightneth the blind eye, and regulats, directs and pointeth out the right object of our desires; ah! we know not what to ask, we are ready to ask a stone instead of bread, till the Spirit come with his help, and teach us to ask what is good and expedient for us, and agreable to the will of God, Rom. 8.26, 27. Unlesse the Spirit, 1. anoint our eyes, that they may be∣hold and discerne; 2. present the object; 3. manifest and dis∣cover its beauty andexcellency; and, 4. stay our wand••ing eye and hold it to the object, nor suffering it to stray and slip; we will not think on spirituall things, nor are we able to con∣templat

their excellency, and so they will not become ami∣able and desirable to us; and though we get a flight view of them, yet we soon weary in beholding such an Object, till the Spirit stay our unstable spirits, and ma•••• us ponder more seriously, and still presse the honey-comb till it drop sweetness; unlesse the Lord be our pilot and guid, unlesse he direct and order our thoughts, we neither know what to desire nor how to ask: What need have we then, with the Apostle, 2 Thes. 3.5. to pray that the Lord would direct our hearts not only unto the love of God, (which is one of the parti∣culars there instanced) but also to the love and desire of every thing whereby our communion with God may be promoved, and our happinesse in enjoying of him for our portion, may be secured, and evidenced to our hearts.

4. The Spirit filles the heart with reverentiall boldness and confidence in its adresses to God; the sense of guilt may make the holiest Saint on earth (with (p) Adam) be afraid of God, and tremble at his presence.(h) 1.39 O! but the Spirit remov∣eth that terror and dread, and faith to the fugitive and trembling sinner (what Christ by an audible voyce to the paralitick, Math. 9.2.) Son be of good cheer, thy sins be for∣given thee, and if thou be a Son, what needs discourage thee? if a child, then an heir, an heir of God, and joynt heir with Christ, Rom. 8.17. and so you may ask what you will, it will be given to you; will the Father withhold any part of the portion from the heir? or needs the son be afraid to draw nigh to his kind Father? Thus the Spirit of adoption, by discovering and witnessing our relation, doth enable us to come with, 1. boldnesse; 2. confidence; and, 3. importunity, crying (which is a token as of seriousnesse, so of boldnesse and who but the Kings son and child dar cry in his presence?)(q) 1.40 Abba (which sheweth the familiarity and confidence,

which every son hath not the liberty to use; but must make choyce of another kind of compellation, importing greater distance and reverence Abba, Father) thus doubling the word to be an evidence of fervency and importunity, Rom. 8. 15. Galat. 4.6.

Its true, this confidence and boldnesse admitteth a latitude, but every step and degree of it must come from the Spirit, by 〈◊〉〈◊〉 only we can have accesse, Eph. 2.18. and therefore that accesse, with any measure of boldnesse and confidence menti∣oned, Ch. 3.12. But though it must come from the Spirit, yet not alwayes by that witnessing act, whereby he testifieth to our Spirits, that we are the sons of God, Rom. 8.16. but by applying other grounds, and making some sort of con∣fidence arise from thence; as, 1. Sense of our need and wants will banish shame and fear, yea and sometimes modesty, ne∣cessi•• as non habet legem. necessity shakes off all bonds; it made those lepers, 2 Kings, 7.3, 5. venture to go to the camp of the Syrians, and Esther go to the King with her life in her hand, Esth, 4.16. Extreamity will make a dumb man speak: will it not open a mouth morally shut, while once it opened the mouth of Craesus son which nature had closed? I am ashamed to beg, saith the unjust steward, while he lived in abundance, Luk 16.13. but stay till he was stripped nak∣ed of all, and he can see no remedy, his(r) 1.41 extreamity would banish away his shame. If the conscience were once awakned (as in the Saints) to see our guilt and misery, and our need of Christ, though we wanted the immediat light of Gods countenance, and manifestation of his favour, yet would we venture and go boldly to the Throne, resolving if we should perish to perish (if it were posible) there. This is the first and lowest step, and rather of our boldness to pray, then boldnesse in prayer: which may, 2. be promoved from the sense of our obligation, flowing from the command: consci∣ence of duty may pull, and strongly draw us to the throne, (in obedience to him who hath commanded us to call upon him and pay him this homage) though we be not assured of the successe of our work; But, 3. and more properly, this boldnesse may arise from hopes of successe, which though grounded

upon certainties, viz. the command of him, who never said to the seed of Iacob, seek ye my face in vain; his gracious attributes, his mercy, compassion, forbearance, &c. his in∣vitations, intreaties, expostulations, promises, threatnings and judgments upon the disobedient, who will not call upon his name; the success that others have met with, &c. Though the soul doth not doubt of these in the general, and as to others, yet as to thee (while thou sittest in darkness, and wants the light of assurance flowing from the inward testi∣mony of the Spirit) these can only beget a probable hope, and thereby raise up the heart to a proportionable boldness and confidence, banishing slavish fear, despondency of spirit, and such discouragments as may draw off the heart, or weaken the hands: and thus, 1. negatively, (viz. by removing obstructions) the foundation-stone of confidence is laid: 2. and positively, enlivening and quickning the soul by a rationall expectation of success.

But betwixt this probable hope, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,the full assurance of faith, Heb. 10.22. There is a middle and third kind of confidence, arising from divine argumenta∣tion; the Spirit breathing upon, and sealing all the proposi∣tions of the practical Syllogisme, but especially the minor, by discovering to us the reality and sincerity of our graces, and thus enabling us to assume and say, I love and fear God, keep his commandments, &c. From which (supposing the knowledge & faith of these general discoveries held forth in the major) the conclusion concerning our state and condition doth clearly and necessarily flow. You will say, if the conclusion do clearly follow, it must beget as full an assurance as the immediat testimony of the Spirit. Ans. We will not now compare the immediat and direct irradiation and evidence of the Spirit, with the mediate and argumentative reflex by a practical Syl∣logism, in which the word is applyed, and from thence a conclusion drawn concerning our state and condition; or compare (as I may speak) the Spirit's wit-nessing to our spirit, and(s) 1.42 bearing witness to our spirit. But to the question, we grant, that a great measure of confidence and boldness may be had both wayes; and whensoever the soul can say,

with her, Cant. 6.3. I am my beloved's, and my beloved is mine, by whatsoever means this assurance be attai••ned, h may draw nigh to God in full assurance of faith, grounded upon this particular interest in him; but often, by reason of the small measure of irradiation from the Spirit, the assent given to the minor is so weak, that it diff••reth not much from a meer opi∣nion, having much fear and jealousie mixed with it, so that albeit an assent be given to the assumption, yet cum formidine partis oppositae; and thus the conclusion, as the effect, must be in part tainted with that imperfection, as of the cause; and so cannot be the foundation of such a measure of confidence and boldness, as m••ght arise from a clear evidence and full assurance. But here there is a great latitude, concerning which we shall now say no more, but that if there be such a measure of assent, as doth banish and calm the storm & boistrous winds of dispair, distrust, unquietness, anxiety, &c. and doth carry the soul to trust and stay it self upon God, and to adhere, rely and depend upon him and his free grace in Christ, held forth in the promises, adventuring soul and a l upon it, this may prove a sufficient ground of acceptable confidence and boldness which will prevail, and will not be sent away from the throne of grace empty.

Here we may reach a word, 1. to the proud Pharisee; 2. to the mocking Atheist; 2. to the disconsolat; 4. to the enli∣vened and strong Saint.

First then, from this point, I may reach a rebuke to him, who, presuming on his parts and eloquence, or (with that boast ng hypocrit, Luk. 18.11.) on his own worth and good∣ness, doth thi••k that he hath at home provision enough for the work, and so mindeth nor, neither seeketh help from above, but dare draw nigh to God in his own strength. Ah! what doth the Almighty regard the acting of parts, and the moving of the tongue, though with much art and elegance? He knoweth the mind of the Spirit, the meaning of the least sigh and groan poured out in his strength, Rom. 8.27, 26. but will not acknowledge or hearken to the voice of thy spirit; it is too weak (whatever conceit thou mayest enter∣tain concerning its might and excellency) to wrestle with, and

overcome the Almighty; but(t) 1.43 worm Jacob was strong, he got power from above, and in it he wrestled with God, and at length prevailed and carried the day, C••n. 32.25. he pre∣vailed by weeping and supplication, Hos. 12.4. What strange weapons were these for a conquerour? and durst the pot∣sheard strive wiah his Maker? (the Angel of the covenant appearing in a created shape) Ans. Yes, the Lord alloweth us to fight and wrestle with such weapons, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Col. 4.12. to strive, as it were, in an agony, and not to faint nor give over till we get the victory: Nay, but we must not dare to wrestle with God but by his own strength, Deus in Jacobo fuit seipso fortior, God did lend Jacob more strength then he did fetch against him; he did, saith(u) 1.44 Calvin uphold Jacob (and continually upholdeth the Saints in all their tryalls and combats) with the right hand, and fought against him only with the left. But you will say, Iacob is said by his strength to have power with God, Hos. 12.3. Ans. There can be (as(x) 1.45 Calvin saith) no better title then dona∣tion, what strength the Lord out of his free mercy had be∣stowed on Iacob during the combat, was Iacobs strength, the Lord had freely given it to him, and doth allow that it be called his: O! but there is no prevailing over the omnipo∣tent, but by his own strength; if thou draw nigh to him in thy pride, thou mayest fear his hand; he resisteth the proud and will not yield, he is angry with them, and they shall not be able to stand before him.

Secondly, A word to the blasphemous Atheist, who dare mock the Spirit of God, rather then the Saints, while he up∣braideth them with having, and being led by the Spirit; and if any infirmity be espied in such, that must be reckoned in the

first place amongst the works of the Spirit. Its true, there is a generation of vile deluded sectaries, who father all their wicked and enormous actings upon the holy Spirit; I plead not for such monsters, let them bear their own just punish∣ment, ignominy and reproach; but for any upon this pretence, to mock and flout humble self-denied and circumspect Chri∣stians, who dare not brag of their having the Spirit, but labour to maintain and prize his presence, and to bring forth these fruits of the Spirit, mentioned, Ephes. 5.9. Gal. 5.22. these mockers do evidence, that they have not Spirit; for if they had, they durst not make a jeer of having it, and if thou hast not the Spirit of Christ, thou art none of his, Rom. 8 9. thou art a dead man, the sentence of death is already past upon thee, and thou art destitute of the Spirit of life, ver. 13.10. and thy mocking the Saints is, as if the dead could mock the living, because they do live and have a principle of life: I will not say, with a learned(y) 1.46 Divine, that to mock the Spirit, and to attribute his work (as the Pharisees did Christs) to the devil, is that unpardonable sin against ••he holy Ghost, but certainly it is near in kin to it; and from thence our bles∣sed Lord took occasion to speak of that sin, Mat. 12.31, 32. compared with ver. 24. and let such mark, that this unpar∣donable blasphemy is there called, speaking against the holy Ghost. O! but all those, who live in the Spirit walk in the Spirit, Gal. 5.25. let the fruits of the Spirit appear in your conversation, let your goodness, righteousness and truth(x) 1.47 stop the mouth of mockers; dare ye also reproach his holy name, all the balsphemies of Atheists do not so much(a) 1.48 put the blessed Spirit (as it were) to an open shame, as the miscarriages of the Saints; and these often prove, and are called, 2 Sam. 12.14. a great occasion to the enimies of the Lord to blaspheme.

Thirdly, Rejoyce, O ye(b) 1.49 prisoners of hope, cast off your fears and complaints, and do not say my sins are so many, my deadness and indisposition for duty so great, and my spiritual enemies so strong and fierce, that my hope is cut off, I have no strength to wrestle with such mighty adversaries, and to remove such great mountains of impedi∣ments.

I grant, if thou wert Helpless, thy condition were Hopeless, but all thine enemies are not able to stop the way, and to intercept thy supplie from heaven: what though crea∣ture-help did fail, what though those pools were dried up, yet thou mightest run to the full fountain; the Lord himself is thy helper, his Spirit will strengthen and support thee, no bonds nor prison can hold out, all the power of men and devils cannot drive away the Christians guard or disarm him; if he can pray, he shall not want help to, and by that work; the spirit will help him to pray, and in answer to his prayer, will give what else he stands in need of; and do not say, ah! but I cannot pray; for though thou canst not of thy self, yet thou hast help at hand: the Spirit is ready to help thine infirmi∣ties. We shall speak of the means for recovering and main∣taining the quickning and assisting presence of the Spirit in the cases, Part. 3. But now let me only enquire, hast thou not a heart to desire and ask his presence and help? If thou hast not such a desire, why dost thou complain? and surely thou art unworthy to receive, and un••it to entertain such a guest; but if thou desirest, and w••lt ask, what needst thou f••ar, will not your heavenly father give the holy Spirit to them that ask him? Luk. 11.13. O! what an excellent master do we serve, who, as he sets us a task, and appoints our wages, so also he gives strength to perform: He will inable us to work, and then reward our labour.

Fourthly, All ye, who live under the breathings of the Almighty, ye on whom the Sun doth shine, and who are warmed and refreshed with its pleasant beams, take heed least ye sin away this great mercy and priviledg;(c) 1.50 ye are not of the night, why should darkness surprize you? an ecclipse may prove terrible and dangerous to you. The office of the Roman(d) 1.51 Vestals, chiefily was to keep in the sacred (as was supposed) fire, which if let out, they were driven into a dark corner, stripped naked, and scourged for their negli∣gence: and you, who are(e) 1.52 chast virgins to Christ, are called to maintain the heavenly fire, and if through your negligence it be quenched, you will be left for a while in the dark, and a(f) 1.53 messenger of Sathan may be let loose to buffet you; especi∣ally

if by some grosse and scandalous sin ye drive away the Spirit, and scandalize your profession, then ye may expect some remarkable stroak; the Lord will vindicate his glori∣ous Name before the sons of men, who have been witnesses of the dishonour done to him. If the Vestal Nunnes were deflowred, they suffered a most(g) 1.54 terrible kind of death; their profession and function was thought holy and honourable, and therefore their punishment was fearfull and remarkable; and though the Lord will not destroy any of his honest ser∣vants, yet he will distress and chastise them; when they(h) 1.55 step aside to folly; he may drive them from his presence, and shut them up in prison, where there is neither light nor heat; and in this extremity, they are ready to warm themselves at their own fire, and to(i) 1.56 walk in the light of the sparks they have kindled, running either to creature-comforts to calm that storm (being in that distemper somewhat like to(k) 1.57 Saul, who when the evil spirt from the Lord came upon him, called for the musicians) or else they rest on their duties, not looking up to the Spirit for his help; thus, as it were, daring, with Nadab and Abihu, to offer strange fire before the Lord. It was not lawfull for the Vestal,(l) 1.58 Nunnes to kindle their sacred fire, if once put out, any other way but from the Sun-beams; though the Saints fire be never totally extinguished, yet in the night of desertion (while the soul is asleep and neglects to maintain it) it becometh so we••k, that without a new supply from heaven, it will not burn our sacrifice; and if strange fire be taken in the place of it, our sacrifice will not be accepted: Every fire is not kindled from heaven, there is a fire that ariseth from the bowels of the earth (as in(m) 1.59 earth-quakes) and that is dangerous: there is also a(n) 1.60 fire that cometh from hell, and this (whatever be the fewel and matter, yet as to its original) is devilish. The bullock thou offerest may be without blemish, and yet brought from the wrong herd: it concerneth us therefore to know whence good motions come, and how they arise in the heart, before we bring them to the Altar and offer them up to God. And thus we come to the last particular we promised to speak to, which hath two branches, viz. how that sacred fire that

cometh from heaven, may be known and d••stinguished, 1. from that fire which cometh from hell 2. from the fire that proceed∣eth only from our own bowels, or is brought from our own harth.

As for the first, we shall, 1. speak a word to that which is supposed; and then, 2. to the question it self. 1. Then it is here supposed, that Satan hath an influence up••n the heart and can suggest to us either good (as to the object and matter) or ill thoughts, and can obstetricat to the bringing forth of vile lusts and affections. It were too large a field (nei∣ther will we digresse so far) to speak of the severall(o) 1.61 wayes and methods Satan observeth that he may allu••e and intangle weake and foolish me, but we shall now only in the generall, and briefly speak to that intricat and obstruse question, how Satan doth work on the under∣standing and will; whether mediatly or imediatly: and the common opinion not only of popish Casuists and School men, but of all Divines of whatsoever profession, whether orthodox, Lutheran &c. is, that Satan hath only a mediat accesse unto, and indirect work upon the heart, v z. in that he can work upon the senses, (whether outward or inward) and imagination, and there stir up Phantasms and representations, whereby the mind and will (by reason of their sympathy and connexion with those inferior facul∣ties) being affected, are drawn along to subscribe, approve and comply with what is thus suggested unto them by these native trusties. And thus Satan may be compared to an enemy besieging an impregnable fort, who having gained some out∣works, doth from thence at a venture cast fire balls over the wall, or in at the windows, not knowing whether they shall hurt or not; so Satan that malicious enemy, having ac∣cesse to the senses, imagination, and sensitive appetit▪ (those naturall agents, neither being ab••eto resist his po••er, nor watch∣full against his assaults, are more easily brought under; and he havi g friends within to open the door, and welcom him, may enter when he will, unless the Lord rebuke and with hold him) doth from thence cast his(p) 1.62 fiery darts and temptations, not knowing whether these will prevaile with the mind and will.

But we would rather joyn with those(q) 1.63 few, (who yet do not so expresly assert and deliver that point) Which affirm that Satan, if (and so when) permitted by God might have an immediat accesse, not only to the sensitive and maeriall, but also to the rational and spirituall faculties of the soul.

1. B••cause modern Philosophers have discovered the weaknesse of those grounds whereupon the common opinion concerning the reall and Physicall difference and distinction of those faculties amongst themselves, or from one another and from the soul, was founded and built; and if there be no such difference amongst them, what reason can be given why Satan may immediatly and directly work upon some but not upon others?

2. Though sensitive and materiall objects be more pro∣portionat and suitable for us, (who in our acting depend upon the senses) to work upon, yet wherefore should we thus limit spirits, and deny that they can have an immediat accesse to our spirits? Especially, since, 3. Angels (both good and evil) have some society among themselves, con∣verse mutually together, and open up their thoughts to one another: and to say (as some School-men imagine) that they stand in need, and make use of outward symbols and signes for this effect, is to deny that they can(r) 1.64 act as spirits, and suitably to their nature; or else to joyn with those(s) 1.65 Fathers (whom yet the popish Doctors in this reject) who taught that angels were corporeall. We might resume, and apply this argument to the society that is among the souls of just men made perfect.

4. Many temptations (as in the case of desertion) are spirituall, and such as cannot be immagined to arise from

the sensitive faculties, unlesse it were very remotly, occasi∣onally, indirectly and ineffectually, while as they are often strong, continued for a long time, &c. Thus also we might argue from prophecies, and sudden suggestions, revelations, and discovery of Secrets made by Satan to his emissaries; his teaching of them sciences, languages, &c. his resolving in∣tricat and dark questions, and giving to them ability to manage and interpose in subtile d••sputations: it seemeth very strange to imagine how these things could be performed by his working upon the(t) 1.66 matteriall faculties.

5. The Scriptures which speak of Satans temptations and work upon the heart, seem to hold out more then an im∣pression upon the senses and imagination; as if Satan only at a distance, mediatly, and indirectly could work upon the mind and heart; for it is said, that he puttieth in the heart to do, Joh. 13.2. that he filleth the heart and blindeth the mind, Act. 5.3, 2. Cor. 4.4. that he beguileth and corrup∣teth the mind, 2 Cor. 11.3. and that he entreth into the man, and taketh him captive at his will, Luk▪ 22.3. 2 Timoth. 2.26▪ that he became a lying spirit in the mouth of Ahabs Prophets, 2 Chron. 18, 2. &c.

But here ariseth a subtile question (more fit to be debated in the Schools then here by us) viz. what kind of work hath Satan upon the mind and heart? what doth he, and whereby representeth he objects to the mind and motives to allure the will? Ans. The same difficulty hath place con∣cerning his work upon the phantasie and sensuall appetite; and concerning the spe••ch and society that is among Angels, and souls separated from the body; none of which can be performed without some kind of work, impression, communi∣cation, intimation, manifestation, &c. There is here then no speciall difficulty, and what might satisfie for clearing these other questions, would also prove satisfactory in this. But, 1. It is certain that albeit Satan can obstetricat and help for∣ward, yet he cannot of himself produce and elicit any vitall act in man; for that of necessity must flow from an inter∣nall p••inciple. Yet, 2. on the other hand, it seemeth no lesse certain from Scripture and experience, that Satan can offer

some one way or other objects unto the understanding, and make some kind of representation and manifestation of them there. But, 3. and more directly to the question, if the most common opinion of(u) 1.67 Schoolmen, concern∣ing the speech of Angels, hath any truth in it, why may it not also here have place? for those Doctors affirme, that one Angel speaketh to another [by imprinting the intelligible (as they(x) 1.68 call them) species, intuitively re∣presenting the internall act of the speaker.] That is, by making some image and representation thereof in the mind of him that heareth; and if Satan can make and beget such images, species and representations of objects in our mind and cognoscitive faculty, there needs no more be said for clearing the present question, only it would be observed, that thus (according to the vulgar opinion con∣cerning the blindness of the will) Satan can have no im∣mediat accesse unto, nor work and influence upon the will and affections; but only indirect and mediat, viz. by the intervention of the mind and cognoscitive faculty, to which the object is only directly offered and represented. But we will not now prosecute further this specula∣tion.

As for Objections, all that I have met with of(y) 1.69 any mo∣ment, or which (I think) can be brought against Satans im∣mediat influence upon the superior and spirituall faculties of the soul, may be comprised in this one, viz. That hence it would follow, 1. That Satan might know the secrets of the heart; And, 2. that he had power over it to turn it whether∣soever he would; both which the Lord doth challenge as his own incommunicable priviledge. Ans. Its true, the Lord hath reserved both these as the royall prerogatives of his crown; he hath not put in the hands either of Angels or men, either, 1. to search and know; or, 2. to rule and bow the heart. As to the first, the Scripture once and again excludeth all crea∣tures, and proclaimeth it to be the Lords property to know our thoughts and secrets, and to search the heart. 2 Chr. 6.30.1 King. 8.39. 1 Sam. 16.7. Jer. 17.9, 10. Jer. 11.20. Jer. 12.20. Psa. 7.9 Psa. 44.21. Prov. 17.3. Prov. 2.2. Act. 1.24. 1 Thes. 2.4. Rev. 2.23. &c. From those and many other texts, it is manifest, that the Lord hath cast a vaile and covering over the thoughts and desires of the heart, that no fellow creature can look in and see or discern them. 1, As an evidence

of his soveraignity; this chamber of presence is reserved for the King alone; no subject without his licence dare come in here. 2. That there might be some society, fellowship and com∣munication amongst Angels, and amongst souls in the state of separation from the body. 3. For the comfort of weak men, who have to do with such a strong, subtile and vigilant ene∣my; if Sathan knew all our thoughts and purposes, what mischief might he do to us? how easily might he surprize us? and how effectually tempt us?

But what that vail is, which the Lord hath drawn over the heart, to hide and cover it from Sathans eye, and what that bull-work is, which the Lord hath reared up to hold off that enemy, so that he cannot enter, nor thrust in any of his fiery darts without a licence and permission, is, I confess, not easie to determine or explain; sense cannot reach, nor reason fully discover it, and we have no revelation here to direct us. But though we cannot particularly discover what that covert (which no creature can remove, pierce, or look thorough) is, and wherein it consisteth; yet it would appear, that there is some positive obstacle and impediment, which hindreth Angels from beholding an object of it self intelligible, and proportio∣nated to their understanding (for if our thoughts and purposes did exceed their cognoscitive faculty, they could not know then when that vail is removed, and there could be no com∣munication and society amongst Angels and spirits.) only this much we may say, that albeit the bodily eye hath potentiam visivam, so that of it self, it is sufficiently qualified for dis∣cerning and beholding colours. Yet, 1. it must be directed towards, and applyed to look upon the object; otherwise it cannot see it: so the Angels, when they do not reflect upon and look into our heart, cannot see and know what is there. But, 2. as 1, a seeing eye, 2. a visible object, and, 3. atten∣tion, is not sufficient, unlesse there be some light from with∣out to illustrat the obiect, and to manifest it to the eye; so neither can any created spirit discern spiritual objects without some proportionable beam and manifestation of them from the Father of lights, which he vouchsafeth and suspendeth according to his own good pleasure. Yea, 3. If the Lord

would only withdraw his generall influence, determination and concurrence (which is so necessary to the creatures being and acting) the seeing eye could not discern colours, nor the fire (as is(z) 1.70 thought to have hapned in the Babylonish furnace, Dan. 3.25, 27.) burn what is cast into it. And thus some (though but a(a) 1.71 few) give this as the only rea∣son why Angels do not know the secrets of the heart, viz. because the Lord will not concur with any creature for know∣ing the thoughts and secrets of its fellow-creature, till the party himself consent, that such or such a one should know and be made privy to his thoughts; and that then the Lord only concurreth to the knowing of so much, and by such only, as the party concerned willeth and consenteth should be imparted and made known. And thus angel-speech must import no more, ex parte loquentis, but a willing and con∣senting, that others (whether one or moe) should know such and such a thought, or desire and purpose of his heart. I know none, who of purpose hath disputed against this modern opinion concerning the speech of Angels; only I find in M. Becan (speaking to(b) 1.72 another purpose) two reasons that may be urged against it; 1. its miraculous for the Lord to deny his general and ordinary help and concurrence to the creature when it requireth it, and is ready to work, if not thus impeded and hindred. 2. But if God would concur, an Angel might thus search the heart and know what is in man; which is Gods incommunicable property. Ans. 1. What is ordinary and constant, ought not to be called miraculous, especially when a publick good requireth it (as here the good of man, his preservation from Sathan, that roaring Lyon, that there may be some society amongst spirits, &c. Thus the earth and the water make one globe for the commodity of li∣ving creatures (which is contrary to the natural inclination of these elements, the waters naturally propending to be above, and cover the earth, but no such contrariety to any natural inclination can be alledged to be in the present case) 2. To imagine an equal, constant and uniform concurrence to be due to free and morall agents, and that at all times and occa∣sions, is contrary to reason and experience, and to the limita∣tion,

Jam. 4.15. If the Lord will (should the creature say) we shall do th••s or that. That debt and obligation which Jesuits and Arminians will have the Lord to ly under, so that he must concur with second causes as they shall require, and alwayes answer their beck and nodd, is a most intolerable limitation of the most high and lofty one, to the will and appointment of the poor weak ignorant foolish(c) 1.73 creature. 3. I would ask, whether it be not granted on all hands, that one Angel cannot know the thoughts of another without his consent? but that consent doth not add any light or strength to the intellective faculty of the other, whereby he becometh more able to know what formerly he could not; and there∣fore all must needs here acknowledge some special dispensati∣on of providence; whether it should be called miraculous or not, we will not further enquire, neither doth it concern us more then others.

As to the second, the question is not, whether an Angel might be so assisted, as that he might search the heart (which our famous Countrey-man Jo.(d) 1.74 Scotus long since taught, with some limitations, and in a qualified sense) and know the thoughts; but whether or not the Lord doth allow to him such a measure of light and assistance, and doth remove all impediments, so that he doth actually know, and may at his pleasure search the heart of his fellow-creature. And all here agree in denying that it is so, neither will it follow from Sathans immediat influence, which we affirm to have place only them, when the Lord is pleased to remove the vail, and permit him to look in. And yet in the former case, and sup∣posi••g that there were no covering spread over the heart, yet

the understanding of Angels (whether good or bad) being of a limited and finite capacity, could not, 1. comprehend all the thoughts, nor throughly and perfectly search the heart; far less, 2. the hearts of all men; especally, 3. when they do not advert and look in, and, 4. if the distance be too great; and, 5. when they are not, viz. either before they arise in the heart, or after that they are past; O! but the infinit eye of God doth perfectly and independently search the heart, he doth not need the assistance of any, nor can any thing escape his knowledge, so that he must know, 1, all the thoughts; 2. of all men; 3. at whatsoever distance; and 4. a fare off, while they have no being, and after they are past; and before they have a being or did arise in the heart, or could fall under the view of any creature (and thus before we could know our own thoughts) Ps. 139.2. The Lord from all eternity did appoint, and foresee what thoughts and purposes should be in the hearts of men and angells unto all eternity. And so much concerning Sathans knowing and searching.

As to the other branch of the difficulty, propounded at the beginning, viz. concerning his power over the heart. We Ans. Albeit Sathan (when the Lord permitteth him) hath an immediate accesse to our most secret chamber and cabin, and thus may cast his fiery darts not only towards, but al∣so up and down the house, yet he cannot set it on fire; though he may parly with the will, and suggest his temptations, yet he cannot(e) 1.75 force it to consent and welcome the temptation: That Virgin cannot be ravished by him without her own voluntary choyce and consent; and then it is not a rape, but a free bargain and spoutaneous yeelding to him; though he

can counsel and allure, and many wayes insinuate and labour to perswade, yet he hath not power over the will to compell and draw it along; he can blow at the fire within, and cast in fuel, but he cannot inflame the heart and affections; he can with much art and subtilty suggest, but he cannot force us to entertain his suggestions. Only, he who made the heart, can bow and change it, and turn it whethersoever he will, Prou. 21.1. Prov. 16.1, 9. Jer. 10.23. Jer. 32.39. Ezek. 11.19. Act. 16.14. &c.

You will say, if the Saints did think that Sathan could come so near to them, they would live in a continual fear? this is ve y terrible and uncomfortable doctrine. Ans. Can it vex and grieve the Saints, that they are in the hand of God, and that they must live in a continuall dependance upon him? Sathan is chained, Iude, v. 6. and he cannot advance one foot towards thee, unlesse the Lord loose some links of that chain: And though that Lyon roar never so fiercely, yet he cannot make a prey of thee without thine own consent. Therefore, albeit the consideration of Sathans immediat approach, should stir us up to watchfulness and circumspection in our walk, yet it needs not in the least discourage the Saints. Whatever be said, as to the way and manner of his working upon the heart (whether it be mediat or immediat) if the Lord would permit him to do his worst, and would leave us (who are so weak, foolish and corrupt) to our selves, how easily would we become a prey to his manifold and subtile temptations? it were no difficult work for him to set on fire that powder∣train that is within us: And doth not our life, both natural and spiritual, our estate, all our comforts and accommodati∣ons, depend upon God? and will it grieve the child that he must look up to his kind father for protection and provi∣sion?

[Use. 1] Now a word of application, 1. Let us magnifie and praise the Lord, who keepeth this roaring Lyon in iron-chains, and doth not permit him to do all the hurt and mischief he would, and otherwise might do to us. Though he may permit him to winnow and sift the Saints, yet will never suder him to blow away the wheat; though he may make them stagger and

fall, yet he shall never be able to make their faith fail, Luk. 22.31, 32. and without their own consent and concurrence, he cannot draw and compell them to commit the least sin. Hence,

[Use. 2] 2. Beware that thou make not Sathans power and malice a cloak and excuse for thy sin; all his prisoners are voluntiers, none are taken captive by him as his(f) 1.76 will, ••••thout their own will and consent. To this purpose, the ••••••ous(g) 1.77 Augustine speaketh notably well, Sathan (saith 〈◊〉〈◊〉) is a dog chained, and can bite none, but those who come within his reach, and who by their stupid scourity cast them∣selves in his way. He must be a mad man, who is bitten by a chained dog. Do not then by giving way to thy sensual and carnall delights and lusts, cast thy self within the com∣pass of his chain, and though he may bark at thee, yet he cannot bite; though he may counsell and sollicit, yet he can∣not draw and compell. He cannot bite or wound any man without his own will and consent. And(h) 1.78 elsewhere, There is nothing (saith he) can delight the devil more, then to hear sinners excuse themselves, and cast the blame upon him; knowing their condition to be desperat, till they confess and take with their guiltiness; but could Sathan force thee, O man? didst their not voluntarity go to work? All that Satan could do, was to counsell and sollicit, but why didst thou not rath•••• hearken to Gods counsell? thou hadst a monitor on the right ••and, and on the lest, and thou wast placed, as it were, in the middle, why then didst thou rather hearken to Sathans Syren song on the left hand, then to the voice from heaven on the right? why didst then rather follow Sathan into everlast∣ing perditi••••, then Christ into eternall life? did not God

offer thee strength, and wast thou not able in the power of his might to stand against the power and wiles of the devil? Eph. 6.10.11. Its true, Sathan doth obtestri∣cate, and playeth the mid-wife to the bringing forth of sin; yea, in some sense he is the father, and concurreth to the conception of it: but yet never without the mothers consent: and as in the proper and natural generation, though some of the learned do think that Sathan may have a hand in it, as is commonly reported of the famous English Merlin, that he was begotten of the devil; and Lud. Vives(i) 1.79 saith that some nations did most abominably glory, that they did descend of the devils; but whatever truth be in the thing it self, yet its granted on all hands, that the devil is not the true and proper(k) 1.80 father of such a child, and that any help he did contribute to that conception, was by borrowing from another hand, to which (according to this disputable supposition) the concepti∣on is to be ascribed, and he, and not the devil, to be accounted the true father of such a wretched child. So that the devil was only the instrumental cause, by applying pertinent actives and passives. And thus it is in the moral and metaphorical conception of sin, though the devil may have his hand, and be very instrumental in the work, by applying sutable objects for alluring the will, yet the true and proper parent, is the sinner himself, and the lusts of his own heart: and therefore while in Scripture, the pedigree and parentage of sin is des∣cribed, these only are mentioned; as if in comparison of these, any hand that Sathan could have in that wicked work, scarce deserved to be named and mentioned, Jam. 1.14, 15. And then, 2. as in respect of that physical generation, many children are fathered upon the devil by fabulous writers, to the conception of whom, he did no wayes contribute or con∣cur (whatever truth may be in the general assertion, yet there is no judicious Divine, who will not reject the fables of Poets and platonick Cabalists, as fictitious and ridiculous) so also as to his moral influence in the conception of sin, there be too many, who are ready to bring an excuse for their wicked deeds from Sathans temptations, while as he had no hand, and did not sollicit them to such practises, and perhaps would

scarce be at the pains to tempt such, as being already catched, and lying contentedly in his snare. It is a groundless conceit to think, that all sins come from the suggestions of the devil; for, albeit there were not a devil to tempt (as(l) 1.81 Aquinas from Origen saith) yet there would be sin enough in the world. There is fire enough within, and much fewel still ministred from without; though there were no devil, yet the world would bring provision enough to feed the lust of the flesh, the lust of the eyes, and the pride of life, 1 Joh. 2.15, 16. Though seed must be cast in the earth before it bring forth precious fruits, yet weeds will spring up of their own accord; we need not plow nor sow; we need not prune nor dig that bryars and thorns may come up; nay, unless we carefully keep and dresse our vineyard, and be at much pains to hold them down, they will quickly overspread it, Isa. 5.6. And therefore Sathan needs not be at the pains to tempt carnal and secure sinners, they need not a monitor, they will be busie enough at his work, though he neither over-see, sollicit, nor concur. And as for the Saints, against whom he mainly rageth, what his subtility and craft can devise, or his power effectuat, his malice will stir him up to do for their ruine and mischief, and to hinder them in their way to the place from which he was thrust down; O! how doth it vex fallen angels to consider, that frail weak men, by nature far inferiour to them, and by sin too like unto them, should fill their room, and be taken up to the(m) 1.82 habitation they have left. But praise be to the keeper of Israel, who hath bound this strong one, and now this cruel mastiff(n) 1.83 can go no further then his chain doth reach; wo to us, if we were in the hands of devils, if they might tempt and vex us at their pleasure. But alas, we often tempt Sathan to tempt us, and provoke the Lord to let loose this Lyon upon us: and therefore have reason rather to chide our own hearts, and accuse our own selves because Sathan hath tempted us, then to extenuat and excuse our sins and transgressions upon that account.

[Use. 3] 3. The consideration of Satans malice, activity and power should stir us up to the practise of severall duties, as 1, hu∣mility, Ah! how ready is the foolish vain creature to vilifie and disdain, and to keep a distance from those who have a mean portion of the trash of this world; they will not stoop so low as to converse with, or let a word fall to such (as they conceive) objects, though perhaps they be the precious and(o) 1.84 excellent ones, of whom the world is not worthy. Ah! proud man, dost thou not know that thou perhaps entertainest worse company? thou who thinkest it below thee, to suffer thy brethren to draw nigh to thee, Satan may be permitted to enter thy most secret closet, and be acquainted with thy most secret thoughts and purposes, he may be familiar with thee, and have too much moyen with thee, yea and power over thee; and thus by thy pride thou openest a door for him to enter in at. God(p) 1.85 knoweth the proud afar off, but suffers Satan to come neer to them: not as if the Lord did not know, and would not one day judge the proud, but because he doth not regard him, but giveth him over to Satans searching and tutory: such as would hold off and resist the devil, would labour to(q) 1.86 put on bowels of kindnesse, meeknesse and humblenesse of mind, Jam. 4.6, 7. Self-deniall, self-resignation and submission to God, is a necessary mean of self-preservation, and the souls security, and protection from Satans assaults.

2. This may serve to stir us up to sobriety, circumspection and watchfulnesse, 1 Pet. 5.8. Its no time for sleep and se∣curity, while the enemy is not only going about our tents, and looking in at the windows, but hath entred the utter-court, yea and perhaps the parlour, and most secret corner; what need have we to look narrowly not only to our words, and works, but to our thoughts and imaginations, while our adversary is so neer us, who is such a diligent observer of the very first motions of the heart, and so ready to im∣prove every advantage he getteth? if we halt and stumble, he will not fail to lay a snare before our feet that he may catch us; he is waiting that he may joyn with the least distemper, and to blow up the first spark of inordinacy that he espieth in our

affections; and the Lord in justice may suffer those to fall, who did not look better to their steps. Let us then(r) 1.87 gird up the loyns of our mind, and take unto us the whole armour of God, that we may be able to stand against the wiles of of the devil, and the violence of these principalities and powers, Eph. 6.11, 12, 13.

3. The consideration of Satans power and malice should make us live in a continuall dependence on him who is stronger then this mighty one, and who is able(s) 1.88 to keep thy ta∣bernacle in peace, notwithstanding his fury and terrible assaults. Though we must put on the whole armour of God, yet above all the shield of faith, wherewith we shall be able to quench all the fiery darts of that wicked one. Eph 6.11.16. Faith engageth God in our quarrel, and if he be on our side we are strong enough, who ever be against us, Rom. 8.31. we must prevaile, and be victorious; what can perse∣cution, tribulation and distress, whether from devils or men, do unto us? nay, (saith the Apostle) in all these things we are more then conquerors through him that loved us. v. 35, 37.

4. The danger we stand in from this cruel one, should chase us in to God, and make us frequently and fervently ask of him, that he would limit and bind this mighty one, that he would appoint his holy(t) 1.89 angels to be a guard about our tabernacle, and give them charge over us to keep us in all our

wayes: and (whatever(u) 1.90 instruments be employed for our protection) that he would not withhold his immediate in∣fluence, without which all creature-watching will be in vain Psa. 127.1, 2. Though there were no other thing to stir us up to continue instant in prayer but the tyranny of Satan, were not that alone a sufficient motive? Ah! whether should the child run when it is pursued, if not in to the Fathers bosom? and to whom should it complain if not to him? Prayer is a most necessary part of the christians armour; and though it be last named, yet it is not the least, but haply it is put after the rest, as having a generall influence, and being necessary to all the other, to sharpen them, and to bind them to us, and to actuat and strengthen the new man in exercising them; and therefore we must not only pray, but pray alwayes, with all prayer, and watch thereunto with all perseverance, Eph. 6.18. He well knew what was necessary for us to ask, who(x) 1.91 taught us to pray, lead us not into temptation. If Michael, contending with Satan, did see what need he stood in of divine assistance, and therefore prayed the Lord to re∣buke him, Jud. v. 9. what need must we have to present that

petition to God? not that we should(y) 1.92 curse those cursed spirits, but that we should earnestly beg, that the Lord would bind and limit them and restrain their power and violence: O! but a prayer-lesse Saint is weak, and wanting such a ne∣cessary part of his armour, he may be easily wounded and foiled.

5. While we look upon our selves standing in the open field and exposed to the violence of these mighty and cruel spirits, and while we behold all the legions of hell engaged and rageing against us, O! how should we be affected with the astonishing goodnesse of God, who all this while hath kept and preserved us? and how should it melt our hearts to con∣sider that while we was provoking God, he was watching over us and standing for our defence? that while we was working Sathans work, he was guarding us against Sathans violence? All honour and praise be for ever ascribed to our God, who hath not given us over to be led captive by Sathan at his will; that, with Job, we are not afflicted in our persons and estates, that our hearts are not pestered with hellish sug∣gestions, and blasphemous imaginations, and that we have been preserved from so many strong and subtile temptations; for our peace within and without, praise be to the name of our God.

But, 4. Out of(z) 1.93 the eater may come meat, [Use. 4] and sweetnesse out of the strong: from this point, which may seem so terrible, the Saints may bring some ground of consolation, while they find strange and atheisticall thoughts of unbelief, yea perhaps and of blasphemy to rise in their heart; while they might apprehend that such guests durst not once offer to enter in, and to which they gave no call nor invitation and sutable enter∣tainment when they came; by abominating the company of these unwelcom intruders, they may, to their comfort, know that an enemy hath sown these tares in their field: that ill seed was not brought from their garner, it is Sathans work, he hath stollen in that cursed grain in their ground; and if they do not cherish, comply with, and consent unto his motions, his injecting of them will not be imputed to them as their sin; it was not(a) 1.94 Benjamins fault that Josephs cup was put in∣to

his sack, but if Benjamin had known and concealed the matter, and thus gone away with the cup, who could have said he was innocent. But Ah! how hard a thing is it to keep powder from kindling when it meeteth with the fire: Sa∣thans fiery darts do easily ••••••me our lust, and that seed of corruption that still abideth in the best of men: how seldom doth Sathan labour in vain, and we, when tempted, not sin? yet he who knew no sin, was tempted to sin Heb. 4.15. Mat. 4. &c. but he found nothing in him, I••••. ••••.30. no freinds within to open the door, no pledge nor ear•••••• he had left be∣hind him, he had no claime, and he must go a•••• without his errand. And if we were able to hold him ••••t, whatever claime he may pretend, he were not able to hurt us; and only when, and so far as we welcome, follow, and ••••ld to his temptations, we are guilty. O! then let us watch and take heed to our steps, that we may not(b) 1.95 minister to Sathan any oc∣casion to assault us. It was while the husband man sleept that the enemy came and sowed his tares, Mat. 13.25. and let us watch and observe their first rise, that we may set our selves against them, labouring to bruise these cockatrice eggs in their hatching: though we have to do with a strong and a crafty enemy, whose spies and friends lurk in our bosom, let us not fear; for greater is he that is in us, then he that is in the world, 1 Ioh. 4.4. Though of our selves we be weak, yet in the(c) 1.96 power of Gods might we may do valiantly; let us be doing and(d) 1.97 acquiting our selves like men in the combat, and we will meet with help from heaven; and the God of peace shall tread Sathan under our feet shortly, Rom. 16.20. If we put on the whole armour of God, we will be enabled to stand against the wiles and stratagems of the devil, Eph. 6.11. We must not in the least give place to him, Eph. 4.27. the least advantage doth encourage him, and he will pursue the first beginings of the victory: but if we keep our ground, and re∣solutly resist him, though he may tempt and molest us, and from day to day renew his assaults, yet he shall alwayes be a loser, and at length he shall flee from us, and be troden un∣der foot, I••m, 4.7.

Having premised these things concerning what is supposed, and implied, we come now to speak to the question it self; where we shall not confine our selves to the subject matter, but shall speak more generally of Sathans moving to what is of it self good, but with an eye to the present case, which could not be so well determined in an abstract and peculiar way. But it may seem strange, that the evil one should stir us up to any good, especially to prayer, that being no small part of the Christians armour and guard against his wiles and assaults, Eph. 6.11.18. Yet, his design being thereby to dishonour God and work mischief to us, we need not que∣stion and debate the mater; but let us rather take heed to his(e) 1.98 wiles and devices, who while he cannot gain his point by appearing in his own colours and as the prince of darkness, can(f) 1.99 transform himself into an angel of light, 2 Cor. 11.14.

There be some who(g) 1.100 affirm, that Sathan is so limited, as to the maner of his apparition, that he cannot assume the perfect shape of a man; So that if the beholders did nar∣rowly mark, they might espy some deformity, whereby they might conjecture, that it were not a true and ordinary body: Thus it is reported of Luther, that he discerned Sathan ap∣pearing to him in a Monks shape and apparel, when he espied the paw of a Lyon in stead of an arme: but whatever truth be in that, as to his bodily and visible appearing, it must be so in his secret and invisible transformation; he can never so assimilate and resemble an Angel of light; but if we did observe and could discern all his wiles and designs, we might see so much deformity in him, and so much crookedness in his best motions, as might make us say, surely the finger of Sathan is here. And,

1. The devil may move us to do some good, if thereby he may hinder a greater, to perform some one or other duty, to the neglect of some other of more weight and importance. If he can make a lesser duty to justle out the greater, and a lesse good prove an impediment to a greater, he will not be wanting, but will afford all the provision he can for the doing of that which is less, though not as it is good, but as it is an impediment of good, and therefore as it may prove

a mean to a wicked end. Thus Sathan, in those that were possessed, did acknowledge Christ to be the Son of God, and the Apostles to be the servants of the most High, which shewed the way of salvation, Luk 8.28. Mat. 8.29. Act. 16.17. Was it not a good work to confesse Christ to be the Messiah, and to give a testimony to his servants that they were preachers of righteousnesse? but Satans designe therein was most wicked, and like himself; for thereby he intended to obscure the mistery of incarnation, and to foster that hellish blasphemy of the Pharisees, that Christ did cast out devils by(h) 1.101 Beelzebub the prince of devils. The enemy of all truth, would give testimony to that great and funda∣mentall truth, that Christ was the promised Messiah, that thus he might render the testimony of faithfull witnesses, and of the Lord from heaven the more suspect; and that he might invalidat and obscure that clear and convincing evi∣dence which the astonishing miracles wrought by him did produce and hold forth. But the Lord, who can(i) 1.102 over∣rule and befool the devil and his instruments, did thereby declare Christs power over those his enemies, that nill they, will they, they must give a testimony to him, and to his servants, and the doctrine of the Gospel; the confession of adversaries was alwayes acknowledged to be a most(k) 1.103 effi∣cacious largument for the truth. Another instance we have in Peters counsell to Christ to spare himself, Mat. 16.22. O! (may some think) there was much love, Zeal and ten∣dernesse in that motion, but it being obstructive of the work of redemption, it came from hell; and because Pe∣ter in it did follow Sathans suggestion, our blessed Lord calls him Sathan. v. 23. Thus also while we should be em∣ployed in the publick ordinances, and attend unto them, Sathan may suggest some pious (though impertinent as to the present work) meditation, or stir us up to pray, that thereby he may hinder our edification or conviction by the word preached.

2. Sathan may presse us to duty, as to prayer, reading, conference, &c. that he may make those religious perfor∣mances a snare to catch our selves and others. He hath many a time laid this snare before young converts, whom he

was not(l) 1.104 able to divert from the exercise of holiness, he would labour to drive forward, and to make them over do, to the neglect of their bodily health and callings; that at length he might weary them, and make them faint and give over; & that he might terrifie others from putting their necks under such an insupportable yoke, and that religion might be esteemed to be a tyrant and cruel exactor, which can never be satisfied, and to be inconsistent with health, joy, use of the creatures, lawfull imployments, recreations, &c. Albeit we cannot love God and hate sin too much, yet there may(m) 1.105 be a nimium in the external exercises of religion, and there may be some excesse and distemper intermixed with our spiritual affections; which Sathan by all means will labour to foster and encrease. Thus he improved the zeal of the Church of Corinth against the penitent incestuous man, that his sor∣row might degenerate into dispair, and that he might be swal∣lowed up thereby, 2 Cor. 2.7. Sathan can well bear that some few, and for a short while, be very zealous and active for the Lord, and diligent and frequent in duties, if thereby he can beget a prejudice in the hearts of men against Gods ser∣vice, and can make them think that Christs burthen were like the(n) 1.106 Pharisees, heavy and grievous to be born, contrary to that word of truth, Mat. 11.30. 1 Joh. 5.3.

3. Sathan may move us to be frequent in prayer, and to wait upon the publick ordinances most punctually, that thereby he may either stop and silence the consciences, and that thus we may commit sin with the greater freedom and boldness, or else (as in gross hypocrits) that this may be a cloak and pre∣tence, a mask and cover to hide our wicked designs and wayes from the eyes of others, that so we may be able to do them the more mischief, and to sin with the less suspicion and hazard. Thus the hypocritical Pharisees, that they might with the more security devours widows houses, for a pre∣tence made long prayers, Mat. 23.14. And Absolom, that he might cover his conspiracy and treason, will go and pay his vow in Hebron, 2 Sam. 15.7. Sathan could well suggest such a fair pretence to Absolom; and bear with pharisaical oppressors in their seeming devotion. But especially his

hand may appear when sinners become so mad, as to think not only to hide cheir wickedness from men by those outward performances, but also thereby to purchase a liberty from the Lord; and thus, as it were, to hire and bribe him, as they do their own consciences, to be silent; as that impudent woman, Prov. 7.14, 15. I have this day (saith she to the foolish youth whom she enticed to whordom) payed my vows, and I have peace-offerings with me, therefore came I forth to meet thee. As if she had said, I have payed old debt, and by my sacrifices purchased a liberty for us to do wickedly, we need not fear, I have moyen for time to come. I have provi∣ded a ransom, and given my bond for what debt we can now contract, I have(o) 1.107 peace-offerings with me, which will make amends and satisfie for all the wrong we can now do to God,

4. Sathan may come and stir us up to religious exercises, that thereby he may add fewel to our pride. Thus Pharisees of old, and superstitious Papists to this day, in their madness and exceeding zeal (as Paul speaking of his persecuting the Church of Christ calls it) are helped of Sathan; they meet with fire from hell to kindle their affections in their unwar∣rantable performances; and though their work upon the matter were good and commendable, yet Sathan will not draw back his hand, if thereby he can puffe them up, and be∣get in them an opinion of their own worth, and that by their good works they are justified and merit heaven. This perswa∣sion cometh not of him that calleth you, Gal. 5.8. This per∣swasion, that by your works ye are justified (v. 4.) cometh not from God, who calleth you to the kingdom of his dear Son, but from him, who thereby labours to make Christ of none effect unto you (v. 24.) and to drive you to hell. We need not then ask, why many Papists are so eminent for works of Charity and liberality, and so frequent in their dead, for∣mall and carnall way of worship, since Sathan will be ready to fill the sails with wind, when the vessel is loaden with provision to feed our ambition and pride; but if that current be once stopt, and a trade rightly carried on for eternity, he will raise what storms he can, and send out many pyrats, either ••o surprize or draw it back again. Many are the snares

and temptations, hinderances and impediments, which the Saints do meet with in their way to heaven; whereas hypo∣crits and formall professors go on in their course without opposition or difficulty. But let none mistake, as if hereby a pretence were ministred unto the laziness, stoth and negli∣gence of such as are in the right way; certainly the zeal, acti∣vity and diligence of those who are without, shall stop thy mouth, and make thee inexcusable in the great day, if thou thus rest upon an orthodox profession; and if thou be in Christ and art led by his Spirit,(p) 1.108 Stronger is he who is in thee, then he who is in the world, thou hast another kind of help and assistance for doing good then others: O then, let thy work be answerable.

If in any good motion, we can discern one or moe of those wicked designs, we may be jealous least Sathan have a hand in it, and should guard against his devices; which, when espi∣ed, may serve as so many marks and characters, whereby we may know the print of his foot, though he be disguised, appearing in white rayment. To which these few may be added.

1. As to the matter. If in prayer our desires be meerly, or mainly selfish and natural, Sathan may concur and blow up the coal of carnal heat within: And thus there may be much enlargement of affections, much fervency and importu∣nity without the help of the Spirit, as in that people, Hos. 7.14. when they assembled themselves, and howled for corn & wine, Isa. 26.16. and when they multiplied their prayers and sacri∣fices, Isa. 1.15, 11. Esau may weep for want of an earthly blessing, Gen. 27.34. though he undervalued and little minded the marrow of the blessing, the love and favour of God. But none can, without the Spirit of God, say with David, one thing have I desired, that will I seek after, that I may behold the beauty of the Lord, Ps. 27.4. And with Asaph, whom have I in heaven but thee? and there is none upon earth, I desire besides thee, Ps. 73.25. Who is able seriously to pray for help to pluck out the right eye, and cut off the right hand, and to part with his darling lusts and affections, unless he be acted and strengthned by the Spirit of

God? Who can, with Agar, say, give me not riches least they proven snare, Prov. 30.8, 9. unlesse the Lord breath into his heart such a desire; Sathan will not help thee to(q) 1.109 seek, the kingdom of God and his righteousness, and in thy desires to prefer holiness to riches, heaven to earth, and Gods glory to thy own self-interest.

2. As to the end, Sathan may stir thee up to(r) 1.110 ask, that thou mayest consume what thou gettest upon thy lusts; but who doth desire any thing from God, that he may be(s) 1.111 magnified, and that what he giveth may be employed for his honour, unless he get help from heaven? Only the Spirit of God can elevate our desires to so high and noble an(t) 1.112 end, and make us honestly obey the exhortation, 1 Cor. 10.31. He, who must do all, must also pray to the glory of God, and this of our selves we cannot do.

3. As to the maner. Sathan can stir us up to pour out absolute and peremptory desires for outward things, and faint, lazy, moderate and submissive desires for grace. Sathan makes us invert the right order and method; he will not protest, though thou ask mercy, pardon, of sins, &c. that conscience may be stilled and satisfied; but thou must not be too earnest and anxious concerning those things, and thy desires must not be boundless and illimited; a little of grace (saith he) will do the turn, and any kind of desire, though never so ••old and formall, is sufficient. 2. Sathan can move thee to ask the world for it self, and to make self thy last end; but the Spirit of God must enable us to deny our selves, and to ask outward things in subordination and in relation to the great end. If Sathan prescribe, our lusts must reign, and grace must be the hand-maid, and be only so far sought, as it is subservient to our carnall ends, and for a quiet and peaceable fulfilling of our lusts. 3. Sathan can be∣get in the heart a child-like expectation and confidence: though thou be a stranger, he can make thee expect the portion of a son; he will not suffer thee once to question thy state and acceptance, least if conscience were awakened, thou shouldst seek after a change; But it is the work of the Spirit to beget in us childlike affections, and make us love

God, delight in a communion with him and be loath to grieve him; and he only can enable us to call him, in truth, Abba Father, Rom. 8.15.4. Sathan can move thee to what is good, unorderly; by making thee leave thy place and station, and invade another mans office;(u) 1.113 Oh! that I were made Judge in the land, said Absolom, (and mayest thou say prayer∣wayes) Thus also Saul would offer sacrifice, 1 Sam. 13.9. and Ʋzziah burn incense, 2 Chr. 26.16.19. They would go out of their own sphere and exercise the ministerial Function; wherefore the Lord justly punished both the one and the other. It was good and a commanded duty to offer sacrifice, but it did not belong to Sauls office; it was fit that supplication should be made to the Lord, but it belonged not to Saul to do it in a publick and ministerial way, (as it would appear Saul then did, v. 12) it was necessary that incense should be burnt before the Lord, but it did not appertain to Ʋzziah (as Azariah told him, v. 18.) but to the Priests, the sons of Aaron, who were consecrated to that office. But the Spirit of Christ moveth orderly, making us to contain within our own sphere, and to abide in the same calling wherein we were called, according to his commandment, 1 Cor. 7.20.24. A heart acted by the Spirit can, with David, Psa. 131.1. say, when he maketh his supplication to God, O Lord, my heart is not haughty, nor mine eyes lofty, neither do I exercise my self in great maters, or in things too high for me. The Lord will have all things done decent∣ly and in order, and is not the author of confusion, 1 Cor. 14.40.43. and as he leadeth not his children out of the way, So neither doth he bring them to dark and unpas∣sable paths: it is not from him that weak Christians, espe∣cially these of the female Sex, do meddle and vex themselves with dark questions and intricat disputes; or, that the most strong and learned do dive too curiously in things not reveal∣ed, and in the secrets of the Almighty. He knoweth that to be an unprofitable task and too high for us, and will not have such new wine put into our old bottels, (till they be renewed) lest they break, Mat. 9.17.5. Sathan, as a cruel exacter, may press thee to deal inhumanely and too rigou∣rously,

either towards thy self or others; and though such a work may seem to have much piety and zeal in it; yet, Sa∣than doth blow the bellows, Thus, if tender Christians should find a mighty impulse upon their spirits, to pray and fast so long and so frequently as to hazard their health, and to ne∣glect their calling and not provide for their family, (ah! how rare a case is this? but though multitudes do spare and pamper their bodies, to the neglect and ruine of their soul; yet some have failed on the other hand, and then certainly) Sathan is not idle; it is he that helpeth forward this cruel zeal. Thus he stirred up the Jews (in(x) 1.114 imitation, as it would appear, of faithfull Abraham) to offer up their children; the Lord commanded them to sacrifice their beasts; but Sathan taught them, in a mad fit of zeal, thus to super-erogat and to sacri∣fice their sons and daughters: which oblations are said to be offered up to devils, as for other reasons, so haply for this, because Sathan did prescribe, require and stir them up there∣unto, Psa. 106.37. Thus also he moved Baal's Priests to cut themselves with knives and lancets till the blood gushed out, 1 King. 18.28. Thus also he driveth blind Papists to afflict and scourge themselves, &c. and yet, this sort of cruelty is far more tolerable then the fury of Anabaptists and other Sectaries, who are mercifull to themselves, but mad against all others; in their zeal for God, they could embrue their hands in their neighbours blood, and cut off all others that they might enjoy their possessions, that they might live as Kings, there being no man to say to them,(y) 1.115 What do ye? 6. Sathan moves tumultuously and confusedly; holy motions having no dependance one upon another, and tending to distract the heart in the present work, (whether that be prayer, hearing the word, &c.) must come from him who likes not the work, and who laboureth by all means (and that his hand may not be discerned, maketh choice of the most fair and specious, as being at such a season most probable) to mar the work in hand: but the Lord prepareth, strengthueth, fixeth and enlargeth the heart, and inclineth it to perform His Statutes, and establisheth our goings, Psa. 10.17. Psa. 27.14. Psa. 40.2. &c. He will not raise, but rather expell those

storms and mist of confusion, that dis-inableth us in His work. 7. Sathan will suggest and stir us up to good, divi∣sively and partially; Sathan, when he moveth us to do good being out of his own element, his motion cannot be equal and uniform, if to some good, not to all: yea, to some for this very purpose, that we may be stayed from following some other, haply of more concernment. However, he knoweth, that he who is guilty of offending in one point, is guilty of all, and that God will accept of none of our works, unless we have respect to all His commandments, Psa. 119.6. Jam. 2.10. and there∣fore, if he can set one table of the Law, or any one command∣ment against another, he will not withdraw his help for en∣abling thee to bear that part of the burthen thou hast chosen. Thus some seem to be very zealous and diligent in religious performances, who neglect their relative duties as they are parents, masters, servants, neighbours, &c. not unlike to those who were taught of the Pharisees to be liberal in their con∣tributions for pious uses, and undutifull to their indigent pa∣rents, Mat. 15.5.6. But there are others (and these not a few) who place all their Religion in the duties of the se∣cond Table, and they have no other charter to happiness but that they are good neighbours; they deal justly, they wrong no man, &c. and that Sathan may foster their delusion, he will allow them to be very strict and exact in their carriage to∣wards men: Ah! what a monstrous kind of Religion must that be [to wrong men in nothing, and to rob God of all his service and worship, (except perhaps some outward performances without life and heat) to give to man all his due, and to God none of his?]. O! but the Spirit teacheth and helpeth us to walk uniformly, and to(z) 1.116 exercise our selves alwayes to keep a good conscience, both towards God and man.

4. As to the rule, if there be a mistake as to it, if a false rule be set up, Sathan will stir us up to be very active for it, and zealous in our conformity to it, if he can get our zeal wrong placed, he will blow up the coal: it was he that stirred up Paul to be(a) 1.117 exceedingly mad against the Saints, and violently to(b) 1.118 persecute them: he did cherish that blind zeal in the Jews, who (Rom. 10.2, 3.) laboured to esta∣blish

blish their own righteousness; he did kindle that zeal in those false brethren, who (Gal. 4.17.) sought to seduce and draw away the Galatians from the simplicity of the Gos∣pel; and he it is who ruleth in Schismaticks, Hereticks, and all kind of persecutors, making them mad against the truth and the sincere Professors of it: Nay, every motion (though upon the matter never so good) which tendeth to justifie any sinfull course, to harden our heart therein, and to feed any distempered passion and lust, must come from the evil one; and from him it also proceedeth, that men are more zealous for their own inventions and superstitious customs, then for the commands of God. O! but the Spirit teacheth us to be(c) 1.119 zealously affected alwayes in a good thing; to follow the direct on of the word, and, with(d) 1.120 Job, to esteem his com∣mandments and the words of his mouth more then our neces∣sary food: but, every anti-scriptural and erroneous motion is a satanical suggestion, proceeding, not from the spirit of truth, but from the father of lies, who can cite Scripture and pretend divine Authority (as he did to Christ, Mat. 4.6.) to back his temptations.

5. As to the time. 1. Sathan may move us to pray by fits and starts, but the Spirit only can make us(e) 1.121 continue instant in prayer; we cannot pray alwayes unless we pray in the Spirit, Eph. 6.18. carnal men will not constantly call on God, Job 27.10. 2. Sathan can move thee to pray un∣seasonably; as while a Judge is sitting on the Bench, and God calls him, and his place calls him to minister justice, if then he find an impression upon his spirit to desert his duty, and go to his closet and pray, he may fear lest Sathan have a hand in it. Thus, while we are at(f) 1.122 prayer, if we find some good motion suggested, which doth distract and draw away our hearts from the present work, if while we are hearing, con∣science press us to read, if while we are attending our Masters business, conscience call us to employ that time which is not our own in some religious exercise, &c. these and the like are unseasonable motions, and cannot then proceed from him who hath appointed a season and fit time for every thing un∣der the Sun, and made every thing beautifull in its time,

Eccl. 3.1.11. But, as he maketh his servants to reap in due season, Gal. 6.8, 9. he will also make them sow and bring forth fruit in the right season, Psa. 1.3.

6. As to the effect. Though satanical suggestions may be very violent and impetuous, and forcibly press us to act; yet, they are fruitless, they bring no provision for the work, and for a right and spiritual way of performance; they are like water poured out upon the rock, not like the rain that falleth upon the valleys: Sathans morsels do not feed the soul. 1. Then, it leaveth no heavenly and spiritual impression upon the heart, it doth not enlarge and open it towards God, [ 1] nor stir up self-abasing and heavenly affections. [ 2] 2. Neither doth it give strength for doing the work to which it impelleth, in an acceptable maner; when the heart is thus stirred up to pray, it will continue dead and cold in the performance: for his motions often go no further then the imagination, fleeting there, and not descending to the heart to inflame it. But, [ 3] 3. though they affect the heart, (as when they prevail they must do more or less) they quickly evanish and do not abide: though he would have us to work, that he may ensnare us in the work of our own hands, yet, he would not have our heart too much fixed on any good work; and therefore, when we stretch forth our hands, he with-draws his help and puts out his candle and the sparks he had blown up; he is fitly, in re∣spect of his work, compared to lightning, Luk 10.18. it is an evanishing flash quickly gone, which though it may awaken, yet it doth not warm the traveller. But, [ 4] 4. though it abide and all the while, excite and press us forward, yet, it giveth no strength to do; it is like a whip or spur that driveth the weary beast, but addeth no help or assistance: And though thus the work may be done, yet, the maner of performance must be dead and formal, and (as to the end and motives) carnal and sel∣f••ish; and is it any wonder to see Sathan have a hand in such good works? But thus we see, that Sathan dealeth with the Saints, as Pharaoh and the Task-masters once dealt with the Israelites, who urged them to work and make brick, but would allow them no straw or materials for the work, Exod. 5.6, 7. But, [ 5] 5. far less doth Sathans impression fit

and dispose the heart for doing hereafter; a good work flow∣ing from his breath is infectious, it rather deadneth and indis∣poseth, then quickneth the heart, and rather begetteth a pre∣judice against holiness, then true love to it, because of its power (which then is not felt) and beauty, (which is not seen and perceived.) Far less, 6. is Sathans motion influential on the life and conversation; if it do not encline and dispose the heart for duties of the same kind and nature, it can hardly be imagined that it will extend it self further; if praying now thus, will not make thee love that exercise the better, and fit and dispose thee for praying hereafter, then, though the Lord in his wise providence, and for ends known to himself, should give what thou thus desiredst, that mercy would not prove a mean to increase thy love to him, neither wouldst thou la∣bour to improve it for him, and lay it out for his honour; far less upon this account wouldst thou take heed to thy steps, as being loath to offend him, and say with him, Psa. 116.9.12.14. What shall I render unto the Lord for all his benefits? I will pay my vows unto him, and in my whole carriage walk before him unto all(g) 1.123 well-pleasing, being fruitfull in every good work. O! but the influence of the Spirit is soul∣strengthning and enlarging; it is fruitfull, like the warm showers upon the mowen grass, Psa. 72.6. and like that wa∣ter poured upon the thirsty, Isa. 44.3, 4. As he quickneth and stirreth us up to do, So he enableth and helpeth our weakness and infirmities, Rom. 8.26. His influence is not partial, it extendeth to the whole life and conversation, to strengthen and establish us in every good word and work, 2 Thess. 2.17. 1. To do. 2. To do well. And, 3. to do every thing that the Lord commandeth; if the Spirit help us to pray, he will help us to pray well and love well. Now a word of application.

[Use. 1] 1. Be not puffed up because of some lively (as thou didst think) impressions on thy heart, driving thee to thy knees, and drawing thee to the throne; but ponder what hath been thy carriage while thou camest before the King, how thy heart was then enlarged, and what influence that duty had upon thy life and conversation, if thou didst vow and pay to

the Lord, &c. Sathan can transform himself, and then he is most dangerous and mischievous to the Saints; a white devil is an ill guest.

[Use. 2] 2. O! but take heed that this be not pretended, and made a cloak for thy resisting and grieving the Spirit of God. Though Sathan at sometimes be permitted to blow the coal, that we may see to work, yet he is out of his own element when he stirreth us up to our duty; and seldom doth he meet with an occasion and opportunity, in which he may gain by our prayers and religious performances; and therefore unless his hand be manifestly discerned, let us follow and entertain such a motion, let us embrace and cherish what is good in it, not perplexing our selves by enquiring from what hand it did come; and though he did suggest it, yet if we could guard against his wiles and devices, following what is good in it, but not for the ill ends proposed by him, nor suffering our selves to be ensnared thereby; we might thus disappoint and befool him, making him hold the candle, and put to his hand to Gods work.

We now come to the second branch of the qu••stion, viz. By what marks and characters we may discern and distinguish spiritual and divine motions from natural and moral? How shall we know, whether the good motions that arise in our heart, and our activity in duty, proceed from the holy Spirit, or from, 1. conviction and some light in the conscience (though not yet sanctified and renewed) or, 2. from a melting ordi∣nance, or remarkable dispensation of providence; or, 3. from our natural inclination and temperature (which though in∣fected with the old leprosie derived from Adam, yet did impell some heathens to the exercise of several morall vertues) or, 4. from education, custom, civility and meer morality, though a little elevated and assisted by the common operation and influence of the Spirit? Thus we might speak to several particulars, but we will not separate them, because to the present case they are much alike; neither will we now enquire when good motions do flow from those morall prin∣ciples solitarily, there not being another, and more noble principle within, to give life unto them: and when there is

another principle in the subject, though not then act∣ing and producing them: But shall speak to the point in general; it being an easie task to apply the seve∣ral marks to the regenerat and inregenerat; especially, since, as to the question in hand, they often agree, and where there is a difference not palpable, we shall add a word of discrimi∣nation.

1. Then(h) 1.124 natural motions are empty and swelling, they puff up and make us proud; nature sacrificeth to it self, and in all its elavations, it elevateth it self, and maketh, us with the(i) 1.125 Pharisee, say, I am not like other men; and be ready, with(k) 1.126 Zedekiah, to smite on the cheek such as would discover our delusion. Nature desireth many(l) 1.127 witnesses to admire and trumpet its praise; behold(m) 1.128 saith Jehu) my zeal for the Lord. When the wind beateth upon empty barrels there is a great noise, but no echo cometh from the full. O! but true grace layeth the soul lowest, when it is most eleva∣ted; the Saints are like the vine-trees, the more fruit they bear, they are the more bowed down; the more they are enlarged in duty, the more they are straitned in their self∣admiring imaginations. No doubt the Publican was then enlarged, when he durst not look up to heaven, and while he looked in to himself, saw nothing but sin; haply he had parts and great possessions, some name and place amongst men, and must he not be designed by these? nay, but whether he had any considerable portion of these worldly excellencies, we know not, he regardeth not, they were not worthy once to be mentioned; but his name, expressing all that he could say of himself, was this, a sinner, Luk. 18.13. When the Lord admitted Abraham (as it were) to his privy councill, and revealed to him his purpose to destroy Sodom, did this puff him up? nay, but saith Abraham, though I have taken upon me to speak to the Lord, yet I am but dust and ashes, Gen. 18.27. Its true, corruption may take occasion where no occasion is offered; and Paul may thus be in hazard to exalt himself thorough the abundance of revelations; but surely that is a very unnatural and unkindly fruit from such seed, and it cannot be said of grace, which is said of one

(and might be said of all) gift, viz. knowledge, to wit, that it puffeth up, 1 Cor. 8.1. But on the contrary, while the Spirit of Christ doth act, and so far as he breatheth upon the soul, he doth mightily assist us in the pulling down of strong holds, and casting down imaginations and every high thing that exalteth it self, 2 Cor. 10.4, 5. By this then we may(n) 1.129 try the Spirits, whether they are of God or not. Every seelf-seeking, self-pleasing, self exalting, and self-embracing motion is naturall; though there would appear never so much zeal in it, that fire must either come from our own furnace, or from hell; but every self-abasing, self-loathing, self-fearing, yea, and despairing; but Christ admi∣ring, exalting, loving and embracing motion, must proceed from the Spirit of Christ, who only can enable us to deny our self and follow him. These two are inseparably conjoyned, and both mutually concur here, the one helping to clear the other, and both joyntly the point in hand; the more we see our own vileness and misery, we will love and prize Christ the more. And therefore we may suspect every discovery of our own emptiness, as being only moral and philosophical, if it do not enlarge the heart towards Christ, and send us out to his fulness; and on the contrary, all our pretended love to Christ, and presumptuous closing with him, which doth not flow from conviction, despair and self-denyal, is a meer delusion, Mark, 8.38. If then we will judge by this infal∣lible rule, what must we think of all the seeming devotion, tears, pr••vers, heart-meltings, enlargements, and specious performances of pharasaical Papists, and all other self-justify∣ing merit-mongers? From this root also springeth another characteristical branch. If thou get a sight of thine own vile∣ness, if thy assistance in duty doth not puff thee up, but rather maketh thee more humble and vile in thine own eyes, thou wilt return to God the sacrifice of praise for his goodness towards thee; if thou be sensible of thine own weakness and inability, thou wilt render to God the glory of all thine enlargements and actings: what cometh from God, leadeth in to him; but what floweth from nature, is coafined within its own orbe, and will not look so high: As water in the pipe can

ascend no higher then the head-spring, from which it did flow; So neither can our streams elevate us above the well∣from which they did spring. Its true, the proud Pharisee, while he would thank himself, can say,(o) 1.130 God, I thank thee, he will passe a complement upon God, that thereby he may usher in his own praise; his work was not to give thanks to God, but to boast that he was a none-such. But we can∣not from the heart praise God, till he hath renewed it; we cannot look so high, till he anoint our eyes.

2. The natural conscience, if it presse to do good, yet not all that is commanded; though it set thee a task, yet it limi∣teth and bindeth up thy hands; so far thou mayest go, but no further. Its true, there is here a latitude, according to the present measure of light and conviction, but alwayes there is some kind of limitation and restraint; so much only must be done as may serve to quiet and silence the clamours and accusations of the judge within; and for the most part a little will do the turn, some few outward performances, with∣out life and affection; the popish opus operatum, if the work be done, no matter how it be done, from what principle, upon what motives, and to what end. Thus Paul before his con∣version was a great zealot, conscience did press him to do many things upon the matter good, and he verily thought, with that Ruler, Luk. 18.21. that he had perfectly kept the whole law, and lacked nothing, Act. 22.3. Gal. 1.14. Though then he was (as afterwards, when his eyes were opened, he professeth) a blasphemer, a persecutor and injuri∣ous, 1 Tim. 1.13. O! but the Spirit enlargeth the heart, and makes us (with him, Ps. 119.6.) have respect unto all Gods commandments; he moveth to good, and to all good, without any reservation or limitation, and enableth us to do, and to do well, and especially to look to the inward frame and carriage of the heart, as knowing that to be the first thing the Lord asks for and mainly regardeth, Prov. 23.6. &c.

3. Albeit sometimes there may be a flash of impetuous violence and fervency, as in him who (riding post for a king∣dom) said,(p) 1.131 come and see my zeal for the Lord; yet(q) 1.132 ordinarily and habitually, and when such fits (which are

but evanishing flashes) are past, the stirrings and motions of an unrenewed heart, are faint, weak and remiss, a little blast will blow them away; how small a temptation did make that great zealot embrace Jeroboams calves, and turn aside from the law of the Lord? ver. 31. A little trouble and difficulty, loss, hazard or danger, will out-cry a natural conscience, and either stop its mouth, or prevail against its clamours; thus Pilat, though convinced of Christs innocency, and desirous to set him at liberty, will rather deliver him to be crucified. then lose the peoples favour; his conscience soon yielded to their importunity; the warning of a natural conscience, is transient and soon choaked; like to Ephraim and Judah, their goodness, which was(r) 1.133 as the morning cloud and the early dew, which at the approaching of the Sun will quickly vanish and pass away: O! but the Spirit enableth us to stand fast, and be constant and immovable in the day of temptation, be∣ing in nothing terrified by our adversaries; and to obey the exhortation, Phil. 4.1. Phil. 1.27, 28. 1 Cor. 16.13. &c. A proof whereof we have in that cloud of witnesses, who under cruel mockings, scourgings, bonds, &c. obtained a good report, Heb. 11. The Spirit fills the heart with(s) 1.134 strong consolations, as an antidot against strong temptati∣ons, and by the power of his might out of weakness we are made strong, Heb. 11.34. 2 Cor. 12.9. Yea, when the quickning presence of the Spirit is withdrawn, yet his assist∣ing and supporting presence continueth without change and alteration; except in some extraordinary cases procured by our pride, sloth, &c. in which there is, as it were, deliqui∣um gratiae, the new man is cast in a sownd; and yet if a dis∣cerning Physician did feel his pulse, he would find some moti∣on; the man is not quite dead, his soul is in him, the foun∣tain of life is not yet altogether stopt; the seed of God yet remaineth in him, 1 Joh. 3.9. But during that fit of lethar∣gy, the old man rageth and tyranizeth, improving that advan∣tage to the utmost; and like that dumb devil, Mark, 9.17.20, 22. he often teareth the man, and casteth him into the fire and the water to destroy him, but the Lord at length pitieth him; and (as Christ there, ver. 25.) rebuketh the

foul spirit, and restores the captive to his former liberty: but for ordinary, the Lord doth not with-draw the assisting, yea and in some measure quickning (yea even when he doth with-hold the comforting, sealing and witnessing) influence of his Spirit; therefore the Saints stand when others do fall away, their leaves are alwayes green, and they being plant∣ed in God's orchard, and from time to time watered by his hand, they constantly bring forth fruit in all seasons; while∣as brambles, seeming to blosom for a season, shall quickly wi∣ther and decay, Psa. 1.3, 4. What though the Saints be not alwayes alike enlarged in duty, and have not the same quick∣ning, comforting and ravishing manifestations and influences? Yet, alwayes they have what is necessary to life and motion, and they are still advancing and going forward towards their home: and it is an evidence the sails were filled with a kind∣ly wind, when the Vessel, without interruption (though not alwayes equally) is carried on, till at length it arrive at the desired haven. But, the whirle-wind that bloweth from a naturall conscience, though it may impetuously fill the sails and drive the Vessel by a confused motion; yet, it carrieth it not on towards the harbour, but after much tossing too and fro, the ship may be as far from the port as before that blast did come; and so, though it may trouble and molest, yet it doth not help the passenger: but he seldom meeteth with such a storm, which usually ariseth from some extraordinary occasion, and when it cometh, it is quickly over and gone.

4, The motions of a natural conscience are ill seated and placed; as strangers, they are admitted to the utter court, but they are not taken in to the parlor; they may have some room as common trash in the house, but they are not like the jewels laid up in the cabin; as weeds, they may grow without the hedge, but they are not taken in to the garden; they fleet in the understanding, and get a candle set down be∣fore them there, and are attended by the practical judgment and the sentence of the conscience: but, though they come to the heart, and stand at the door and knock; yet, they can∣not get entrance, the will and affections take up arms against them and hold them at the door; and thus, though they

come from within, yet in some respect they may b•• called vio∣lent and unnatural; the byass and inclination of the heart and will, (which is the great soveraign and sord of our mi∣crocosme) is against them: they are not unlike the faith of devils, which maketh them tremble, Jam. 2.19 For, 1. as to their original and rise, they do not proceed from a kindly principle, but from slavish fear, conviction, and the challenges of conscience awakned by some outward rod or threat∣ning, &c. As thus they come before they be sent for, they rush in without the consent of the will. Multitud••s are ready here to mistake, and to esteem the light of conscience to be the choice and inclination of the will, thinking that they love God and the beauty of holiness, because the practi∣cal judgment doth dictate, that God is the most lovely ob∣ject, and grace most desirable; the worst of men may have much light, together with much hatred and enmity at what they know to be good and right; and often they could wish that their light were darkness, that they might with the great∣er liberty and freedom follow their course, they could(t) 1.135 wish that sin were duty, and evil good, and then there should be no better Saints and Perfectionists then they, they would be∣come the greatest Puritans in the world. But, it is far other∣wise with the children of God, they wait upon the breath∣ings of the Spirit, and stir up the seed and habits of grace in the heart; they love their duty and delight to do the will of God, who hath not given unto them the spirit of fear, but of power, of love, and a sound mind, 2 Tim. 1.6, 7. Sin∣ners are students in evil, and plot how they may do wickedly; but good thoughts arise in their mind without study and me∣ditation, and therefore, as it were, casually and by chance, (as to their labour, care and providence) But the Saints study how to do that which is commanded, and would be well∣pleasing and acceptable to God; and sinfull motions arise in them without their consent, and contrary to the desire of their heart: it is with them as it was with the Apostle, when they would do good, evil is present with them against their will, Rom. 7.21. 2. As to their welcom and entertainment, as good motions do thus come to carnal hearts before they

be sent for, So they are hardly used when they come; they are unwelcom guests, and there will be no peace till the house be freed of their trouble: and any service and entertainment they meet with for the time, is most unchea••full and constrai∣ned; but if they be civil and modest, and call for no more but some external, easie and not costly service, as to pray, hear sermon, &c. some obedience for the fashion must be yeelded, but without love and delight, the heart still protesting against the work, and while employed therein, saying with that peo∣ple, Amos 8.5. When will the Sabbath be gone, and the ser∣mon ended? &c. Thou comest to the work unwillingly, and followest it with unchearfulness and weariness, and goest away rejoycing that thy task is finished: but, if some inward work and heart-exercise be required, thou cannot away with such task-masters, thou must shake off that intolerable yoak, and some one way or other ease thy self of that weary some burdon; any Physician, though never so miserable and ac∣cursed, must be imployed, rather than thou shouldst thus be held on the rack. If Cain be pricked in conscience, he will go build a City, and by business abroad labour to calm the storm within; Saul calls for musick, Judas runs to the halter, and Fe∣lix throwes away the nipping plaister, &c. But it is mater of sad regrate to the Saints, when the Lord with-draws the awak∣ning and quickning motions of his Spirit; and with what importunity will they pray the wind may blow? Ye may hear them, with the spouse, thus panting after the heavenly breathings, Awake, O north wind, and come thou south, blow thou upon my garden that the spices thereof may flow out, Cant. 4.16. and when the precious gaile cometh, they will sit down under Christs shadow with great delight, his fruit will then be sweet to their taste, Cant. 2.3.

But you will say,* 1.136 may not the unconverted taste the good word of God and the powers of the world to come, and not only be enlightned,* 1.137 but also taste of the heavenly gifts? Ans, Yes, they may, Heb. 6.4, 5. But, 1. that taste is rare and not usual. 2. It is superficial and not satisfying. And, 3. it is not pure and spiritual.

(u) 1.138 1. It is rare, and seldom attained by any reprobat, and then it is not a work of meer morality and nature, but must proceed from some (though not proper and peculiar to the Saints, nor sanctifying and converting) operation of the Spi∣rit. Hence they are said to be made partakers of the holy Ghost, v. 4. And because it is thus singular and extraordinary, therefore a most terrible and extraordinary judgment is de∣nounced against such as have thus been brought so near the harbour, and yet turn sail, that they shall never taste of the pardoning mercy of God, nor get grace to repent, v. 4.6.

But, 2. their taste is superficial and slight, in comparison of that which the converted find; it is not meat to them, it maketh them not grow; they taste spiritual things, as cooks do the meat which they dress for others; they could not live upon what they thus eat, but must have their meals beside; or rather as they who serve at the table, they find the smell of the meat but eat none of it; though some ordinary dish may be left for them, yet they must have nothing of the more delicat portion: So the unconverted may get something of the portion that is set on the childrens table, and find, as it were, a smell of the heavenly and spiritual gifts, which may so affect them as if they did eat, and is therefore called a taste, but yet nothing of that is let fall to them. Albeit some of the Israelites might taste of the pomegranates of the land of Canaan (brought(x) 1.139 from thence by the spies) who never entred the promised land; yet, none (I think) ever tasted of the fruit of the heavenly Canaan, but must come thither, and enjoy the fruit of that place to the full; a stranger doth not intermeddle with their joy.

But then, whether that taste was real, or only called so, be∣cause it was much like, and did did resemble a true taste; yet certainly, 1. it was but an evanishing flash, it was but a lightn∣ing, and no continuing heat flowing from a principle within to feed and give life unto it. And thus, 2. it was empty and weak, fleeting in the affections, and not reaching the heart to make an impression upon it; by it the streams (the actings of the heart) were somewhat enlightned and sweetned, but the fountain (and heart it self) was not bettered or altered

thereby, and nothing of its poison and bitterness removed; though the word was received with joy in the stony heart, yet that joy was rootless and soon withered, it did not pierce the ground, only some moisture from thence was conveyed to it, which the heat of the day did quickly did eat out, and it decayed, Mat. 13.20, 21.

3. It is not pure and spiritual, there is much of self, and of a sensual interest, mixed with, and prevailing in it: and albeit it often surprizeth the man without any previous delibera∣tion or endeavour, (who for the time useth not to reflect upon the motives and end) yet if then he did reflect, or if after it is gone he would consider, he might, with(y) 1.140 Achi∣maaz, say, that he saw a great tumult, but knoweth not well what it was. And, 1. he will not find that God was it's object, or if it did close with God, yet in a philosophical way immediatly, and not in the Mediator Jesus Christ. 2. Not for himself, or because of any beauty and excellency disco∣vered in him; there was much of self in it, and it did flow rather from what was expected by being with him, then by beholding of his face and enjoying himself; such a one would rather have heaven without God, then (if these could be se∣parated) God without heaven. 3. Though it come(z) 1.141 through an ordnance, yet it is not in the ordinance; there goeth not alongst with it a discovery of the beauty and ami∣ableness of holiness, neither is the heart engaged to love and delight therein. But, any love to God, or to his work and ser∣vice, which they seem to have, is selfish, viz. because therein something was enjoyed that was pleasant to their taste, and the heart was thereby raised up to expect some sort of plea∣sures hereafter, and to escape wrath and judgment; but they come not the length to rejoyce in the exercises of religion, be∣cause God was thereby honoured; and thus their joy is not a God-exalting and God-loving, but a self-seeking and self-de∣lighting joy.

But supposing, that while we compare transient acts toge∣ther, it were hard to shew the difference between such tem∣porary flashes, and that more solid joy, which floweth from an inward and abiding principle created in the heart, and ele∣vated

in its acting above the sphere of nature, by the sweet breathings of the Almighty. What if the Lord (to stay our curiosity, and to stir up our diligence, that we may not rest upon any measure here attained, &c.) would not clearly reveal, and in his word discover it (and experience here can have no place, if we speak of that special tast, which only they get, who are to get no more, since from that state they fall head-long into the blasphemy against the holy Ghost) it may banish anxiety, and satisfie us, that in their properties and effects they much differ; as, 1. that temporary flash doth not purifie and change the heart; 2. it doth not make us love God for himself, nor fall in love with the beauty of holi∣ness; 3. it maketh not a man deny himself; 4. it doth not abide, &c.

You will say, the Saints themselves often complain,* 1.142 that the Lord quickly withdraweth the comfortable sense of his presence, that they do not alwayes(a) 1.143 tast and see his good∣ness and beauty, that he often hideth his face, and they do not tast that joy and sweetness in the ordinances which they have formerly found; many a poor soul, may, with Bernard, say, heu Domine Deus, rara hora, & brevis mora. Ans. Yet it is not such a stranger to them as to others;* 1.144 though it go, yet it▪ will come again, and from time to time renew its visits: and it never so withdraweth, but it leaveth some pledge behind it, till the marriage day, and then there shall be no more a separation and departing; the Bridegroom shall never withdraw his countenance, neither shall he any more with-hold this Jewel; yea, and during the time of espousals, there is a difference between that claim the bride hath to it, and the title which any other can pretend; and that in respect, 1. of her right unto, 2. estimation, and 3. enjoying of it: For, 1. it is her allowance, her husband hath left it to her in his legacy, Joh. 16.22. Secondly, it is not such a stranger to the Saints as to others, who when they think they have it, get but the shell and casket, they do not truly enjoy it, only they think and seem to have it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luk. 8.18. Thirdly, it is better secured to them, no man can take it from them, and they cannot themselves so lose it, that they

shall not sind it again, if they will ask and make enquiry for it, Joh. 16.22, 24. Fourthly, when they have it, they prize and esteem highly of it. Fifthly, they labour to maintain and cherish it: Sixthly, it is their affliction to want it, and they long for it: And seventhly, they diligently seek after it in the use of every ordinance. But it is not so with carnall hearts; it is, 1. a mystery, and 2. for the most part a matter of mocking to them; they do not, 3. prize it; nor, 4. long for it; and if it come, 5. it surprizeth them in any ordinance (as it were) at unawares; and then, 6. they undervalue it; and, 7. do not labour to retain it; and thus, 8. it quickly vanisheth and passeth away, never to return again, and the latter end is worse with them then the beginning, 2 Pet. 2.20, 21, 22.

But to return, 5. It were no difficult work here to multi∣ply particulars; as, 1. If such motions come regularly and in the use of the ordinances, if while thou art waiting and longing for the breathings of the Spirit; if it blow upon thy garden, while thou art saying, awake, O north wind. If fire fall on thy sacrifice (as it did upon Elijahs, 1 King. 18.36.37, 38.) thou mayest safely conclude, that it came from, heaven. 2. If these motions be followed with sutable engage∣ments and promises, if, as we are moved and stirred up to do good, so we are carefull to do, and make conscience to fol∣low that motion; and if, as we promise and pray well, so we live well and are circumspect in our walk; we do not go to work by fits and starts, but keep a constant course in our walking with God, and praying to him; here there is a con∣catenation, if one link of this golden chain be broken, the whole becometh useless, yea, loseth its name and nature, it is no more gold, but tinne or brass. He cannot pray well, who doth not live well, & è contra. But, 3. the work of the Spirit is sometimes so signal and remarkable, that it bring∣eth a full and clear evidence with it; as, 1. when it is so notable and eminent, that it elevateth the soul above the sphere of nature, and thus, by his work it self, the Lord discovereth his hand: 2. Though the work be not so eminent and ravish∣ing, yet it may bring alongst with it a torch in its hand, to

let us see the place from which it came; and thus the Spirit witnesseth with his work; and whether his finger be discove∣red the one way or the other, whether he thus work, or wit∣ness, we need not an additional testimony to confirm what he hath deponed: There will then be no place for this case.

6. We might here apply most of the characters brought for clearing the former quaeree concerning Sathans suggesti∣ons, which here will be as discriminative as they are there; as, 1. if these motions be spiritual, as to the motives and end, they cannot flow from nature; for no(b) 1.145 agent can act be∣yond its own sphere. 2. If they stir us up to do in a right maner, &c. we will not resume the several particulars; only let us presse the last a little further. Now the motions of the Spirit do manifestly differ from our natural motions, as to their effect upon the heart. For, 1. they being weak (as we have shown, Chap. 3.) they can make no lively impression upon the heart, nor engage the affections; and thus they are often choaked and repelled; yea, albeit when they (as in Jehu) are animated by self-interest and base carnall ends, Sathan also obstetricating and putting his to hand to help for∣ward the work, albeit thus they become violent and impetu∣ous, yet they are helplesse; though they presse the heart to yield, yet they furnish no strength for doing in a sutable and spiritual maner; though they may add vigour to the out∣ward man in its natural actings; and thus also there may be a habit, facility and gift acquired for producing the like acts hereafter, yet the heart is no whit bettered, nor thereby made to fall in love with the beauty of holiness; the doing of one duty thus, doth not fit and prepare the heart for doing better, and more spiritually hereafter, but rather indisposeth it, by habituating it to do in a formal carnal maner. O! but the Spirit of God, is the Spirit of power, 2 Tim. 1.7. who, as he exciteth us to do, so also assisteth us in doing, and enableth us to do well, and in an acceptable maner; he helpeth our infirmities, and supplieth our weakness, Rom. 8.26. 1 Pet. 5.10. Colos. 1.11. He maketh us beleeve, and

then speak, he will stir up faith to act, and thereby fit and prepare the heart to pour out its desires to God, Ps. 116.10. Its true, the Saints may meet with streitnings, and ly under much deadness, when the spirit begins to move, but even then, they meet with secret strength and assistance, whereby they are supported to hold our, and not give over, nor to yield to the contrary suggestions of Sathan and the flesh; and therefore we should not alwayes measure the Spirits help by sense & feeling, but when thus it cannot be so sensibly discern∣ed; though it truly be afforded, yet we cannot make use of it, as a mark and sign for clearing the present case, till in the issue this mist and darkness be dispelled. 2. Then, wait, and the vision shall come, it shall not tarry; ere it be long, ye shall discern his hand to your comfort, and find a sweet sent and savour left upon the heart behind him; when he cometh, he will leave some myrrh upon the handles of the lock, which will make our fingers drop sweetly, Cant. 5.5. Lastly, as natural motions do not positively amend and make the heart better, so neither do they negatively amend it, or make it less evill; as they add no good to it, so they take no evil out of it; though the acts of sin may be restrained, yet the habits are not debilitated; though the streams be stopt, yet the fountain still abideth full; though some branches be cut off, yet the bulk and root suffereth not prejudice, but may be all the while growing and enlarging it self. O! but the Spirit helpeth with might in the inner, as well as in the outward man, he helpeth us to do, not only some outward acts, but also to pull down the strong holds of Sathan, and every ima∣gination and high thing, that would exalt it self against God, Eph. 3.16. 2 Cor. 10.4, 5. When the Spirit once beginneth to breath upon us, then sin (in root and branches) must (like the house of(c) 1.146 Saul, after David did come to the throne) daily wax weaker and weaker.

Ʋse, 1. You have need to(d) 1.147 try by what spirit ye are acted and led, [Use. 1] and from whence the fire is brought that burneth your sacrifice; all is not gold that glisters, if your treasure be filled with brass in stead of good coyn, you are undone,

the most miserable have something that looketh like current money, wherewith they rest satisfied, but when they bring it to the market, they are sent away empty; the worst of men have not only had some good motions, some light and pres∣sing convictions, but also good affections; some pangs of sorrow and repentance, and some flashes of zeal, joy and holy desires: carnal men will have their fits of seeming devotion, and their good moods; you may look upon Cain, complain∣ing and lamenting his misery, Esau weeping for the blessing, Ahab humbling himself, Felix trembling, Judas repenting, and confessing his sin, Jehu in his zeal for the Lord destroy∣ing idolaters, Herod and the stony ground hearing the Word gladly, Balaam desiring to die the death of the righte∣ous, &c. And therefore, as ye would not be deceived in a business of such concernment, put the matter to the tryal.

2. Here is matter of praise to God unto all eternity: [Use. 2] O! let us(e) 1.148 call to our soul, and summon all that is with∣in us, to joyn in this work: let us invite the holy Angels to assist us, yea, let(f) 1.149 heaven and earth, sea and land, with all their hosts (if they had a tongue to speak) joyn with us in praising our God for this his mervellous loving kindness towards the sons of men: that he will give his Spirit to be our leader and guide, our helper and comforter, to awaken and quicken us when we are dull, to corroborat and strengthen our fainting spirits; to help and assist us in our work, to comfort and refresh us when we grow weary, and thus every way to help our infirmities. O ye dull, faint, weak and disconsolated ones! consider what a master ye serve, and turn your complaints into songs of praises: But remember, that abused mercies exceed∣ingly provoke: the nearer the Lord draws to us in his kindness, if we prove unthankfull, our punishment will be more heavy and grievons. Let us then look on the warning to the people of Israel, concerning that Angel (the great Angel of the Covenant) who should con∣duct them to the promised land, as if to day it

were made to us in reference to this our blessed lea∣der and guide to the heavenly Canaan, Beware of him, and obey his voice, provoke him not, least he pardon not your transgressions; for my(g) 1.150 name is in him, (saith the) Lord, Exod. 23.21.

Notes

• (a) 1.1

  Viz. effi∣cien ter & causaliter, by enabling us to interceed and pray with such fervency as useth to be accompanied with sighs and groanings; as hath been shown, Ch, 5. sect, 1,
• (b) 1.2

  The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Phil. ••.20. may well he renared city-converse, or, commerce, we behave our selves as free denizens of the city of heaven, having free commerce and trading with the place▪ see Leigh. Cri∣tie. Sac.
• (c) 1.3

  Ignotinul∣la cupid••.
• (d) 1.4

  Mat. 7.10.
• (e) 1.5

  Ezek. 37.6.
• (f) 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a metaphore taken from him who goeth to lift a great weight, which he is not able to meve from the ground; and another stands over against him, withwhom, joyning hands, they tak up the weight toge∣ther. see Edw. Leigh in vec, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (g) 1.7

  Particula enim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad nes laborantes refertur, quo∣rum tomen vis omnis ab eo spiritu profici∣scitur, qui sicut nos penituscol∣lapsos erexit, ita etiam e∣rectos regit, Beza in Rom. 8.26.
• (h) 1.8

  Leigh loc. cit.
• (i) 1.9

  Lev. 9.24.
• (k) 1.10

  Which should have been alwayes preserved burning, and never go out, Lev▪ 6.13.
• (l) 1.11

  Diod on Levit. 10.1.
• (m) 1.12

  Mant. on Jud. 20.
• (n) 1.13

  Rom 8.9▪
• (o) 1.14

  See ••h•••• 1.
• (p) 1.15

  not only g••a••i•• gr•••••••••• saciens (••s they p••••k but not properly if truty) but also g••••tia gratis da••••, not only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, p••••••ce ••eth from the Spi∣rit; and the word, 1 C••••▪ 4.7. may be c••••c••ded to 〈◊〉〈◊〉 ••x••••••••••∣cy wherby one diss••reth from another.
• (q) 1.16

  Yea and Au∣nomians also, according to Pagits cata logue of their errors; here si∣og. pag. 110. Where they are said to affirm that allgiaces are in Christ as the subject and none in us, so that Christ belee∣ves Christ loves &c. and so they agree, with familists in denying our concurrence.
• (r) 1.17

  Ʋna sub levet Beza, ad juvat, ••ul∣gata; auxilia∣tur Erasmus, una capessit Scapula in voc. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 part••cula 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad nos laboran∣tes refertur Bez.
• (f) 1.18

  Mr. Bax∣ter, m••th for a settled peace of con••cience, direct 29. doubt. 9.
• (t) 1.19

  Ps. 145.18.
• (u) 1.20

  An obje∣ction from that author obviated.
• (x) 1.21

  Except in that sense in which Phy∣losophers af∣firm, that gravi•• & le∣via moventur à g••nerante, To••et. 8. phys. quaest. 2. Co∣n••••br. R••∣vius, ibid. cap. 4. quaest. 2. Su•••• me∣t••ph. dl p. ••. sect. 2.
• (x) 1.22

  Ps. 3 ••••.
• (y) 1.23

  Luk. 11.21.
• (z) 1.24

  1 Pet. 5 8.
• (a) 1.25

  Though Jesuits and Arminians admit a moral per••wasion and som illuminati on of the mind and under∣standing, yet they deny any power and strength to be communicated and imparted▪ to the will and executive faculties.
• (b) 1.26

  Viz. to actuat deter∣minando, and to assist con∣currendo.
• (c) 1.27

  Spiritus sanctus non so∣lum docet, sed etiam monet & movet; docet ratio∣nem, monet memoriam, & movet volun∣tatem; docet ut sciamus, sug gerit ut volimus, robo∣rat ut possimus Gerhard. harm. evang. cont. cap. 76. Illuminat mentem bomi∣nis ad intelli∣gendum, vo∣luntatem in∣stammat ad amandum, & virtutem ac robur praestat. ad exequen∣dum, Dyd. Alexandr. desp. S. apud eundum.
• (d) 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (e) 1.29

  See Dio∣dat. on the place.
• (f) 1.30

  Jam. 4.3.
• (g) 1.31

  Jam. 3.6,
• (h) 1.32

  Quia autem per∣sunctorie vul∣go oramus, ad∣dit, in spiritu, ac si diceret tantum esse pigritia•• tantum que srigus carnis nostrae, ut rite orare nemo queat nisi spiritu Dei ex•• citatus; nam hinc so∣licitudo, hinc ••rdor & vehe∣mentia, hinc alactitas, hinc fiducia, &c. Calvin in Jud. 20.
• (i) 1.33

  When the Spirit comes, it is a time of life, the Christians affections spring i•• his be∣some at bis voice, as the babe in Elizabeth a•• the salutation of the Virgin Mary, or as he strings under the musici••ns hand stir and speak harmoniously, so do all the Saints affection•• at the secret touch of the Spirit. Gurn. spir. arm. part. 3. pag. 580.
• (k) 1.34

  Numb. 23.10.
• (l) 1.35

  Every desire of grace is not spiritual and saving, nor an evidence of grace.
• (m) 1.36

  Rom. 8.29.
• (n) 1.37

  Coloss. 3.10. Eph. 10.
• (o) 1.38

  1 Pet. 2.5.
• (h) 1.39

  Gen. 3.10.
• (q) 1.40

  Abba is a Syriack word signifying Father, coming from the hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from which it only differeth in the ter∣mination: it may be thought strange, that the learned Augustin did herein so grossly mistake as to say, that Abba was graecum Vocabulum, August. epist. 178 where we have his dispute (ra∣ther then an epistle) with Poscentius the Arrian, Lamentius being arbiter.
• (r) 1.41

  Durum telum necessi∣tas.
• (s) 1.42

  Rom. 8.16.
• (t) 1.43

  Isa. 41.14.
• (u) 1.44

  Dicitur ergo Deus vinci a nobis quando virtu∣te spiritus sui nos confirmat & reddit in ex••ugnabi∣les, in••o facit ut trium phum agamus de tentationi bus, & si singula reputamus ta∣lis est tunc partitio, ut Deusmajore•••• partem suae virtu••isa par∣te nostra staere velit, & tan∣tum sumat partem magis infirmam ad nos tentandos vel experiendos—a••qui si Iacob suo marte pugnass••t non poterat ferre umbram ipsius Dei, quin conci••eret, redactus suisset in nihilum nisi opposita fuisset ma∣jor virtus quam bominis, hanc similitudinem (inquit) adducere soleo quando loquor de lucta & quotidianis ••ertaminibus quibus Deus exercet pios, quod pugnet nobiscum sinistra manu, & quod nos tueatur dextra sua, &c. Calvin. comment. in Hos. 12.3, 4.
• (x) 1.45

  Nulius est melior titulus quam donationi••ut vulgo dicunt, & Deus solet in nos transferre quicq uid con••ulit ac si nosirum esset; distinguere ergo prudenter necesse est hic inter vi••tutem bominis quam habet aseipso (id est a na••ura) & eam quam Dominus in ipsum contulit. Calv. ibid.
• (y) 1.46

  Mr. Bax∣ter.
• (x) 1.47

  Eph. 5 9.
• (a) 1.48

  Heb. 6.6.
• (b) 1.49

  Zech. 9.12.
• (c) 1.50

  1 Thes. 5.5.
• (d) 1.51

  Plutarch cher. gree. Rom. illust. vit in Num. Pamphil pag. (mihi) 44, 45. & in Camill. pag. 127.
• (e) 1.52

  2 Cor. 11.2.
• (f) 1.53

  2 Cor: 12.7.
• (g) 1.54

  Vid. Plut. loc. cit.
• (h) 1.55

  Ps. 85.8.
• (i) 1.56

  Is 50.1. a
• (k) 1.57

  1 Sam. 16.
• (l) 1.58

  Vid. Plut. loc cit.
• (m) 1.59

  Lev. 10.1.
• (n) 1.60

  Vid. doctiss. Io••n. de M••y. Sac. Phys part. 2. loc. 5.
• (o) 1.61

  Vid cantur Scholast: ad 1.2, quaest 80. loc com. Scrip∣tores § de ten∣tatione, Cate∣chist: in orat. domin. inprimis vero I hom. Goodwin de desertion. or a chird of light Ch 6, 7, 8, 9, 10.
• (p) 1.62

  Eph. 6.16.
• (q) 1.63

  Gisb. Voet. sel dis∣put part. 1. de nat. & oper. daem. pag. 962. (quam∣vis ibid: pag. 924. dixerat solum Deum in voluntatem ra¦tionalem influ∣ere; sed for∣te loquirur de actione cum dominio con∣juncta▪ ita ut tantum neget voluntatem nostram ulli creaturae esse subjectam. Jo Duns Scot∣us nostras Loco citando. Pet. a S. Joseph ide. theol. spec. lib 3. de aug. cap, 4. res. 6. Hurt∣ed: de Men∣doza etiam citari potest cū statuat act∣us liberos ideo praecise non cognosci ab an∣gelo, quia Deus non concurrit ad corum cog¦nitionem sine consensu loqueatis, at (inquam) iste consensus nihil virtutis addit potentiae in∣tellectivae Angeli audientis, ergo ex s;e potuisset &c. metaph. dis, 12. sect, 4. § 31. We might here also cite s••verall others both School men and practicall Divines, but when they come to their limitations, and meet with objections, they seem to overthrow what they had builded.
• (r) 1.64

  Modus o perandi•• equitur modum essendi
• (s) 1.65

  Angelos esse corporeos docuerunt, Tertull, Lactant: Justin: Martyr, Method jus, Eusebjus, Origin. Augustin: & alii quos cum Molina in 1. quaest 50. art. 1, citat. M. Becan. theol s••h. part, 1 tract. 3. cap. 1. quaest. 2. & in couci∣lio Niceno 2. act 5. Joa. Thessaloniens. epis. dixit, itae ecclesiam catholicam docere.
• (t) 1.66

  The phan∣tasie and sensu∣all appetit, may be called mat∣teriall, not en∣titativè and in it self, but on∣ly Objectivè, because it is conversant about matteri∣all objects up∣on sensible mo∣tives: but ac∣cording to the common opini∣on, which main∣taineth a reall difference be∣tween the fa∣culties of the soul, the pre∣sent diffiently will be great∣er; for, &c.
• (u) 1.67

  Vid. scholastic. communi••er ad 1. quaest: 107. & Becan. theol. schol. part 1. tract. 3. quaest 14.
• (x) 1.68

  Tunc angelus manif∣estat alteri su um actum interiorem quando impri∣mit illi spe∣ciem intelligi∣bilem intui∣tive repre∣sen••antem actum inter∣riorem, & hoc facit per mo∣dum objecti: Ergo tantum intentionaliter, & non Phisice; eliciendo scil. aliquem actum in audiente. Becan. loc. cit. § 2.3. de distinctione inter speciem hanc impressam & speciem expressam vid. philosoph. de anima, ubi hanc statuunt esse actualem, illam tantum virtualem cognitionem: sed adhuc sub judicie lis est, an species possit cemmunicari ab objecto spirituali, sicut a materiali, & sensibili, vid. Rev. Suar. repurgat. in disp: 35. pag. 804. 806.
• (y) 1.69

  Some other objections might be al∣ledged from the schoolmen, but such as scarce deserve a refutation, as that Satan can∣not illabi in animan, Ergo. Ans. If by that illapsus in essentiamani∣mae (which Dom, Bannez thinks to be so necessarily re∣quired in him who may be said to work immediatly upon the heart) any other thing be understood (as I know in the schools there is, and Bannez there doth require viz. ut det illi esse actuaie, conservando, fovendo &c.) then a due approximation, so that the patient is within the agents sphere of activit, such a condition is gratis and without ground required and made ne∣cessary, for an immediat influence upon the heart, and as easily denied and rejected by us, as asserted and required by Bannez ad 1. quaest. 111. pag 539. that phrase seemeth to have been first used by Austin, or whosoever was the author of that book, de Ecclesiast. dog mat whom Lom∣b••rd. 2. sent. dist. 8 call••••h Gennadius, and Erasmus in his criticall Preface to that book saith that it was reputed to be Tertullians; but it is commonly placed amongst Angustins works tom 3.) where that author, cap, 183. affirmeth, that illabi menti, illi soli possibile est qui cre∣av••t. But we need not further enquire conceruing the meaning of that phrase; but if to our case there be a sufficient approximation, what can hinder the agent from working upon a sutable sub∣ject? neither 2. is Scotus his reason more weighty and concludent; who upon this account de∣ni••th that the devil can work upon the intellect, quia intellectus noster pro isto statu est passi∣vum determinatum ad determinatum activum, scil Phantasmata & inte••llectum agentem. &c. 2. sent dist ••3▪ quaest unica, pag (n••thi) 17••. For I grant, that the ••ind of it self cannot work but dependently, upon the imagination; yet there is no ground for alledging that it cannot recieve an immediat impression from a superior agent, either from the Lord him∣self, or from Angels, good or bad.
• (z) 1.70

  Sed rectius (meo judicio) doctissin us nostras Stran∣gius, putat id non ideo fa∣ctum quod Deus subtra∣bens concur∣sum suum, effe∣cerit ne••gnis ureret, quia, &c. Sed quia Deus interea servos suos ad∣versus violen∣tiam ignis munivit, ne laedi possent. via. loc. Strang. de volunt & act. lib. 1. cap. ••1.
• (a) 1.71

  Viz Pet. A. S. Jose 〈◊〉〈◊〉 ide▪ theol. spec. lib. 3. cap 4 & Hurtad. me∣taph. disp▪ 12 sect. 4.
• (b) 1.72

  M. Be∣can disputing against Sco∣tus his asser∣tion, who thinketh that there may be species intel∣ligibiles in the understan∣ding without cognition, vid. Bec. theo. schol. part. 1. tract. 3. cap. 1. quaest. 10.
• (c) 1.73

  Orthe∣doxi theologi nihilominus cum Thoma fatentur Deum quocies cum causis secundis concurrit, non nisi congruen∣ter naturis genio & dis∣positioni ipsa∣rum operari, vid doctiss Twist de sci med lib 3. pag 434. Ubi optime expli cat quo modo Deus pro suo beneplacito possit immu∣tare volunta∣tem homini; & lib. 1. pag. 170. concedit in Deo ••sse de∣cretum quod∣dam genera∣le de ciendis creaturis suis ad suos motus congruenter naturis ipsarum.
• (d) 1.74

  Nihil est in men∣te (operatio scil. quaecunque intellectus vel voluntatis, vel quaecunque proprietas vel conditio reali•• husus vel ••stius) quin totum ita pateat angelo praeseuti non impedito sicut animae ap∣paret albedo prasens per sensus. Illud ergo dictum, solus Deus novit abscondita cordium verum est universaliter, & ex propria persectione; ita quod impossibile sit per aliquid im∣pediens sibi lateat 〈◊〉〈◊〉 at Angeli muitos tales motus non noverunt, propter defectum debitae presentiae. & mali angeli multa talia etiam praesentia non noverunt, Deo impediente, &c. Scot. in 4. sent dist. 45. quaest. 4. sect. ad 2. dico. pag. (mihi) 472.
• (e) 1.75

  Latrare potest, sollici∣tare potest, mordere omni∣no non potest nisi volentem; non enim cogendo sed suadendo nocet; nec extorquet a nobis consensum sed petit, Aug. serm. 197. de tempore, prope finem—nos dia bolum non adjuvemus & vincimus; dat ille quidem consili∣um sed Deo auxiliante nostrum est vel eligere vel repudiare quod suggerit, hom. 12. ex 50. oper. Tom. 10. fol. (mihi) 96. Sed tantum turbare potest & fallere quantum _____ _____ nos volumus _____ _____ Prudent. in hamartogenia _____ _____ Angelus non sic est supra hominum quod sit causa voluntatis ejus;— nihil aliud potest esse causa voluntatis nisi iple Deus—Angelus autem tantum objective movere potest voluntatem. Thom. 1, 2. quaest. 9 art. 6.
• (f) 1.76

  2 Tim. 2.26.
• (g) 1.77

  Sed dicet aliquis, 〈◊〉〈◊〉 gatus est, quare adhuc tantum praevalet? ve∣tum est, fra∣tres charissimi, quod mulium praevalet, sed tepidis ••c neg∣ligentibus & Deum in ve∣ritate non ••••∣men••ibus do∣minatur, alli∣gatus enim est tanquam in∣nexus canis cate••is, & neminem po∣test mordere ni si eum quise illi mortifera securitate conjunxerit: jam videte fratres quam st••ltus est homo ill•• quem canis in catena pofitus mordet, tute illi per voluntates & ••••p•• dit at•••• ••••culi noli conjungere, & ille ad te non praesumit accedere; latrare potest, s••••••••ita•••• p••••est, mordere omnino non potest nisi volentem: non enim cogendo sed suadendo 〈◊〉〈◊〉, nec ••••torquet a nobis consensum sed petit. August. Serm. 197. de tempore.
• (h) 1.78

  Mul••i ••••••••ssio•••••• peccati sic fa••inat, ut ipsum satana•••• accusent, &c. (vid. insig∣•••••••• 〈…〉〈…〉 ••••uculerte•• 〈◊〉〈◊〉 ••••nstrat perperam homim•• cel••••ibus surs ostendere vim a daem••∣••••••ll atam) Au••. hom. 12. ex. 50.
• (i) 1.79

  Ludov. Vives in Au∣gust. de civ. Dei lib. 5. cap. 23.
• (k) 1.80

  Nonnulli affirmant dia∣b••lum posse semen virile aliunde adfer∣re & in ute∣rum faemine∣um injiceere, ut inde sequa∣tur conceptio; ita ut verus pater ist∣ius faetus non sit diabo∣lus sed is ex cujus semine gigneretur, vid. Sholast. ad 1. quaest. 51. art. 3. & in lib. 2. sent. dist. 8.
• (l) 1.81

  Thom. 1. quaest. 114. art. 3. in corp. Etiamsi diabolus non esset, &c. vid. etiam auct. lib. de eccles. dogmat. cap. 182. Fatetur tamen Tho∣mas omnia peccata iudi∣recte â diabo∣lo oriri, quia viz. primum hominem in∣stigavit ad peccandum, ex cujus pec∣cato pronitas in natura hu∣mana ad om∣nia alia pec∣cata consecuta est, ibid. incorp.
• (m) 1.82

  Jud v. 6.
• (n) 1.83

  Angeli mali multa etiam praese••∣tia non nove∣runt Deo impediente propter cujus impedimen∣tum non possunt multa quae tamen non impediti naturaliter possent, Scotus in 4. sent. dist. 45. quaest 4. prope finem.
• (o) 1.84

  Psa. 16.3. Heb. 11.38.
• (p) 1.85

  Est autem cognoscere ali∣quem de long∣inquo statim absque ullo. familiaritatis commercio ve∣lut ex remotis; quis & qualis s••t cognoscere, accognitum a∣spernari, Mus∣cul. in Psa. 138.6.
• (q) 1.86

  Colos. 3.12.
• (r) 1.87

  1 Pet. 1.13.
• (s) 1.88

  Job 5.24.
• (t) 1.89

  Psa. 91.11, 12.
• (u) 1.90

  Aquinas affirmeth that all the good we do proceedeth from the ••ug∣gestion of good angels. Sum 1. part. quaest. 114. art. 3. in 3. & ad 3. But the Author of that book de Eccl. dogmat. hav∣ing denied that all our evil thoughts do stow from the suggestion of Sathan, doth by way of op∣position, more warrantably subjoyn, that all our good cogi∣tations and works do come from God, cap. 182. Albeit we desire not in the least to diminish the Ministry of Angels, nor simply deny that they may suggest good thoughts, as well as the devil can suggest evil, yet we conceive that the Scripture doth mainly and more expresly hold out to us their externall then inward Ministry, in that they are sent to guard and protect the Saints from the violence of de∣vils and men. Yet not so as if all our externall (far lesse those which are internall and spiri∣tuall) mercies were dispensed to us by their hands, or that such and such were deputed constant∣ly to attend such persons; but because the Lord doth employ, when it seemeth good to him such and such Angels to minister to such and such Saints some particular mercies which at other times he doth im••ediatly bestow (yea to the same persons) without their ministry. And since they may be thus employed to withstand the devil in all his assaults, (whether Spiritull or externall) against us, we may well pray, that the Lord would employ them for our assistance in our Christian war∣fare against Sathan and his emissaries; albeit, 1. the work of grace on the heart, in its renovation, conversion and the in fusion of the principles of life, be above their reach, Creatura non po∣test create, holds true as well in respect of the second, as the first Creation. And, 2. though they may have some hand, and be some wayes instrumentall in the exercise of our graces, by uggest∣ing good motions and pertinent motives &c, yet we must look over the instrument unto the Lord himself, who only hath power over the heart, and who of himself only can quicken enlarge and enable us for every good word and work. Hence in Scripture our Sanctification in all its parts and their exercise, is only and adequatly ascribed to the holy Ghost.
• (x) 1.91

  Mat. 6.13.
• (y) 1.92

  Non cusus est M••chael a∣••rocius male∣dicere Satana quam ut illum Deo cohibendū traderet. Calv. in Jud. v 9. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, here ren∣dred rebuk, sig∣nificat aliquid cum intermi∣natione & in∣dignatione vel praecipere vel prohibere. vid Edw, Leigh. crit sac. in voo.
• (z) 1.93

  Judg. 14.14.
• (a) 1.94

  Gen. 44.••.
• (b) 1.95

  Satan (saith Chrysostom, homil, 3. de Lazaro) is like to a dog that standeth looking to them that sit at table, waiting to have something cast to him; but if he come once 〈◊〉〈◊〉 aga••, and ••••thing be t••••own to him, he goeth away and is no more troubelsome. so &c.
• (c) 1.96

  Eph. 6.10.
• (d) 1.97

  1 Cor. 16.
• (e) 1.98

  Eph. 6.11.
• (f) 1.99

  2 Cor. 2.11. Tantacnim vis est probi∣tatis ut omnis vel pene omnis ejus laude moveotur hu∣mana natura nec usque adeo sit turpitudine vitiosa ut to∣tum amittat sensum honesta∣tis, ••roinde ma∣ligimitas doe∣movum, nisi alicubi se transsigurent in angelos lucis, non implet ne∣gotium decep∣tio nis. August de civit. Dei lib. 2. cap. 26.
• (g) 1.100

  Vid Gisb. Voet. sel disp. de nat. & op∣er. daem. pag. 946.
• (h) 1.101

  Mat. 9 34. Mat. 12.24.
• (i) 1.102

  Hoc suit ex omnipotente sapien••ia Dei ut inimiciveri∣tatis, fiantipsi testes veritatis. August contra Petil. Donat lib 2 cap, 30.
• (k) 1.103

  Nullum efficacius ar∣gumentum, &c.
• (l) 1.104

  The devil will sail with wind and tyde and improve the present tem∣perature and disposition of spirit for his own end.
• (m) 1.105

  See M. Symonds case and cure chap. 20.
• (n) 1.106

  Mat. 23.4. Luk. 11.46.
• (o) 1.107

  Albeit in peace offe∣rings a porti∣on returned to them that offered, where∣with they might make a feast unto which this woman in these words inviteth the young fool, yet I conceive that mainly she laboureth to allure him by the religious pretence here mentioned. See Annot. on the Bible edit. Amsterd. in fol. ann. 1640.
• (p) 1.108

  1 Joh. 4.4.
• (q) 1.109

  Mat. 6.33.
• (r) 1.110

  Jam. 4.3.
• (s) 1.111

  Ps. 35.27.
• (t) 1.112

  Of the ends of prayer. Part. 2. ch, 1.
• (u) 1.113

  2 Sam. 15.4.
• (x) 1.114

  But the command gi∣ven to him was only for trial; there being a ram provided for the sacri∣fice, Gen. 22.13. but they could pretend no kind of command, Jer. 7.31. Nay, the Lord will rather have no sacrifice then a work of mer∣cy should be omitted, (far more then cruelty should be exercised) Mat. 11.7.
• (y) 1.115

  Eccl. 8.4.
• (z) 1.116

  Act. 24.16.
• (a) 1.117

  Act. 26.11.
• (b) 1.118

  Act. 22.3, 4.
• (c) 1.119

  Gal. 4.18.
• (d) 1.120

  Job. 23.12.
• (e) 1.121

  Rom. 12.12.
• (f) 1.122

  Thus he la∣boured to di∣vert the people from attending to Christs Do∣ctrine, by a most specious but unseasona∣ble confession, that Christ was the holy one of God, Luk 4.33, 34. Thus also, while Paul and those who were with him were at prayer, he indeavoured to interrupt them by a fair testi∣mony given to the Apostles and their do∣ctrine by a pos∣sessed damsel; Act. 16.16, 17. If Sathan can steal away the heart from the present duty, he careth not by what means.
• (g) 1.123

  Col. 1.10.
• (h) 1.124

  Natural as opposed to spiritual and supernatural; and thus it comprehendeth all the parti∣culars alledg∣ed in the que∣stion, in oppo∣siion to the assistance of the Spirit.
• (i) 1.125

  Luk. 18.11.
• (k) 1.126

  1 Kings, 22.24.
• (l) 1.127

  Scire tu∣um nibil est, nisi tescire hoc sciat alter. Pers.
• (m) 1.128

  2 Kings, 10.16.
• (n) 1.129

  1 Joh 4; 1.
• (o) 1.130

  Luk. 18.11.
• (p) 1.131

  2 King 10.16.
• (q) 1.132

  Natural motions to good, are, 1. rare and not usual; 2. they are weak and 〈◊〉〈◊〉 faint; 3. they are transient and quick∣ly gone.
• (r) 1.133

  Hos. 6.4.
• (s) 1.134

  Heb. 6.18.
• (t) 1.135

  Like to the siug gard, who lying on his bed, said, O! si hoc esset la∣borare.
• * 1.136

  Obj.
• * 1.137

  Ans.
• (u) 1.138

  A word in the by to that weighty case, concer∣ning the diffe∣rence between a temporary flash and the solid and pure joy of the holy Ghost.
• (x) 1.139

  Numb. 13.23.
• (y) 1.140

  2 Sam. 18.29.
• (z) 1.141

  A soul thot hath not delight in the exercises of Gods worship may yet find delight while imployed in them, arssing from some sel∣fish and carnal motives.
• * 1.142

  Obj.
• (a) 1.143

  Ps. 34.8.
• * 1.144

  Ans.
• (b) 1.145

  Nihil agit supra sphaeram acti∣vitatis.
• (c) 1.146

  2 Sam. 3.1.
• (d) 1.147

  1 Joh. 4.1.
• (e) 1.148

  Ps. 103.1.
• (f) 1.149

  Ps. 69.34.
• (g) 1.150

  In quo nomen Dei veraciter est. quia verus Deus est Gloss. inter∣lin in loc.